Letters from the past

[Bam111]

This thread is a side branch into the research I am conducting on the ancient teachings and philosophies of Stoicism this thread will be to understand the letters from a Stoic Seneca in hear all the letters will be available in the numerical order and readings and summaries will be placed in the sections below. It is my hope to understand and utilize these teachings and, in some way, get a better understanding and meaning of these practices in my day-to-day life. all letters will have both audio and written format so that the readers can understand it in any format they so choose to utilize the letters in the entirety of their choosing (either audio or written.)

The History of the letters- Written by Lucius Annaeus Seneca was born in Córdoba, Ancient Roman, is Roman Philosopher & Statesman. Lucius Annaeus Seneca was a Roman philosopher and statesman. He was the son of a famous rhetorician, known in history as Seneca the Elder. As a young boy, Seneca the Younger spent time in Egypt with his aunt for health reasons. On his return to Rome, he became a magistrate. His oratory and growing influence displeased Emperor Caligula. Caligula’s assassination and the subsequent ascension of Claudius to the throne of Rome, did not give him respite. He was banished to Corsica on an adultery charge. He was recalled by Agrippina, the influential wife of Claudius. He became Nero’s tutor, and when Nero became Emperor, Seneca became his adviser. He seemed to have had very little influence on Nero. Eventually, he was ordered to commit suicide by the Emperor. Seneca’s works include essays, letters, tragedies and a satire. These represent his belief in the Stoic philosophy which was expounded by most philosophers of the era.




Letter 1: On Saving Time

 

[Bam111]

Letter 1: On saving time (written format)

Greetings to Seneca from his friend Lucilious, continue to act thus my dear Lucilious, set yourself free for your own sake, gather and save your time which from as of late has bin forced from you or filched away or has merely slipped from your hands. Make yourself believe the truth of my words that certain moments are torn from us, that some are gently removed, and that others glide beyond are reach. The most disgraceful loss however is that due to carelessness, furthermore if you will pay close head to the problem, you will find that the largest portion of our life passes while we are doing ill. A goodly share while we are doing nothing and a whole when we are do that which is not to the purpose, what man can you show me which places any value on his time who recons the worth of each day.

Who understands he is dying daily, for we are mistaken when we look forward to death, a major portion of death has already passed whatever years are behind us are in deaths hands. Therefore, Luscilious do as you write me that you are doing, hold every hour in your grasp, lay hold of today's task, and you will not need to depend on much of tomorrows. While we are postponing life speeds by, nothing Lucilious is ours except time, we were entrusted by nature with the ownership of this single thing, so fleeting and slippery that anyone who will can oust us from possession. What fools these mortals be that allow the cheapest and easiest things that can easily be replaced to be charged in the reconning after they've acquired them but they never, but they never regard themselves as in debt when they have received some of that precious commodity- time.

And yet time is the great loan that even a grateful recipient cannot repay, you may desire to know how I who preach to you so freely am practicing, I confess frankly my expense account balances as you would expect as one who is free handed but careful. I cannot boast that I waste nothing, but I can at least tell you that what I am wasting and the cause and manner of the loss I can give you the reasons why I am a poor man. My situation however is the same as that of those that are reduced to slender means through no fault but of their own, everyone forgives them, but no one comes to their rescue, what is the state of things then? It is this, I do not regard a man as poor if the little in which remains is enough for him, I advise you however to keep what is really yours, and you cannot begin too early for as are ancestors believed it is too late to spare when you reached the degas of the cask of that which remains at the bottom the amount is slight and the quality vial farewell...

 

[Bam111]

Thoughts/ Self reflections: In the first letter of Seneca (on saving time) it is very clear that the writer was self-reflecting writing to himself on the importance of time almost like a man going of the importance of not wasting time to his past child or adolescent self. Yet also as if writing to a distant friend or relative.

" Make yourself believe the truth of my words that certain moments are torn from us, that some are gently removed, and that others glide beyond are reach."

Time taken from us either due to duty (a job, obligation, incarceration or even maybe death or struggle a hardship.)

"The most disgraceful loss however is that due to carelessness, furthermore if you will pay close head to the problem, you will find that the largest portion of our life passes while we are doing ill."

Doing ill meaning doing nothing watching are life's pass us by, either sitting idly by and doing nothing or hoping that something will eventually happen and not contributing to the effect of that something that we wish to happen in are life's not taking control of the time we have and wasting it.

"Who understands he is dying daily, for we are mistaken when we look forward to death, a major portion of death has already passed whatever years are behind us are in deaths hands. Therefore, Luscilious do as you write me that you are doing, hold every hour in your grasp, lay hold of today's task, and you will not need to depend on much of tomorrows. While we are postponing life speeds by, nothing Lucilious is ours except time, we were entrusted by nature with the ownership of this single thing, so fleeting and slippery that anyone who will can oust us from possession."

