The Wisdom of Hypatia: Ancient Spiritual Practices for a More Meaningful Life (27 page)

As the sun sets, Marcus and Rusticus watch priests, attendants, and worshippers

gathering at the altar that stands before the temple of Apollo. “I think I see your point,”

Marcus muses, “but what should we do when we’re defeated or some disaster hap-

pens?”

“The sage accepts what Fate decrees,” Rusticus replies, “and acts appropriately in

the next moment. An obstacle may arise, but:

By cheerful acceptance of the hindrance

and by being content to adopt that alternative,

another opportunity of action is immediately put before you

in place of what was prevented,

and one that will fit in the whole of which we are speaking.186

In other words, the Stoic goes to “Plan B.” Things might not have worked out as we hoped, but we must play the hand we are dealt. Through ignorance, chance, or Nature, this is what has happened. What’s the best way forward? We’ve all heard stories of people who have suffered terrible illness, injuries, or other disasters, but have turned these misfortunes to the benefit of themselves and other people. It’s difficult, which is why we have to practice on the lesser misfortunes so that we’re prepared for the greater ones. Let’s listen in again to Rusticus.

“The sage turns every such occurrence to advantage:

The mind converts and changes every obstacle to its activity

into an aid,

so that obstacles in our path only make it easier.187

“It’s a matter of attitude. When disaster strikes, you can think of it as punishment, and so it will be. Or you can think of it as a mysterious gift, an opportunity to learn and grow, and a challenge, uniquely part of your personal destiny. Think: What good can I make of this?”

“That takes courage,” Marcus remarks.

the discipline of impulse 133

Rusticus points toward the raging altar fire. “The sage’s intention is like an all-consuming fire. You know what happened when Rome burned: for six days the fire con-

sumed everything in its path; obstacles became its fuel and made it stronger. Don’t

forget:

That which rules within us

makes material for itself out of what opposes it,

as fire lays hold of what falls into it.

A little flame might have been extinguished,

but the blazing flame instantly assimilates what is cast on it,

and rises higher by means of this very material.188

“You too, be a blazing flame, not a little one. Think of Nature, who converts every-

thing to her own will; the sage does the same, in this way becoming more godlike, for we have received this power from the gods.

As universal Nature molds to her purpose

whatever interference or opposition she meets,

and gives it its predestined place and makes it a part of herself,

so also can the rational animal convert every hindrance

into its own instrument and use it to further its purpose.189

“Do you mean,” Marcus asks, “that I should doggedly pursue my goal until I suc-

ceed?”

“Of course not,” Rusticus replies. “Your failure may be the gods’ way of telling you that you have the wrong goal. You must try to perceive the good at which Providence

is aimed, think your actions through, and consult those whom you trust, for you should be willing to be convinced by others and to change your intention. You are not giving in, but exercising your freedom of choice. A trap for us philosophers is to imagine we’re wiser than we are, and arrogantly cling to our cherished ideas. Be willing to change.

Remember that to change your mind

and to follow whoever corrects your error

is not a surrender of freedom.

Your action follows your own judgment and understanding

and keeps the course your mind has set.190

134 the discipline of impulse

“Epictetus says it is like playing a dice game well.191 You cannot control the roll of the dice that Fate has allotted you, but you can use your reason to make the best of it, while awaiting the next roll.”

This is perhaps a good place to mention Epictetus’ most famous maxim:

Bear and forbear.192

This is the usual English translation; a more literal translation might be “hold up and hold back.” That is, you should endure what is inevitable and abstain from that which is not prescribed by Stoic ethics. Epictetus said that remembering these two words is a good way of avoiding wrong doing and living a peaceful life. It is a good way of governing your actions and reactions.

Examination of Conscience
: This exercise was described briefly in chapter 3 and can be applied to any system of philosophical practice. Here you apply it to assessing your progress in putting Stoic principles into practice in your life. Do

the exercise at least in the evening before you go to sleep, but if possible also

during other breaks in the day, such as when you first awake or at lunchtime.

Go over your actions and reactions, and classify each as (1) an error you made,

(2) some virtuous action you missed, or (3) some success in applying the disci-

plines. Congratulate yourself on your progress and, without being too hard on

yourself, think about how you can do better in the future.

Nature’s Sympathy

We find Marcus and Rusticus in the temple garden below the palace, strolling

among the trees under a clear and starry sky.

“Listen to the chorus of cicadas!” Marcus exclaims. “They will awaken the sleepers!”

“Indeed they will,” Rusticus muses. “Their song celebrates their rebirth after a long time underground. Now they are united in love. They hymn Apollo and the Muses and

fly in ecstasy to heaven. They show us the way.”

