Marcus Aurelius, Meditations 9.1.4

. . . Now with respect to the things towards which the Universal Nature is equally affected—for it would not have made both, unless it was equally affected towards both—towards those who wish to follow Nature should be of the same mind with it, and equally affected.

With respect to pain, then, and pleasure, or death and life, or honor and dishonor, which the Universal Nature employs equally, whoever is not equally affected is manifestly acting impiously.

And I say that the Universal Nature employs them equally, instead of only saying that they happen alike to those who are produced in continuous series, and to those who come after them by virtue of a certain original movement of Providence, according to which it moved from a certain beginning to this ordering of things, having conceived certain principles of the things which were to be, and having determined powers productive of beings and of changes and of such like successions.

—Marcus Aurelius, Meditations, Book 9.1 (tr Long)

Whatever may happen, and whatever may come my way, I should always be equally affected by all of it. This is the classic Stoic principle of indifference. It does not mean that these things don’t matter, or that they have no meaning and purpose, or that I should ignore them, but rather that their value will be revealed only by what I choose to do with them.

If it exists within Nature, it exists for a reason. All of it, each and every bit, has its place. The world will throw things at me that seem pleasant or unpleasant. It may kill me or let me live. It may raise me up or cast me down.

Still, whatever occurs is meant to be as it is. This is why I must view gratification as no better than suffering, death as no better than life, honor as no better than dishonor. They are given to me equally, and I am asked to receive them equally, understanding that they all equally provide me an opportunity to live well.

We are so used to thinking that “good” and “bad” things happen to us, that we can hardly think outside of this context. Why has Nature done me wrong? She hasn’t. I have done myself wrong. Embrace the Stoic Turn.

If she gives me wealth or poverty, health or sickness, fame or obscurity, she is always reminding me that she has already given me the only thing I ever require to be happy, a mastery over myself. Everything else for me will proceed from my use of that mastery.

This is why the man who frets, who complains, or who demands more for himself is also impious. He rejects the strength of his own nature, and he rejects the order of Providence. He thinks of himself only by what he gets, not by what he gives. He believes that, as part of the whole, the whole should only serve him. The whole will indeed always offer benefit to him, but it will not always gratify him.

I have often wanted to hate God, to curse Him, to deny Him, because He does not give me what I want. No matter. He gives me what I need, and He gives me the freedom to make myself be as good as I decide to be.

It isn’t just that Providence makes or allows this or that to happen, but rather that Providence orders all that happens to be of use as an occasion for growth and improvement.

Effects proceed from causes, and all action toward an end requires Intelligence to direct that action. It was that way from the beginning, and it permeates the succession of everything that follows.

Piety is not a blind acceptance of uncaring fate. Piety is a profound respect for how my own choices and actions should exist within the design of all of Nature. Piety is the awe, wonder, and gratitude for being given the chance to share and cooperate with Universal Nature.

Written in 7/2008