This verse hits hard talking about how some may see death as only a singular way a means to an end, while not realizing that death also exists in the past thoughts in the form of either regret or wishing to return to the past and not taking control of what time lies in the present moment. Hold every hour in your grasp meaning to take advantage of every little bit of time you have take charge of the task at hand, and you will not need to put off for the task or hopes of tomorrow. Cause time he says stops for no one, for we are not in control of nothing but are own time it was given to us and is taken for granted but it is the most precious thing we own, and no other source of material things can replace the value that time brings.

 

[Bam111]

Letter 2: On Discursiveness in Reading

 

[Bam111]

Letter 2: On Discursiveness in Reading (written format)

Greetings from Seneca to his friend Lucilious

Judging by what you write me, and by what I hear, I am forming a good opinion regarding your future. You do not run hither and thither and distract yourself by changing your abode; for such restlessness is the sign of a disordered spirit. The primary indication, to my thinking, of a well-ordered mind is a man's ability to remain in one place and linger in his own company.

Be careful, however, lest this reading of many authors and books of every sort may tend to make you discursive and unsteady. You must linger among a limited number of master-thinkers, and digest their works, if you would derive ideas which shall win firm hold in your mind. Everywhere means nowhere. When a person spends all his time in foreign travel, he ends by having many acquaintances, but no friends. And the same thing must hold true of men who seek intimate acquaintance with no single author but visit them all in a hasty and hurried manner.

Food does no good and is not assimilated into the body if it leaves the stomach as soon as it is eaten; nothing hinders a cure so much as frequent change of medicine; no wound will heal when one salve is tried after another; a plant which is often moved can never grow strong. There is nothing so efficacious that it can be helpful while it is being shifted about. And in reading of many books is distraction. Accordingly, since you cannot read all the books which you may possess, it is enough to possess only as many books as you can read.

"But," you reply, "I wish to dip first into one book and then into another." I tell you that it is the sign of an overnice appetite to toy with many dishes; for when they are manifold and varied, they cloy but do not nourish. So you should always read standard authors; and when you crave a change, fall back upon those whom you read before. Each day acquire something that will fortify you against poverty, against death, indeed against other misfortunes as well; and after you have run over many thoughts, select one to be thoroughly digested that day.

This is my own custom; from the many things which I have read, I claim some one part for myself.

The thought for to-day is one which I discovered in Epicurus; for I am wont to cross over even into the enemy's camp, not as a deserter, but as a scout.

He says: "Contented poverty is an honourable estate." Indeed, if it be contented, it is not poverty at all. It is not the man who has too little, but the man who craves more, that is poor. What does it matter how much a man has laid up in his safe, or in his warehouse, how large are his flocks and how fat his dividends, if he covets his neighbour's property, and reckons, not his past gains, but his hopes of gains to come? Do you ask what is the proper limit to wealth? It is, first, to have what is necessary, and, second, to have what is enough. Farewell.

 

[Bam111]

Thoughts/ Self Reflections: First off what I thought was man this is a much longer read at first glance, second was after reading the first letter writing my thoughts then going back to the material and then as well looking up reviews of the letter online I was under the impression that Seneca and Lucilious were in fact the same person but upon further reading and review found out that Seneca and Lucilious are in fact teacher and pupil. If this might have confused you as it had me I apologize, so then in reading upon further research the teacher was later on executed for his thoughts and moral values by the emperor of his time. Which may be due to this fact sheds light on the manner in which he conducts himself in writing to his pupil but then again maybe not the way ancient philosophers conversed back in the day is of course different from what we in modern time are used to. So, for that fact it takes some time for me to decipher the text into my own wording and thought process, so I also reference others to maybe shed more light on the letters and better explain the contents then maybe what I am able to do myself. That being said I will try my best to decipher the text to common English as best I can, so without further ado lets get into the letter.

"Judging by what you write me, and by what I hear, I am forming a good opinion regarding your future. You do not run hither and thither and distract yourself by changing your abode; for such restlessness is the sign of a disordered spirit. The primary indication, to my thinking, of a well-ordered mind is a man's ability to remain in one place and linger in his own company."

Judging by the first verse of the letter Seneca (the teacher) is proud of Lucilious (his pupil) he writes to him here straight forward he hears great things about his pupil and he is forming a good opinion about the pupils future he is glad he stays grounded and does not let his success go to his head and let it distract him from what is important the cause the meaning of why he is here (his purpose) he warns him for doing so are signs of a disordered spirit which is in my head a disordered mind for it is only when a man is centered and focused in his own mind body and spirit that his path becomes more clearer, so he is warning him to not let other influences effect his purpose or goal to avoid distractions or temptations.

"Be careful, however, lest this reading of many authors and books of every sort may tend to make you discursive and unsteady. You must linger among a limited number of master-thinkers, and digest their works, if you would derive ideas which shall win firm hold in your mind. Everywhere means nowhere. When a person spends all his time in foreign travel, he ends by having many acquaintances, but no friends. And the same thing must hold true of men who seek intimate acquaintance with no single author but visit them all in a hasty and hurried manner."

