Zeno And The Soup Pot Challenge: A Short Story About Humility

Zeno And The Soup Pot Challenge: A Short Story About Humility

Zeno’s days usually began just before sunrise. Soon after waking, he would descend to the streets, which were still quiet at this hour. He would walk leisurely to his school, watching the city gradually unfold under the cool purple, blue, then golden hues of the rising sun. He would stop and chat with merchants. He would help vendors carrying large packages. 

 

His path to school varied slightly each day. He tended to follow the progression of people as he liked to watch the city waking up. However, there was one row of shops, not far from Zeno’s school, that always attracted his attention: A small vanity district. A series of allies where fine tailors, silk merchants, dye makers, and coiffeurs gathered to do business. 

 

Stopping in the fashion quarter had become a habit of Zeno’s, one that did not go unnoticed by his teacher, Crates 

 

Zeno would spend the better part of the morning trying on robes and clothes dyed in sea-snail purple. He would soak up the compliments that the merchants would shower upon him, forgetting temporarily that their adoration served only their interest to sell. 

 

One day, Crates decided to give his pupil a challenge. When Zeno arrived at the school, Crates handed him an enormous pot of hot lentil soup. The pot was so large and filled to the brim that it required a person’s full strength and reach to carry it. 

 

Crates’ instructions for Zeno were simple: Carry the pot of soup to the agreed location on the other side of town during peak market hours. 

 

Zeno grabbed the great pot and started out on his task, struggling with all his might and concentration to not spill the soup all over his outfit. 

 

He opted for the most obscure of routes, snaking along back alleys and side tracks. The great pot sloshed about, splashing soup and staining his clothes, but he was undeterred. The only witnesses to this embarrassing display of clumsiness and poor hygiene were a few street cats. 

 

At the designated location, Crates had been waiting for Zeno to inspect his pupil’s results. 

 

Zeno arrived. The pot of soup was mostly full. Thus, Zeno was shocked when his teacher informed him that he had failed the challenge. 

 

The next morning, upon arrival at the school, Zeno was greeted not by fellow students, but by another enormous pot of soup. Immediately, he understood that he was meant to reattempt the previous day’s challenge. 

 

This time, Zeno understood that he must take a more direct route through the markets. Again, he strained under the weight of the giant pot. Again, he struggled to keep the soup from spilling. 

 

As he neared the markets, he began to attract attention. People couldn’t help but stop and stare at the large man teetering and wobbling along under the weight of the largest pot of soup they had ever seen. 

 

Just as he reached the city center, his arms began to tire. He was losing control over the great pot. Sheets of soup would splat onto the ground. Splashes of it would end up on his clothing, and, in one or two cases, on the clothing of market-goers. All of this commotion was drawing more and more eyes, gawking, and even some laughter. 

 

Weighed down by not only the enormous pot but also by the scorn of what seemed like the entire market, Zeno decided that he could not carry on that way. He sat the pot down, buried his head between his knees for a moment, and then looked at the stall next to him. The stall was selling wooden bowls, which gave him a fantastically clever idea. Zeno made a deal with the merchant for 100 bowls, and set up a stall of his own. He began selling the hot soup at an excellent price. It took several hours, and in the end the cost of the bowls he had purchased outweighed the earnings from the soup, but at last the giant pot was empty. 

 

He arrived at the agreed destination with the empty pot with a light sense of satisfaction, believing undoubtedly that this time he had passed his teacher’s test. Again, Crates was there waiting. Again, Crates did not approve. 

 

The next day, now somewhat vexed by his repeated failure, Zeno hurried toward the school, more determined than ever to finally pass Crates’ test. For the third day in a row, an enormous bowl of hot soup greeted Zeno at the school’s entrance. This time, Zeno reasoned that he had been too slow in his previous attempts, and so he set off with the massive pot at a hurried pace. 

 

He started off strong and fast. He was fit, but even highly trained bodies have their limits. Zeno’s limit, like the previous day, was reached not long after entering the market district. His arms began to tremble. Soup splashed and sloshed about more furiously than the day before as he hurried along the narrow market streets. It seemed that the humor of the spectacle had worn off. Now, Zeno and his splashing pot of soup were seen as a nuisance. This time, there were angry cries from the crowd. People began to shout at Zeno, calling out his absurdity and clumsiness. 

 

Zeno tried to remain focused, tried to keep up his pace, but he was beginning to falter under the searing pressure of the crowd. 

 

Why would Crates want to humiliate me so?’ he thought to himself.  

 

Then it came to him. A revelation. 

 

He set the big pot down. 

 

‘Of course’, he realized silently, ‘Of course’. 

 

His failures in the past were not because he had been too slow or because he had spilled some soup on his clothing. 

 

At that moment, feeling reinvigorated by his realization, Zeno lifted the great pot over his head, grunting under its immense weight, tipping it over, allowing a giant wave of soup to spill over his head, soaking him entirely from head to toe. 

 

The market froze. 

 

All stopped to stare at this incredible sight. With the captive audience of the entire marketplace, Zeno looked around, soaked and covered in soup, and shouted with a grin, ‘Look at me now! Look at me now!’