“These pious thoughts seem far removed from the Discipline of Impulse,” Marcus

remarks.

the discipline of impulse 135

“Not at all. By living in accord with their own nature, they are obeying Mother Na-

ture; their very life is a hymn and prayer. So too the true philosopher’s.”

“What do you mean?”

“The Discipline of Impulse teaches us that injustice is impiety, for universal Na-

ture has made humans for one another and to help each other according to worth.

To do otherwise is impiety to Mother Nature, the most venerable of deities. Likewise, lying is impiety to this goddess, for Nature is everything that is and their cause, and so she is named Truth. Even ignorance is impiety, for the ignorant act against Truth and neglect the power of distinguishing truth from falsehood, a gift from Dame Nature.

Further, one who seeks pleasure and avoids pain is impious, for they will find fault with the goddess, accusing her of distributing these things unfairly, although pleasure and pain are indifferent. And so on, for whoever disobeys Nature and human nature

is impious.”193

Marcus looks up into the trees. “The cicadas have returned after many years. Has

Apollo called these singers up from the underworld?”

“Learn this law of Nature,” Rusticus replies. “All things that share in a common element have an affinity for their own kind.194 This is the case even for inanimate nature, for earth clings to earth and water to water. It extends to non-rational animals, such as swarms of bees, herds of cattle, and flocks of birds, which hang together, behave like one super-organism, to their mutual benefit. So also we rational beings associate in families, friendships, and communities, although we also have the freedom to separate from each other. What’s more, higher beings have an even greater affinity for one another, though apparently separated.

All that shares in universal intelligent Nature

has a strong affinity for what is akin.

For the measure of its superiority to all other things

is the measure of its readiness to blend

and coalesce with that which is akin to it.195

“This is the case even among the celestial deities, such as the stars, whose affinity and coordinated movement we should emulate:

But in the things that are still superior,

a sort of unity in separation even exists,

as in the stars.

136 the discipline of impulse

Thus the ascent to the higher degree

is able to effect a sympathetic connection

even among separated things.196

“Thus in our ascent toward divinity we should strive for this hidden unity in sepa-

ration, this magical sympathy connecting all things in Nature.”

Marcus shakes his head. “You have given me much to think about today.”

“So that you don’t miss the forest for the trees, remember Epictetus’ summary of

our philosophy:

You must discover [1] the art of assent,

[2] and with respect to impulses pay good heed that they are

subject to reservation, to social interests, and to worth.

[3] And you must abstain from inordinate desire,

and show no aversion to things not in your control.197

“Here you have [1] the Discipline of Assent, which governs judgment; [2] the Dis-

cipline of Impulse, with its three criteria regarding the reservation for Fate, altruism, and worth (for justice); and finally [3] the Discipline of Desire, with its indifference to indifferent things and its acceptance of Destiny.”

The four “cardinal virtues” or “excellences” of classical Greek philosophy are truth (practical wisdom), moderation, justice, and fortitude.198 The first three correspond, respectively, to the Disciplines of Assent, Desire, and Impulse. The fourth, fortitude, represents the vigilance required to apply the disciplines throughout our lives.

Rusticus claps Marcus around his shoulders. “You are tired, my son; I think that is

enough for today. Be strong and practice these disciplines; ask yourself:

Does the light of the lamp shine without losing its radiance

until it is extinguished?

Shall the truth and justice and moderation that is in me be extinguished?”199

If you have practiced the philosophy of the Porch diligently, then you are prepared for

“the ascent to the higher degree,” which you will learn in the Grove. Press on!

of Wisdom

Introduction to the Third Degree

You have come now to the Third Degree of Wisdom, that taught by Hypatia and other

Neoplatonic philosophers. Having become more moderate and sensible in your desires in the secluded Garden, and more tranquil and benevolent in the busier Porch, you are prepared to enter the Grove, where you will learn a higher order of spiritual practice. As you will see, each of these degrees focuses on one of the three parts into which Plato divided the soul (although, of course, each philosophy addresses all three parts). The Garden focuses on the appetites or desiring part of the soul (the “belly”), the Porch focuses on the will, impulse, and feeling (the “heart”), and we will see that the Grove focuses on the mind (the “head”). Each degree of wisdom is directed also toward its own characteristic form of joyous tranquility: the Epicurean’s lack of disturbance (Grk.,
ataraxia
), the Stoic’s freedom from suffering (Grk.,
apatheia
), and the Neoplatonists’ mental stillness (Grk.,
hêsychia
) leading to spiritual enlightenment.