In this verse he warns his student of reading from too many sources and studying under to many master thinkers, (this part hits hard for me since I have a thirst for knowledge and tend to branch out if I hear or see terms and names I do not know about already.) I feel compelled to learn there meanings and to understand there teachings or methods, the problem with this is the mind retains only so much daily and can only take so much so I find myself forgetting or unable to grasp all the concepts I choose to study for me this verse is golden, for he says, "When a person spends all his time in foreign travel, he ends by having many acquaintances, but no friends." Which also means he learns a little about somethings but never the whole of one thing to me at least that's how it feels.

"Food does no good and is not assimilated into the body if it leaves the stomach as soon as it is eaten; nothing hinders a cure so much as frequent change of medicine; no wound will heal when one salve is tried after another; a plant which is often moved can never grow strong. There is nothing so efficacious that it can be helpful while it is being shifted about. And in reading of many books is distraction. Accordingly, since you cannot read all the books which you may possess, it is enough to possess only as many books as you can read."

this verse he is explaining the same thing to his pupil, too much of a good thing can be bad or even harmful to what the whole is (the whole meaning the overall goal the main picture the lesson you are trying to learn retain what you must and then when you think you have learned all that there is to be taught go over the material again before moving on. The funny thing is that we are taught to learn many different things as we progress forward in academics learning many different topics then regurgitating them at the end of the class period in the form of tests then moving onto the next lesson but if we don't continue to study the concepts practice them or use them, they are a waste both in energy and in time and effort.

(Skipped a couple of verses because they are solid in the same meaning he is setting the foundation of his principles to his pupil.)

He says: "Contented poverty is an honourable estate." Indeed, if it be contented, it is not poverty at all. It is not the man who has too little, but the man who craves more, that is poor. What does it matter how much a man has laid up in his safe, or in his warehouse, how large are his flocks and how fat his dividends, if he covets his neighbour's property, and reckons, not his past gains, but his hopes of gains to come? Do you ask what is the proper limit to wealth? It is, first, to have what is necessary, and, second, to have what is enough. Farewell.

It is at the end of this verse where he talks again about wealth but in the form of what? riches property? cattle? No, he is talking (to me) about how fulfilled do you have to be in order to live comfortably in your own life your own skin and not covet what you don't have to the form of dwelling on another's riches but to live comfortably in your own means your own bracket of what comfortable means to ourselves live within your own means.

 

[Bam111]

Letter 3: On True and False Friendship

 

[Bam111]

Letter 3: On True and False Friendship (written format)

Greetings from Seneca to his friend Lucilious

You have sent a letter to me through the hand of a "friend" of yours, as you call him. And in your very next sentence you warn me not to discuss with him all the matters that concern you, saying that even you yourself are not accustomed to do this; in other words, you have in the same letter affirmed and denied that he is your friend.

Now if you used this word of ours in the popular sense and called him "friend" in the same way in which we speak of all candidates for election as "honorable gentlemen," and as we greet all men whom we meet casually, if their names slip us for the moment, with the salutation "my dear sir," so be it. But if you consider any man a friend whom you do not trust as you trust yourself, you are mightily mistaken, and you do not sufficiently understand what true friendship means. Indeed, I would have you discuss everything with a friend; but first of all, discuss the man himself. When friendship is settled, you must trust; before friendship is formed, you must pass judgment. Those persons indeed put last first and confound their duties, who, violating the rules of Theophrastus, judge a man after they have made him their friend, instead of making him their friend after they have judged him. Ponder for a long time whether you shall admit a given person to your friendship; but when you have decided to admit him, welcome him with all your heart and soul. Speak as boldly with him as with yourself.

As to yourself, although you should live in such a way that you trust your own self with nothing which you could not entrust even to your enemy, yet, since certain matters occur which convention keeps secret, you should share with a friend at least all your worries and reflections. Regard him as loyal, and you will make him loyal. Some, for example, fearing to be deceived, have taught men to deceive; by their suspicions they have given their friend the right to do wrong. Why need I keep back any words in the presence of my friend? Why should I not regard myself as alone when in his company?

There is a class of men who communicate, to anyone whom they meet, matters which should be revealed to friends alone, and unload upon the chance listener whatever irks them. Others, again, fear to confide in their closest intimates; and if it were possible, they would not trust even themselves, burying their secrets deep in their hearts. But we should do neither. It is equally faulty to trust everyone and to trust no one. Yet the former fault is, I should say, the more ingenuous, the latter the more safe.

In like manner you should rebuke these two kinds of men, both those who always lack repose, and those who are always in repose. For love of bustle is not industry, it is only the restlessness of a hunted mind. And true repose does not consist in condemning all motion as merely vexation; that kind of repose is slackness and inertia.