 

Upon arriving at the designated meeting point, this time with an empty pot and soaked head to toe in soup, Zeno could already see his teacher’s smile as he approached. 

 

‘Conceitedness was your only obstacle,’ exclaimed Crates, ‘but today you have earned your lesson in humility.’ 

Memento mori life tracker

A short story about humility

 

A famous combat sports coach named Jason Parillo is known for telling his athletes, “You don’t go in the rain without getting wet.” In his world, this means you don’t compete at the highest level in boxing or MMA without getting hit. 

 

In the case of Zeno in our story, he was meant to traverse the market with a giant pot of soup the only way one can traverse the market with a giant pot of soup: while looking foolish. 

 

The same principle applies to our own lives. If we dare to be great at anything, we’re sure to ruffle a few feathers along the way. If we go out there, venturing into the world, there are sure to be obstacles. Some we can avoid, sure. But many are unavoidable. For this latter kind, we must face them head on. 

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How To Speak Like A Stoic

How To Speak Like A Stoic

If you’ve mastered the art of peaceful speech, then it is likely that you have a very firm grasp over your guiding principles. If you have mastered the art of the pause in speech, then it is likely that you have clear convictions and great self-confidence. Truthful, loving speech, no matter the circumstances, is a harbinger of self-mastery. In this article, we’ll explore ten ways to speak like a Stoic. We’ll explore how some ancient Stoic practices have been adopted by modern psychiatrists and have come to define some of the most effective behavioral therapies of today. Finally, we’ll examine some of the most useful practices from those modern clinical practices, which will help us think and speak like a Stoic. 

This post contains affiliate links, which help us keep the blog afloat. Click here for more information.

AI-generated image of a male ancient Stoic philosopher speaking into a microphone to represent an article called how to speak like a Stoic

This article draws inspiration from concepts discussed in the book How To Think Like A Roman Emperor by Donald Robertson (paid link), and I must give due credit to the author for his contributions to the ideas presented herein.

10 ways to speak like a Stoic 

 

1. Conciseness: The ability to use a few carefully selected words to clearly and succinctly make your point is a sign of inner clarity.

2. Objectivity: Stoics are truth-seekers. The points they convey are known to be shared reality, based on verifiable facts, not subjective opinion. 

3. Avoid evoking heavy emotion: When speaking with others, refrain from blame. Do not dissect their intentions and actions. Instead, focus on the facts of the matter. 

4. Catastrophizing is a self-fulfilling behavior: Catastrophizing is when we allow the mind’s penchant for storytelling to weave all kinds of fictitious outcomes into a real situation. For example, if one were to lose their job, to catastrophize over it would be to jump to the conclusions that they would also lose their home, their family, and, ultimately, their lives. When we catastrophize like this, we divert precious cognitive resources from the solution and squander our most precious resource, which is time. Losing one’s job does not necessarily lead to catastrophe. Often, in fact, it is an opportunity to realize change and growth.

 

For me, the example I just shared is not hypothetical. I shared the following story with the audience of Stoicon a few years ago. In 2019, I was laid off, along with about 100 coworkers. Many of my colleagues seemed to spend the majority of their remaining days on the job sitting around the kitchen complaining and blaming. It took effort on my part to refrain from joining in, because I could see how engaging in the blaming and the catastrophizing was cathartic. But I resisted. I ensured that every moment of my work day was spent looking for a new job. Eventually, after months of tireless effort, I found a new job. I still have that job, and it is much better than my previous job.

Memento mori life tracker

Character is a Stoic’s currency

 

5. Avoid value judgments: This is a striking similarity with mindfulness. In mindfulness practices, we’re encouraged to refrain from labeling things as good or bad. This is particularly true of our own thoughts during meditation. Labels of good and bad are sticky. They’re incompatible with non-attachment and flow. A simple example: Instead of saying, ‘Oh shit, it’s raining,’ say, ‘It’s raining.’ 

6. Never lie: As mentioned, Stoic speech is about being an instrument for the truth. In Stoicism, a person’s moral character is their most important asset. To lie is to risk this invaluable asset. 

7. Don’t exaggerate: We often think of exaggeration in the context of storytelling. There’s the old trope of a fisherman’s catch getting bigger each time they tell the story. Most often, however, exaggeration occurs internally, in the form of internal dialog. We tend to blow things out of proportion, omit, and amplify. To speak like a Stoic is to think and speak with balance and fairness, adhering to the truth, and never relying on exaggeration to convince or persuade others or ourselves. 

8. Timeliness: They say you should never fire someone on a Friday. You should always fire them on a Monday. If you fire someone right before the weekend, they have no time but their own to process the bad news. If you fire someone on Monday, they have several work days ahead during which they can process. More importantly, other businesses are open for the remainder of the week, meaning if they’re resilient enough, then they can get to work calling on new job prospects immediately. Stoics look for the right moment to speak the truth, and they are abundantly patient when waiting for the right moment. 

9. Courage to speak out: Courage commonly plays out through speech. It takes courage to speak out against what you feel is wrong, especially when doing so may run counter to the mainstream view. Courage is one of the four Stoic virtues, so it is important that we uphold it through our speech, especially since occasions to say the right thing present themselves much more often than occasions to rush into a burning building. 