Therefore, you should note the following saying, taken from my reading in Pomponius: "Some men shrink into dark corners, to such a degree that they see darkly by day." No, men should combine these tendencies, and he who reposes should act and he who acts should take repose. Discuss the problem with Nature; she will tell you that she has created both day and night. Farewell.

 

[Bam111]

Thoughts/ Self Reflections: The more I read into the Letters of Seneca, the more I am taken in and captivated by the words he exchanges with his Pupil Lucilious. This will have bin the second letter I have read and tried to decipher for the day on my own before going back and looking for others interpretations for that corresponding letter in which I have listened to, read and tried to translate in my own mind for myself and that for the reader. The letters are very well thought out and thorough written carefully and well thought out so trying to decipher such a skill into modern words, terms and meaning is very challenging for me but I really enjoy the work. Each time I read one of these letters I imagine what it must be like to be the student receiving the letter from the teacher and the importance of each verse trying to slowly take in all of what Seneca has to say almost like I am learning from Seneca myself. But without further ado onto the letter and my interpretation on his message to Lucilious.

"You have sent a letter to me through the hand of a "friend" of yours, as you call him. And in your very next sentence you warn me not to discuss with him all the matters that concern you, saying that even you yourself are not accustomed to do this; in other words, you have in the same letter affirmed and denied that he is your friend."

It seems as though Lucilious has a friend he is writing about to his teacher, in which Lucilious is have doubts about if he is in fact his friend or if he is not. Seneca senses this from his student that there are things that concern him about this friend he writes about and he tells his student that hey " you have affirmed and denied in the same letter that he is in fact your friend" (which is it? is he or is he not?) now it does not tell us what was written by the student, (maybe he wrote about his doubts about him, maybe he is warning about his friend to his mentor who knows the letter does not say what is written by the student what is known is what the teacher is saying to him.)

"Now if you used this word of ours in the popular sense and called him "friend" in the same way in which we speak of all candidates for election as "honorable gentlemen," and as we greet all men whom we meet casually, if their names slip us for the moment, with the salutation "my dear sir," so be it. But if you consider any man a friend whom you do not trust as you trust yourself, you are mightily mistaken, and you do not sufficiently understand what true friendship means. Indeed, I would have you discuss everything with a friend; but first of all, discuss the man himself. When friendship is settled, you must trust; before friendship is formed, you must pass judgment. Those persons indeed put last first and confound their duties, who, violating the rules of Theophrastus, judge a man after they have made him their friend, instead of making him their friend after they have judged him. Ponder for a long time whether you shall admit a given person to your friendship; but when you have decided to admit him, welcome him with all your heart and soul. Speak as boldly with him as with yourself."

Seneca goes on to tell his student "If you used this word of ours in the popular sense and called him "friend" in the same way in which we speak of all candidates for election as "honorable gentlemen," and as we greet all men whom we meet casually, if their names slip us for the moment, with the salutation "my dear sir," so be it." What I get from this is the teacher is trying to say hey if you are addressing this man as if he was some political figure or Canidate up for election and you call him a friend instead of what he really is to you an acquaintance so be it. But if you don't trust the friend as you would yourself and you're calling him a friend instead of an acquaintance then your mistaken (you're lying to yourself) for you do not know what true friendship is indeed. He goes on telling Lucilious I would have you discuss everything to a friend because when friendship is settled there is trust (so by this standard if you don't have trust, he is not a true friend there is no friendship, only acquaintanceship.) For if you already have judged a man a friend welcome him as you would a friend (if he has already bin given the ok by you don't go back and forth and say, he is not without fault if you already passed judgement.) In other words, take your time and make a very through decision if he is your friend or not.

 

[Bam111]

Thoughts/ Self Reflections: (continued) this letter has a bit more content in it so I had to continue it to make room for my reflections, getting back to the letter now.

"As to yourself, although you should live in such a way that you trust your own self with nothing which you could not entrust even to your enemy, yet, since certain matters occur which convention keeps secret, you should share with a friend at least all your worries and reflections. Regard him as loyal, and you will make him loyal. Some, for example, fearing to be deceived, have taught men to deceive; by their suspicions they have given their friend the right to do wrong. Why need I keep back any words in the presence of my friend? Why should I not regard myself as alone when in his company?"

powerful verse hear from Seneca telling Lucilious treat your friend as if you would treat yourself and if you must keep some things secret (as we all have) at least share with your friend your worries and your reflections, treat him as loyal and he will be loyal (treat him the way you wish to be treated and he/she will treat you the same if they are a true friend.) Seneca goes on telling Lucilious fearing to be deceived, have taught men to deceive (powerful) by their suspicions they have given their friends the right to do wrong. So, in other words if you treat them with suspicion, they are going to treat you back with the same of take it a step further and not care and do wrong behind your back.

"There is a class of men who communicate, to anyone whom they meet, matters which should be revealed to friends alone, and unload upon the chance listener whatever irks them. Others, again, fear to confide in their closest intimates; and if it were possible, they would not trust even themselves, burying their secrets deep in their hearts. But we should do neither. It is equally faulty to trust everyone and to trust no one. Yet the former fault is, I should say, the more ingenuous, the latter the more safe."

Here Seneca speaks on men who trust to much and those whom trust none at all and how both are equally at fault. Trust to much and everyone will know everything about you even that which you don't want them to know. Trust none at all and no one will trust you or even care to get to know you.


the last two verse he is showing his student why not to be the two types of men stated above in more detail I touched upon what I feel it means and don't wish to be repetitive. This concludes Letter 3 it has really bin interesting reading these so far, I do hope this continues to feel the same way later on down the line.

 

[Bam111]

Letter: 4 On the Terrors of Death

 

[Bam111]

Letter: 4 On the Terrors of Death (written format)

Greetings from Seneca to his friend Lucilious

Keep on as you have begun, and make all possible haste, so that you may have longer enjoyment of an improved mind, one that is at peace with itself. Doubtless you will derive enjoyment during the time when you are improving your mind and setting it at peace with itself; but quite different is the pleasure which comes from contemplation when one's mind is so cleansed from every stain that it shines.

You remember, of course, what joy you felt when you laid aside the garments of boyhood and donned the man's toga, and were escorted to the forum; nevertheless, you may look for a still greater joy when you have laid aside the mind of boyhood and when wisdom has enrolled you among men. For it is not boyhood that still stays with us, but something worse, boyishness. And this condition is all the more serious because we possess the authority of old age, together with the follies of boyhood, yea, even the follies of infancy. Boys fear trifles, children fear shadows, we fear both.

All you need to do is to advance; you will thus understand that some things are less to be dreaded, precisely because they inspire us with great fear. No evil is great which is the last evil of all. Death arrives; it would be a thing to dread, if it could remain with you. But death must either not come at all, or else must come and pass away.

"It is difficult, however," you say, "to bring the mind to a point where it can scorn life." But do you not see what trifling reasons impel men to scorn life? One hangs himself before the door of his mistress; another hurls himself from the house-top that he may no longer be compelled to bear the taunts of a bad-tempered master; a third, to be saved from arrest after running away, drives a sword into his vitals. Do you not suppose that virtue will be as efficacious as excessive fear? No man can have a peaceful life who thinks too much about lengthening it or believes that living through many consulships is a great blessing.

Rehearse this thought every day, that you may be able to depart from life contentedly; for many men clutch and cling to life, even as those who are carried down a rushing stream clutch and cling to briars and sharp rocks.

Most men ebb and flow in wretchedness between the fear of death and the hardships of life; they are unwilling to live, and yet they do not know how to die.

For this reason, make life as a whole agreeable to yourself by banishing all worry about it. No good thing renders its possessor happy, unless his mind is reconciled to the possibility of loss; nothing, however, is lost with less discomfort than that which, when lost, cannot be missed. Therefore, encourage and toughen your spirit against the mishaps that afflict even the most powerful.

For example, the fate of Pompey was settled by a boy and a eunuch, that of Crassus by a cruel and insolent Parthian. Gaius Caesar ordered Lepidus to bare his neck for the axe of the tribune Dexter; and he himself offered his own throat to Chaerea. No man has ever been so far advanced by Fortune that she did not threaten him as greatly as she had previously indulged him. Do not trust her seeming calm; in a moment the sea is moved to its depths. The very day the ships have made a brave show in the games, they are engulfed.

Reflect that a highwayman or an enemy may cut your throat; and, though he is not your master, every slave wields the power of life and death over you. Therefore, I declare to you: he is lord of your life that scorns his own. Think of those who have perished through plots in their own homes, slain either openly or by guile; you will then understand that just as many have been killed by angry slaves as by angry kings. What matter, therefore, how powerful he be whom you fear, when everyone possesses the power which inspires your fear?

"But," you will say, "if you should chance to fall into the hands of the enemy, the conqueror will command that you be led away," yes, whither you are already being led. Why do you voluntarily deceive yourself and require to be told now for the first-time what fate it is that you have long been laboring under? Take my word for it: since the day you were born you are being led thither. We must ponder this thought, and thoughts of the like nature, if we desire to be calm as we await that last hour, the fear of which makes all previous hours uneasy.

But I must end my letter. Let me share with you the saying which pleased me to-day. It, too, is culled from another man's Garden: "Poverty brought into conformity with the law of nature, is great wealth." Do you know what limits that law of nature ordains for us? Merely to avert hunger, thirst, and cold. In order to banish hunger and thirst, it is not necessary for you to pay court at the doors of the purse-proud, or to submit to the stern frown, or to the kindness that humiliates; nor is it necessary for you to scour the seas or go campaigning; nature's needs are easily provided and ready to hand.