10. Listen: Stoicism is a social philosophy. It was never meant as a solitary practice. It was meant for people engaged in the world with other people. It was meant for navigating social tension and conflicting interests while trying your best to do good in this world. And to do that—to do good in this world while navigating the desires and interests of all those with whom we share space—we must listen. We must try to understand. As mentioned, Stoics seek the truth. They do not minimize, omit, or amplify. To do this effectively and consistently, they must understand others’ perspectives. Sometimes, this means remaining silent, leaving ample room for others to open up. 

AI-generated image of a female ancient Stoic philosopher speaking into a microphone to represent an article called how to speak like a Stoic

Modern cognitive behavioral therapy

 

Aaron Beck was considered the father of modern Cognitive Behavioral Therapy (CBT). In developing this therapeutic framework, still widely and effectively used to treat depression and anxiety disorders, Beck drew upon ancient philosophy. He was inspired by the Socratic method. He cited Epictetus as a direct influence from Stoicism. Unlike other established forms of psychiatry, which relied heavily on psychoanalysis, Beck’s CBT anchored itself in actual problems and solutions. It focuses on real thoughts, actions, and habits by teaching patients to challenge their assumptions about underlying beliefs and preconceived notions. It’s no wonder Beck took inspiration from Stoicism. He saw the value in truth-seeking—in learning to discard the fabrications and unhelpful value judgments we often attach to our thinking. 

 

CBT teaches patients to de-catastrophize by stripping away all the storytelling the mind likes to engage in. It teaches that catastrophizing is a verb. It’s something we do, which is very different from it being an accurate representation of reality. And if it’s something we do, it’s something we can undo. It teaches that catastrophizing is to wonder, ‘What if…?’ whereas de-catastrophizing is to ask, ‘So what…?’ The ‘what if?’ is based on fictitious fabrications of how events will happen to us, whereas the ‘so what?’ is a reality-based assessment of how we’ll respond to the scenario that is most likely to actually happen. 

Think like a Stoic to speak like a stoic

 

As mentioned in the opening of this article, succinct and deliberate speech is a sign of progress in one’s philosophical training. It’s not easy to speak with clarity consistently, especially as we switch contexts throughout the day, balancing the demands of home life with work responsibilities. This article is indeed about how to speak like a Stoic, but the Stoics knew that it is arguably more important to apply the ten practices for Stoic speech to our own internal dialog—to our thoughts. 

 

Marcus Aurelius said, “Do not be overheard complaining… not even to yourself.” This is one of my favorite Stoic quotes, because I’m reminded of it often. It serves me as a reminder that as an impartial observer of my thoughts, I can see how value judgments of events and circumstances are quite deceptive. I know I’m grateful for all the abundance in my life. I know I’m capable of handling just about anything life throws my way. It’s just that sometimes my mind likes to obfuscate the goodness that is always there in abundance in my life. The quote also reminds me that often all we need is a little mindfulness to shift our perspective towards a more positive one. 

 

So to say the Stoics advised us not to complain is an oversimplification. They actually advised us to use mindful awareness to observe how thoughts, especially value judgments, can distract ourselves from the innate good and simplicity that surrounds us. In his Handbook, Epictetus advised his students to speak to their thoughts, “You’re just a feeling and not really the thing you appear to represent.” 

 

Modern CBT is largely based on careful observation of our inner dialog, taking ownership over our value judgments, and using less poignant language to describe events factually to ourselves and to others. 

Cognitive distancing 

 

Here are a few modern CBT techniques for examining your thoughts and seeing fresh perspectives. These protocols are part of a general approach of CBT known as cognitive distancing. 

 

  1. Capture thoughts as they arise and jot them down succinctly.
  2. Write thoughts onto a whiteboard and observe them literally from afar.
  3. Prefix thoughts with a phrase like, ‘Right now, I notice that I am thinking X.’
  4. Analyze impartially the pros and cons of holding a particular viewpoint.
  5. Outline a troubling scenario using plain language, emphasizing the factual details.
  6. Track the frequency of specific thoughts using a tally system.
  7. Adopt different viewpoints and explore various perspectives on a given scenario.

Final thoughts 

 

There are few instruments as powerful as the human voice. It has the power to unite. It has the power to harm. A voice can move us through poetry or song. A voice can start a war. A voice can be the most comforting thing on Earth. In everyday life, your voice is no trivial thing. You must be diligent and purposeful with your speech to ensure that it promotes peace and not harm. The same principles of Stoic speech—conciseness, objectivity, and de-catastrophizing, to rename just a few—apply to your internal dialog just as well. Because just as your external speech has the power to harm or heal, your thoughts have the power to color your experience of life itself. 

 

Credits: 

I relied heavily on the book How To Think Like A Roman Emperor by Donald Robertson (paid link) when researching this article.

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What The Death Of Marcus Aurelius Teaches Us About Life

What The Death Of Marcus Aurelius Teaches Us About Life

Marcus Aurelius died in a cold, dark place, but his last words shined bright with a message of hope: “Go to the rising sun, for I am already setting.” He delivered these words not to a beloved, but to a guard of the night’s watch in his military camp near the frontline of war. We know quite a bit about the death of Marcus Aurelius. We have descriptions of his demeanor. There are records of his final deeds and words. We, the readers of history, have the advantage of retrospection. So, in this article, let us study Marcus Aurelius’ death to see if we learn something about life. We’ll look back together at how this man, the last of the great Stoics and great Roman Emperors, returned to nature in harmony with virtue and reason—how he died as any good Stoic lives. 

 

“Do not act as if you were going to live ten thousand years. Death hangs over you. While you live, while it is in your power, be good.” – Marcus Aurelius, Meditations (paid link)

This post contains affiliate links, which help us keep the blog afloat. Click here for more information.

A mosaic-style image of Marcus Aurelius mounted on a horse in Rome to represent an article on the death of Marcus Aurelius

How did Marcus Aurelius die?

 

It was 180 AD, nearing the end of winter at the front of a brutal war with northern tribes in what is modern-day Vienna. It was there that Marcus contracted the Antonine plague. War and disease. These were the chief executioners that killed millions during Marcus’ lifetime. So throughout his life, beginning with the loss of his father when he was just three, Marcus had become familiar with death. He outlived eight of his thirteen children. He lost his wife of thirty-five years. 

 

Accounts of his final six days tell us that he faced the end with calm and indifference. But we also know that this acceptance didn’t come naturally to Marcus. It wasn’t an inherent quality he was born with. As a boy, he once wept over the death of his beloved tutor so uncontrollably that those involved in his early grooming to become emperor questioned whether he was fit for the title. 

 

So, as with all of us, he learned from experience. With each loss, he gained perspective. He had many opportunities to see and feel, first hand, what his Stoic teachers taught: that to accept death is to free oneself. To accept death is the highest use of reason, and to the Stoics, to live with reason was the ultimate goal. 

 

Nature bestowed upon us the gift of reason. It’s the gift that gives us agency. It allows us to choose to circumvent base desires and instead choose the more difficult path towards the greater good. It allows us to stare down fear and move forward despite it. Since death is among the most certain of all things, accepting it is among the most reasonable of choices.

 

Do not say of anything, ‘I have lost it,’ but rather, ‘I have given it back.’ Has your wife died? You have given her back. Has your child died? You have given him back. Have you lost your home? You have given it back. ‘But…,’ you may retort, a bad person took it. It is not your concern by what means something returns to the source from which it came, for as long as the source entrusts something to your hands, treat it as something borrowed, like a traveler at an inn.” – Epictetus, The Manual (paid link)

Memento mori life tracker

The death of Marcus Aurelius: practicing until the end

 

Marcus didn’t just passively accept his failing health in those final days. He continued to practice and display virtue. He was practicing wisdom when he asked his physicians to describe in great detail each of his symptoms and how the disease was slowly choking his organs. He wanted to lean into the truth. 

 

Upon seeing his reflection in a porcelain mirror, he engaged in an old Stoic practice of imagining his predecessors staring back at him. He visualized the decayed faces of his adopted father and grandfather. Again, he leaned into his fate, rather than distracting himself from it. 

 

At one point in those final days, surrounded by his remaining children and closest advisors, he suddenly lost consciousness mid speech. His physicians were able to rouse him, and, upon waking, he found some of his children crying hysterically, fearing that he had just passed. Seeing this reminded him of the times that he, too, violently wept over the losses of those he loved. But even in this moment of unsurpassed weakness, he had the courage and wisdom to redirect the room toward forward momentum. He urged them not to lament the inevitable. Instead, he directed them to focus on what would be his final mission. 

 

Related article: Summary of Marcus Aurelius’ Meditations: The Most Popular Parts

A mosaic-style image of Marcus Aurelius on horse-back to represent an article on the death of Marcus Aurelius

Justice until the end 

 

Marcus’ only remaining son, Commodus, was seemingly just days, or even hours, away from succeeding Marcus as Emperor of Rome. But this passage to power would not be a smooth transition, not without taking the correct precautions. 

 

Marcus had seen Commodus falling in with the wrong crowd. He knew his son was not sufficiently resistant against the unhealthy passions of fear and desire. Commodus feared death and desired the comfort of warm baths awaiting him back in Rome. 

 

So Marcus laid there on his deathbed, having just nearly succumbed to a permanent loss of consciousness, to find his closest allies and family members weeping helplessly. He had them swear that they would look after Commodus, that they would keep him away from those tempting him towards the easy path of comfort and pleasure. 

 

It was imperative that Commodus remain at the warfront to oversee its nearing end. Returning back to Rome with the war’s end within sight would signal weakness to Rome’s enemies, emboldening more of them to join the fight. At home, it would signal to the Senate that the new emperor was unfit to rule, which would lead to power-grabs, instability, and, likely, civil war. 

 

So despite his frailty and declining faculties, Marcus held strong onto his final act of justice, which was to put an end to the war and reduce the likelihood of further suffering among all those under his care. He called meetings with his most trusted officials to order them to push Commodus in the right direction. He counseled Commodus on the vital importance of his next moves. 

 

As he neared even closer to the end, he did all he could within his sphere of influence to make the world a better place—to act, despite being bedridden, with courage, justice, and wisdom. His failing body was no longer under his control, and to that, he acquiesced.