It is the superfluous things for which men sweat, the superfluous things that wear our togas threadbare, that force us to grow old in camp, that dash us upon foreign shores. That which is enough is ready to our hands. He who has made a fair compact with poverty is rich. Farewell.

 

[Bam111]

Thoughts/ Self Reflections: As each day passes, and I dive further and further into each letter numerically one after the other I feel the hunger I once felt about knowledge slowly being fed one letter after the other it is giving me new hopes for the next day to come. I await reading and deciphering each letter as if they were addressed to myself and not to Lucilious trying to understand each meaning that Seneca is trying to convey to his pupil. I never had a teacher who paid me much mind during my years as an adolescent I was always quiet to myself mostly alone, other than that the sports my parent placed me in year after year acknowledged mainly for my physical talents and not for my academic ones. I'm not afraid to admit that I felt overlooked from all the other students who shined brighter than I did while I was younger, I only mention this because I wonder what it be like (be like for Lucilious) to have such a well know philosopher of his time dedicating his valuable time and efforts to seeing that his pupil succeeds (not in a envious manner just in a curious nature, what it felt like or the letters meant to him?)

I will also admit that before a sit down session begins I always post the video and write the written format before ever going back and reading and deciphering the letters in my own terms for myself and the reader on purpose the long pause is to give the reader a chance to interpret the letters in his or her own manner so that way my interpretation does not (and it isn't) what Seneca means what he thinks and feels and conveys are his own I am just trying to take in the knowledge as I see it and hopefully help others or hear from others if they feel a different meaning when they read these letter to themselves. Now on to my interpretation of the fourth letter from Seneca "On the Terrors of Death."

 

[Bam111]

Thoughts/ Self Reflections: (continued)

"Keep on as you have begun, and make all possible haste, so that you may have longer enjoyment of an improved mind, one that is at peace with itself. Doubtless you will derive enjoyment during the time when you are improving your mind and setting it at peace with itself; but quite different is the pleasure which comes from contemplation when one's mind is so cleansed from every stain that it shines."

Seneca is encouraging Lucilious keep doing what you're doing (stay the course) continue to sharpen your mind so that you may enjoy the piece that comes with an improved mind (the peace of mind have balance.) A mind without doubt in its own abilities one that is at peace with itself completely, one that is cleansed of all fear and doubt in itself.

"You remember, of course, what joy you felt when you laid aside the garments of boyhood and donned the man's toga, and were escorted to the forum; nevertheless, you may look for a still greater joy when you have laid aside the mind of boyhood and when wisdom has enrolled you among men. For it is not boyhood that still stays with us, but something worse, boyishness. And this condition is all the more serious because we possess the authority of old age, together with the follies of boyhood, yea, even the follies of infancy. Boys fear trifles, children fear shadows, we fear both."

Seneca goes on telling his pupil remember when you were a boy (a child) and you cast aside those day and became a man remember what that felt like? Well, there is still more to cast to achieve greater heights it's not over yet there is still more to do (but remember how that felt for this is a transition you must also take) for it is not boyhood that stays with us but boyishness (meaning are need for attention are emotions are ego) and this condition is much more serious if you don't master it, (meaning if you don't master your emotions and ambitions they will master you.)

"All you need to do is to advance; you will thus understand that some things are less to be dreaded, precisely because they inspire us with great fear. No evil is great which is the last evil of all. Death arrives; it would be a thing to dread, if it could remain with you. But death must either not come at all, or else must come and pass away."

He continues on to tell his pupil all you need to do is keep advancing in your study and you will understand things are less to be dreaded mainly because they inspire great fear, which he is describing is death (which is the final fear of man.) But even this must not make you afraid because when it comes nothing can stop it and it must also pass.

"It is difficult, however," you say, "to bring the mind to a point where it can scorn life." But do you not see what trifling reasons impel men to scorn life? One hangs himself before the door of his mistress; another hurls himself from the house-top that he may no longer be compelled to bear the taunts of a bad-tempered master; a third, to be saved from arrest after running away, drives a sword into his vitals. Do you not suppose that virtue will be as efficacious as excessive fear? No man can have a peaceful life who thinks too much about lengthening it or believes that living through many consulships is a great blessing."

In this verse it is suggested by the writer Seneca that his pupil Lucilious cannot understand the reasons why men scorn life (hate living that compels them to end their life through means of suicide.) Because he goes on saying " But do you not see what trifling reasons impel men to scorn life?" In which after he gives 3 examples of people taking their life's (it is here that I must mention that suicide was a common practice in their time they believed that in certain circumstances that if life was not worth living beyond the means of usefulness through service to one's fellow man or to oneself it was better to end their own life's one practice I don't entirely agree or disagree upon for my own reasons.) But for the sake of keeping the reading pure I will not go into.

"Rehearse this thought every day, that you may be able to depart from life contentedly; for many men clutch and cling to life, even as those who are carried down a rushing stream clutch and cling to briars and sharp rocks."

Seneca tell his student to remember those words daily to rehearse them so that when it is time for his pupil to depart it will be contently (meaning he will be at peace with death and not cling to his life in fear of something that is beyond his control.)

"Most men ebb and flow in wretchedness between the fear of death and the hardships of life; they are unwilling to live, and yet they do not know how to die."

Strong words but the same principal men cling to life in fear of dying living their life's in misery but they do not know how to depart peacefully when death is already at their doorstep.

"For this reason, make life as a whole agreeable to yourself by banishing all worry about it. No good thing renders its possessor happy, unless his mind is reconciled to the possibility of loss; nothing, however, is lost with less discomfort than that which, when lost, cannot be missed. Therefore, encourage and toughen your spirit against the mishaps that afflict even the most powerful."

For this reason (he says) make life whole agreeable to yourself by banishing all worry about it, (let go of the fear of what time you will die or about anything make life whole live in this moment the present.) why? Because no good thing renders its possessor happy (nothing good ever possesses you to fear it for you to be happy.)

 

[Bam111]

Thoughts/ Self Reflections: (continued)

For the sake of keeping true to the content I had to break this letter down into 3 posts in order to relay my thoughts and the writers thoughts and what they mean in context to my understanding or knowledge. continuing on with the reading this will be the final draft of the fourth letter, lets dive back in, I'm going to skip a few verses because they speak of the same concept only with more detail to the time of the letter.

Reflect that a highwayman or an enemy may cut your throat; and, though he is not your master, every slave wields the power of life and death over you. Therefore, I declare to you: he is lord of your life that scorns his own. Think of those who have perished through plots in their own homes, slain either openly or by guile; you will then understand that just as many have been killed by angry slaves as by angry kings. What matter, therefore, how powerful he be whom you fear, when everyone possesses the power which inspires your fear?

I skipped one verse (just so that way the reader may know) because he was giving an example of how death may or will come at any moment from anywhere or from anyone. Seneca here is telling Lucilious death comes when it does be it from a highwayman or an enemy anyone could cut your throat it doesn't have to be your master (meaning your ruler or owner) at any time for every slave wields the power of life and death over you. to best describe this is when a person points a gun at you and in that moment before that he was nothing to you a simple person on the bus or wherever the event took place, the moment he points that gun at you he (or she) instantly becomes the center of all your thoughts (the lord) a phrase in which Seneca speaks of for he (or she) has your life in the palm of their hands and decides your fate (when they pull that trigger) instantly all your thoughts before that point change to survival mode and you are either at their mercy or you except the fate that you might die that day (even if you are trained in combat) you run that risk of everything that can go wrong may go wrong and you are stuck with either (fight, flight, or plead.) So then what Seneca is saying why hold that fear of death when everyone has the power to embody that fear in you.

"But," you will say, "if you should chance to fall into the hands of the enemy, the conqueror will command that you be led away," yes, whither you are already being led. Why do you voluntarily deceive yourself and require to be told now for the first-time what fate it is that you have long been laboring under? Take my word for it: since the day you were born you are being led thither. We must ponder this thought, and thoughts of the like nature, if we desire to be calm as we await that last hour, the fear of which makes all previous hours uneasy.

Here Seneca predicts his pupils thoughts and says well maybe you feel that if the enemy captures me then there is still a chance that you will make it out alive. Yes you have that chance but it's a small one and you are still left with the fear of death and the three odds you have are still going to be there (fight, flight, or plead) but you are being led to believe in odds that are not in your favor and fear is the end result. Accept that these are the odds you are given for if it comes down to you dying and death comes the fear is no longer with you (it does not rule over you) and if it comes to that and you meet your end you will go without fear or regret (you went your own way.)

remember this is just how I interpreted the meaning of the letters I give other videos that do the same, but the letters hold different meanings to each individual if at any time you gathered a different meaning feel free to share thank you for reading.

 

[Bam111]

A Brief Pause: Just to inform the reader that there is a slight change to the format there will be the explanation video fallowing my initial written format to the video from the letters of Seneca. I am looking for more content to best help both myself and the reader to understand best what is being conveyed by the teacher Seneca I found the content creators explanations helped, as each of videos helped me as well to understand the letters after my own reading and deciphering, so to avoid reading burnout I will post the breakdown video before my deciphered response.

 

[Bam111]

Letter 5: On the Philosopher's Means

 

[Bam111]

Letter 5: On the Philosopher's Means (written format)

Greetings from Seneca to his friend Lucilious

I commend you and rejoice in the fact that you are persistent in your studies, and that, putting all else aside, you make it each day your endeavor to become a better man. I do not merely exhort you to keep at it; I actually beg you to do so. I warn you, however, not to act after the fashion of those who desire to be conspicuous rather than to improve, by doing things which will rouse comment as regards your dress or general way of living.