 

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Life lessons from the death of Marcus Aurelius

 

So we must approach death the same way we ought to approach life. We should seek truth and take steps to uphold that truth in our speech and actions. We should embrace fate in all its glorious mystery. We should always choose the path, no matter how arduous, towards peace and reconciliation. 

 

We prepare for death by living. If we live a long life of genuine commitment to upholding values and virtues, then we’ll know what to do when death approaches. Afterall, the final days are days not unlike any other day. There will be things to say. Things to do. Choices to make.

 

We may see ‘memento mori’ quotes on social media and think that Stoicism is morbid—that Stoics are nonchalant about death. But ultimately, Stoicism teaches us to live with forward momentum, propelled by our intimate understanding of the finite nature of everything, promoting as much positive change along the way as we can. The lessons learned over the course of a life lived this way will grant us the skills to not only accept death when it comes, but to live it—to experience what is ultimately a return to nature, a return to our source. 

 

“It is not death that a man should fear, but he should fear never beginning to live.” – Marcus Aurelius, Meditations (paid link)

Credits: 

I relied heavily on the book How To Think Like A Roman Emperor by Donald Robertson (paid link) when researching this article.

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Zen Meditation: How To Stop And Reflect For Wisdom 

Zen Meditation: How To Stop And Reflect For Wisdom 

 

What if there was a way you could train your wisdom and insight? No tools or equipment required. No books to read. No classes to attend. All you’d need is a few minutes each day. Such a means of building a wider perspective and developing clear insight exists. It’s called Zen meditation.

 

Zen Buddhist traditions place a greater emphasis on meditation than do some of the other schools of Buddhism. In Zen Buddhism, there’s a belief that wisdom, morality, and insight follow naturally from meditation practice. 

 

In this article, we’ll take a closer look at the two fundamental components of Zen meditation, which are ‘stopping’ and ‘looking deeply’. We’ll define Zen meditation and give some step-by-step instructions on how to practice Zen meditation. Ultimately, I’d like to clarify the somewhat intangible terms of ‘insight’ and ‘wisdom’, by illustrating short, real-life examples of how each Zen meditation session is like a deposit into a bank, in that the merits can be withdrawn later when conducting your daily life. 

 

“If you pack the wood too densely, the fire will not take; the flames need room to breathe. In the same way, if our lives have no breathing room, we won’t be able to enjoy all the things we have, no matter how great or precious they are.”

– Haemin Sunim, Love for Imperfect Things (paid link)

This post contains affiliate links, which help us keep the blog afloat. Click here for more information.

A stack of three pebbles on a thin glass platform over a black background to represent an article on Zen meditation

What is Zen meditation?

 

Zen meditation, also known as zazen, is an integral aspect of Zen philosophy, derived from the Japanese term “zenno,” which originates from the Chinese Ch’an or channo, meaning “absorptive concentration”. Zazen, translated as “seated mind,” serves as the cornerstone of Zen, regarded not only as the pathway to wisdom and insight but, in the words of thirteenth-century master Dogen, as wisdom itself when practiced with wholehearted commitment. Zen meditation is not merely a component of Zen philosophy. It is the essence of Zen.

 

“If you are unable to find the truth right where you are, where else do you expect to find it?”

– Dogen

 

Memento mori life tracker

How to do Zen meditation

  • Stop doing whatever it is you were doing. Simply sit or stand still for a moment before engaging in the following instructions. 
  • Begin your meditation practice with a small bow towards your cushion or chair as a gesture of respect for the space you are about to occupy. 
  • Take a cross-legged position.
  • Gently lower your chin, open your eyes, and soften your focus, looking down about three feet in front of you. 
  • Place your tongue against the roof of your mouth to promote proper nasal breathing. 
  • Cradle your left hand with your right, thumbs meeting just below your navel.
  • Inhale through your nose, imagining your lower belly filling like a balloon, following the air’s movement. Exhale, “watching” the journey of the air as it exits through your nostrils. 
  • Establish a breathing pattern and count each breath, starting with one on the inbreath and two on the outbreath, progressing to ten, then returning to one. Acknowledge thoughts, let them go, and return to one if your mind wanders. 
  • Dedicate the merits of your practice to a loved one or to all beings.

 

Stopping: The first essential component of Zen meditation

 

Zen meditation recognizes that the mind and body are one. When the body is rushing, the mind races. When the mind is troubled, the body tenses. This is why Zen meditation teachers urge us to stop and sit for dedicated meditation practice. We must first calm the body before calming the mind. 

 

To stop in the sense of Zen meditation, we must literally stop using our body to manipulate the world. When you want to practice Zen meditation, first put down the phone, don’t try to kill two birds with one stone by stretching or practicing yoga, don’t worry about lighting incense or ringing a meditation bell. Invite total stillness. 

 

After we’ve settled the body, we can begin to use the breath as the bridge between mind and body which returns us to a natural state not dominated by language and intellect. The late Zen meditation teacher, Thich Nhat Hanh, called this returning home: 

 

“We run throughout our whole life, chasing after some idea of happiness. Stopping means to stop our running, our forgetfulness, and our being caught in the past or future. We come home to the present moment where life is available. The present moment contains every moment.”

– Thich Nhat Hanh, How To Relax (paid link)

 

Connecting with your natural state of composure

 

There is this idea in Zen philosophy that we’re like a block of uncarved wood, that our natural state is one of wholeness and composure. The human ability to detect patterns and use language to make sense of the world is like the blade that carves and shapes our mind into our concept of ‘self’. The sense of self is merely a collection of perceived patterns, some of which turn out to be incorrect when examined closely. These learned concepts beget expectations and desires. When we attach ourselves to these expectations and desires, we suffer. 

 

Additionally, the only thing that makes the past or future seem real is language. So this stopping, this returning home to the breath, is a break from the long-chain thinking we’re accustomed to. It’s a break from all the external thinking, labeling, and pattern-recognizing we all do. This is why the breath is so important as an object of focus. It’s always there. It’s a bridge between mind and body, and it requires no concepts, notions, ideas, or language.

 

A stack of three pebbles next to white flowers on a thin glass platform over a black background to represent an article on Zen meditation

Looking deeply: The second essential component of Zen meditation 

 

Zen philosophy has a rich history and a vibrant culture today, so it’s no surprise that there are many different Zen meditation techniques. In some traditions, meditators use koans, which are paradoxical statements, stories, or questions which the meditator contemplates. One example is, “What was your original face before you were born?” In other traditions, a practice called Shikantaza (literally, “nothing but precise sitting”) is used to cultivate wisdom. Shikantaza is a variation of mindfulness or concentration meditation, whereby the meditator simply observes whatever bubbles up. Sounds, thoughts, sensations—just watch them come and go naturally. 

 

Then there’s the practice of looking deeply. This is where the meditator seeks the true nature of things. It’s the stripping away of the fabricated concepts that the human mind attaches to everything. The guidance of the Eightfold Path is useful here. Several of its folds come into play when looking deeply during meditation. 

 

We can practice Right Understanding by actively contemplating impermanence and non-attachment. We can practice compassion and seeing interconnection in the world by practicing loving kindness meditation. In loving kindness meditation, we simply repeat the phrases: May you be healthy. May you be happy. May you be at peace. 

 

To sustain this practice, we must have Right Concentration, where we marry our attention with our intention to practice. We must also practice Right Mindfulness, which helps us notice when we’ve become distracted. 

 

Related article: Right Mindfulness & Right Concentration Of The Eightfold Path

Wisdom and insight are byproducts of practice

 

The methods are many, but the result of all these Zen meditation techniques is the same. When we stop and reflect as prescribed by the Zen meditation practices we’ve discussed, we can begin to see why Zen philosophy says insight and wisdom naturally follow from meditation. 

 

How could we not walk away wiser from a 20-minute meditation session during which we contemplated, however briefly, impermanence, interconnection, and unconditional love for all beings? How could we not walk away with a deeper understanding of our true nature from a 20-minute stretch during which we allowed our minds and bodies to rest in silence?

 

To say that insight and wisdom naturally follow from Zen meditation makes it sound easy, but this is not my intention. We must first break the habit of running, striving, planning, doing, and breaking a habit is never easy. Then, we must get good at observing the breath to settle the mind. Finally, once we are able to stop and return home to the breath, we can contemplate fundamental truths of life like impermanence and non-attachment, which is important because although they are fundamental, they are not always apparent in our daily lives. 

 

The benefits of Zen meditation

 

I’d like to leave you not with studies showing the physiological and psychological benefits of meditation, although that would be easy to do given there are so many of them out there. Instead, I’d like to leave you with some short, hypothetical examples of how the benefits of Zen meditation—the wisdom and insight that naturally flow from it—can occur in daily life. 

 

These are some ways that wisdom and insight manifest themselves in real life. Full disclosure: I’ve adapted most of the items from the list below from a wonderful book by Korean Zen Buddhist teacher, Haemin Sunim called The Things You Can Only See When You Slow Down (paid link)

 

When a terrible feeling arises, look for its transient nature. Remind yourself that it is only a visitor, and that it’ll be gone soon. 

The wise don’t stuff themselves at a meal to the point of feeling bloated and uncomfortable. They are aware of when they’ve eaten enough. 

When others are angry or abusive towards you, your first thought is, ‘This person is suffering. I wonder what’s causing that suffering.’ 

In relationships, your love is usually the only variable you can control. You can show your love in infinite ways, but you cannot control what they think, say, or do. 

Your true nature is that of unshakable composure. Only envy and expectation disrupt this natural steadiness of mind. 

When confronted with a difficult situation, be incredibly curious of your initial thought regarding it. The initial thought is like the lead in a good journalist’s story. It sets the tone for the rest of the narrative. Like any piece of good writing, it can be molded and shaped however you like. 

When you are overwhelmed, write everything that’s overwhelming you down on a piece of paper. This alleviates much of the angst. You’ll feel instantly better having organized your thoughts and having gotten them ‘out’ of your head. Now, place the paper on your desk, and take a rest—meditate, go for a walk, or go to bed. After you’ve rested, return to the paper and transform it into a list of small actions to take to resolve some of the issues. 

Try to be joyful even when you don’t feel like it. Part of Zen wisdom is keeping an open, curious, and playful mind. Anger closes the door to an open mind because anger is a state of certainty (I am angry because so-and-so did this), so choose joy whenever possible. 

When faced with a tough decision, add this factor into your equation: ‘How many people will benefit from this?’ If the answer is only yourself, then it may be the wrong decision. 

The easiest way to speak more eloquently and carefully is to say less. 

When you feel irritated or slightly depressed, do something kind for someone else. This will not solve your problem, but you will feel better. This is incredibly hard to do, so be patient with yourself as you practice.

 

Final thoughts

 

These instances, scenarios, and guidelines may seem idealistic. ‘Wisdom’ and ‘insight’ are lofty terms. I hope that the above points illustrate what these terms truly mean. Wisdom and insight are action states—they’re verbs. They’re things that you think, say, and do in real life. 

 

The ability to think, speak, and act like a Zen monk is within your reach. Wisdom and insight are only idealistic and intangible to the mind that is too busy, too caught up in the day-to-day. Zen meditation is the training ground that gradually builds the capacity to act in the ways described above. It’s the elevated look-off point that lets you climb out from under the canopy to see the panoramic view of the entire forest.

 

Remember, the first and most critical foundation of Zen meditation is to simply stop and sit. Don’t worry about concepts, techniques, or teachings. Just find stillness. 

 

Once you’ve mastered the ability to stop, you can then consider interconnection in your life. You can observe the transient nature of pain and beauty in your life. You can ask yourself, ‘what expectations, objects, or desires am I attached to? How can I let them go?’ These simple contemplations of the true nature of reality, and how it relates to your life, when combined with the restorative act of stopping, shift your neural circuitry in ways that enable wise thought, speech, and action. 

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Spread the word and share the love 🙏

If you enjoyed this article, consider sharing it with your friends and followers on social media. Your support means the world to us. 💖 Click on the social share icons below and let others discover the insights, tips, and inspiration you found here. Together, we can create a community of like-minded individuals who practice mindfulness and Stoicism.

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Memento Vivere: How To Live With Agency, Gratitude & Engagement

Memento Vivere: How To Live With Agency, Gratitude & Engagement

Antipater is a lesser-known Stoic, yet he was head of the school during a period that saw Stoicism extend to public life. Stoic philosophers were sent on diplomatic missions. Some advised kings. But Antipater’s contributions brought Stoicism closer to home. He was perhaps the first Western philosopher to argue that marriage isn’t a mere economic arrangement, but instead a symbiotic melding of two souls. To him, this lifelong commitment didn’t just require virtue. It was inextricably linked to virtue. He began to restore focus on what Stoicism was meant to be and what it remains today—a philosophy for living. Most people with some knowledge of Stoicism have probably heard of the phrase ‘memento mori’, which means remember your mortality. But there’s a flip side to that coin which is often overlooked. Memento mori is just the tip of the iceberg. Memento vivere is what lies beneath the water’s surface. 

 

The meaning of memento vivere 

 

Memento vivere is a Latin phrase meaning “remember to live”. The difference between memento mori and memento vivere is that the former is a wake-up call and the latter is what you do once you’re awake. Sure, it’s useful to be aware of one’s mortality, to ponder it from time to time. But then what? Curl up under the sheets in fear, awaiting the end? No. The response is to live with vigor and purpose. The response is to develop an intimate relationship with all that’s beautiful about this life, to reach out and touch nature, to breathe. 

 

“Marriage,” Antipater said, “is among the primary and most necessary of appropriate actions.” I don’t intend to make this article about marriage but it’s a good example to illustrate the Stoic way of embracing life, because marriage is hard. There’s a reason Antipater and other Stoic philosophers taught young people how to be good spouses. It takes effort to cultivate sublime experiences. All four of the Stoic cardinal virtues—courage, justice, wisdom, and temperance—are woven into a successful relationship.

 

The same is true for other facets of life. To extract the most from them, we need to show up with mindful awareness. Memento vivere is a call to action. It reminds us to bring a little effort (and even a little strategy) to how we interface with all aspects of life. 

 

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A beautiful and mysterious forest path to represent an article on the meaning of memento vivere in Stoicism

How to practice memento vivere

 

If you look broadly in the literature, you can find that Stoicism has advised on everything from how to sell a home to how to conduct your sex life. This is what attracts me to Stoicism. It’s always acknowledged that we have roles to play in this life. It understands that we have commitments, some of which can be conflicting at times. This is what makes it so practical and easy to recall when real-life situations pop up. 

 

To write an article on how to practice memento vivere is to write an article on how to live. Where to begin? 

 

I want to focus on the foundation—the pillars that will help you practice memento vivere so you can engage with life from a place of optimism, joy, and courage. The three pillars of this framework are gratitude, agency, and engagement. 

 

Memento vivere and gratitude

 

Our first two pillars, gratitude and agency, came to me not from a book on Stoicism, but from a podcast based on the latest science in the domain of human health and performance. I’m talking about the Huberman Lab podcast, particularly the four episodes they did with Dr. Paul Conti, a psychiatrist and renowned expert on mental health. The series of episodes focused on mental health as opposed to mental illness. They discussed two concepts more than any others over the span of those four episodes. Those concepts were gratitude and agency. 

 

They spoke about gratitude as a verb—as an action that requires your attention and effort. You may have heard of the importance of gratitude to the extent that it’s becoming cliché. You may find that the people touting gratitude journals are corny. But the fact remains that gratitude is no trivial matter. Gratitude makes the difference between joy and despair. 

 

Just as memento vivere reminds us to live actively, not passively, we must remind ourselves to be active with gratitude. Corny as they may seem, gratitude journals or some form of formal dedication to gratitude are necessary. It’s not enough to say ‘I really should do that’. Gratitude is one of just a few pillars of mental health. To make gratitude practice a habit, you could start by pairing it with something you already do habitually. It could be your morning breakfast or coffee. It could be a hot shower. These are things you’re not going to skip. They’re also examples of the many mundane, yet wonderful things we all take for granted. They’re ideal moments to practice gratitude. 

Memento mori life tracker

Memento vivere and agency 

In his book Courage is Calling (paid link), Ryan Holiday tells the story of Xenophon, the illustrious Athenian cavalry commander, who confronted a dire situation in the heart of Persia amidst ten thousand of his fellow troops lacking a leader. As Xenophon tried to rally the despondent men frozen with fear and frustration, anticipating the next calamity, he shared a profound dichotomy with them. Xenophon presented the soldiers with a crucial choice between two attitudes: one questioning, “What is going to happen to me?” and the other prompting, “What action am I going to take?”

 

The former attitude is one of despair. The latter is what a person exerting their agency asks themselves. To ask yourself that question and come up with an answer is the fundamental first step towards agency. The second and final step is taking the action. 

 

Here agency refers to our active and intentional ability to make choices, take decisive actions, and exert control over our lives.

 

Huberman and Conti discussed agency at length. Along with gratitude, it is one of just a few essential components for mental health. Again, like with gratitude, they spoke about agency as a verb. We must assert our agency regularly. In response to obstacles that arise, we ask ourselves the same question that Xenophon asked his troops: “What action am I going to take?” 

 

Asserting agency

 

Agency is your ability to affect change in your life. It’s your ability to manipulate your environment. So agency is also about preparedness. One way I measure agency in my own life is by my ability to make lateral moves. If I had to move to a different city next month, would I be able to do it? A different country? A different continent? Do I have the means to make the move? Am I capable of handling the plethora of administrative tasks required to make that move—applying for a visa, finding a new job, a new apartment, getting health insurance.

 

If the answer is no to any of those questions, then there’s my precious opportunity to assert agency. I can practice agency by doing the little things that would enable me to say yes to all of those questions. So like gratitude, agency is not just something we think about for a few minutes when someone or something reminds us of its importance. It has to be a daily practice. We must remember to assert agency, not only as a pillar of mental health, but as part of our practice of memento vivere—remembering to live. 

 

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A green bamboo forest path to represent an article on the meaning of memento vivere in Stoicism

Memento vivere and engagement

 

Motivation and drive are crucial components of memento vivere. Life isn’t happening inside your comfort zone. We need a little forward momentum to carry us toward adventure. We need vigor to engage with this beautiful world—to meet new people, to experience new cultures, to connect with the natural world. There are things out there that will scare you. But you must have the courage to engage with life despite your fear. Usually, anxiety is nothing more than your body preparing itself to engage with something new, something unexpected. 

 

The Right Effort fold of the Eightfold Path reminds us that it takes effort to live with mindfulness, intention, and understanding. It’s a path to be walked, not whisked along on an e-scooter. 

 

The practical way to begin engaging with life more deliberately is to get outside. Home is a comfort zone. There’s nothing wrong with having a comfortable home. It’s an obvious necessity. But there’s so much more to offer outside. We need to seek out novel experiences. Been practicing Jiu jitsu for ten years? Maybe try a yoga class. Consider yourself a runner? Become a swimmer for some time. You’re a beach person? Try backpacking in the mountains. Have kids? Make a long list of parks, trails, museums, galleries, theaters, zoos, farms, and sports clubs to take them to on the weekends. Carve out the time and muster up the energy to get out there. When things start to get a bit scary, you’ll know you’re on the right path. 

 

“There is nothing worth doing that is not scary. There is no one who has achieved greatness without wrestling with their own doubts, anxieties, limitations, and demons.” – Ryan Holiday, Courage Is Calling (paid link)

Final thoughts 

 

Memento vivere. Remember to live. It might sound crazy. Of course I’m living. How could I forget to live? 

 

Often, we’re on autopilot. 

 

Thich Nhat Hanh called it habit energy. It’s a degree of mindlessness that becomes ingrained in us through our repeated actions, many of which are forward focused. We plan. We strive. We work ourselves to exhaustion and then we just need to rest until the next bout of work. 

 

Memento mori is meant to be the wakeup call. Remembering that your time is limited is meant to jolt you back to the present moment. Memento vivere is what you do with that present moment. Living is an art. No other subject has been written about more than how to live one’s life. It takes effort. It takes practice. Gratitude, agency, and engagement will serve you as signposts. I can’t imagine that anyone doesn’t want to live an engaged and purposeful life. The first question is ‘how?’ To that, I hope you found a starting point in this article. The next question is ‘when?’ To that, I hope your answer is now.

 

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