Repellent attire, unkempt hair, slovenly beard, open scorn of silver dishes, a couch on the bare earth, and any other perverted forms of self-display, are to be avoided. The mere name of philosophy, however quietly pursued, is an object of sufficient scorn; and what would happen if we should begin to separate ourselves from the customs of our fellow men? Inwardly, we ought to be different in all respects, but our exterior should conform to society.

Do not wear too fine, nor yet too frowzy, a toga. One needs no silver plate, encrusted and embossed in solid gold; but we should not believe the lack of silver and gold to be proof of the simple life. Let us try to maintain a higher standard of life than that of the multitude, but not a contrary standard; otherwise, we shall frighten away and repel the very persons whom we are trying to improve. We also bring it about that they are unwilling to imitate us in anything, because they are afraid lest they might be compelled to imitate us in everything.

The first thing which philosophy undertakes to give is fellow feeling with all men; in other words, sympathy and sociability. We part company with our promise if we are unlike other men. We must see to it that the means by which we wish to draw admiration be not absurd and odious. Our motto, as you know, is "Live according to Nature"; but it is quite contrary to nature to torture the body, to hate unlabored elegance, to be dirty on purpose, to eat food that is not only plain, but disgusting and forbidding.

Just as it is a sign of luxury to seek out dainties, so it is madness to avoid that which is customary and can be purchased at no great price. Philosophy calls for plain living, but not for penance; and we may perfectly well be plain and neat at the same time. This is the mean of which I approve; our life should observe a happy medium between the ways of a sage and the ways of the world at large; all men should admire it, but they should understand it also.

"Well then, shall we act like other men? Shall there be no distinction between ourselves and the world?" Yes, a very great one; let men find that we are unlike the common herd, if they look closely. If they visit us at home, they should admire us, rather than our household appointments. He is a great man who uses earthenware dishes as if they were silver; but he is equally great who uses silver as if it were earthenware. It is the sign of an unstable mind not to be able to endure riches.

But I wish to share with you to-day's profit also. I find in the writings of our Hecato that the limiting of desires helps also to cure fears: "Cease to hope," he says, "and you will cease to fear." "But how," you will reply, "can things so different go side by side?" In this way, my dear Lucilius: though they do seem at variance, yet they are really united. Just as the same chain fastens the prisoner and the soldier who guards him, so hope and fear, dissimilar as they are, keep step together; fear follows hope.

I am not surprised that they proceed in this way; each alike belongs to a mind that is in suspense, a mind that is fretted by looking forward to the future. But the chief cause of both these ills is that we do not adapt ourselves to the present but send our thoughts a long way ahead. And so, foresight, the noblest blessing of the human race, becomes perverted.

Beasts avoid the dangers which they see, and when they have escaped them are free from care; but we men torment ourselves over that which is to come as well as over that which is past. Many of our blessings bring bane to us; for memory recalls the tortures of fear, while foresight anticipates them. The present alone can make no man wretched. Farewell.

 

[Bam111]

took some time off today soon after this will be the thoughts and Reflections thank you for your patience.

 

[Bam111]

Thoughts/ Self Reflections:

"I commend you and rejoice in the fact that you are persistent in your studies, and that, putting all else aside, you make it each day your endeavor to become a better man. I do not merely exhort you to keep at it; I actually beg you to do so. I warn you, however, not to act after the fashion of those who desire to be conspicuous rather than to improve, by doing things which will rouse comment as regards your dress or general way of living."

Seneca greets his student as he always does with praise in his accomplishments, but he does say I don't just wish you to keep at it I beg you to. He then goes on to warn his student not to act after of those who seek attention or status and seek to dress wealthy or buy things of higher fashion.

"Repellent attire, unkempt hair, slovenly beard, open scorn of silver dishes, a couch on the bare earth, and any other perverted forms of self-display, are to be avoided. The mere name of philosophy, however quietly pursued, is an object of sufficient scorn; and what would happen if we should begin to separate ourselves from the customs of our fellow men? Inwardly, we ought to be different in all respects, but our exterior should conform to society."

"Do not wear too fine, nor yet too frowzy, a toga. One needs no silver plate, encrusted and embossed in solid gold; but we should not believe the lack of silver and gold to be proof of the simple life. Let us try to maintain a higher standard of life than that of the multitude, but not a contrary standard; otherwise, we shall frighten away and repel the very persons whom we are trying to improve. We also bring it about that they are unwilling to imitate us in anything, because they are afraid lest they might be compelled to imitate us in everything."

A more detailed way Seneca states to Lucilious maintain yourself keep up your hair, beard, attire ( keep yourself clean and proper don't be a slob) don't stray away from that which is common practice of humans. But don't seek things that set yourself apart from the average person (fancy clothes, material things) so what he is saying is maintain balance be like that of the common man like every day modern society. Why is this important? Because people are afraid of what they are not used to (the norm) and we are trying to help them, also because they fear they will imitate all the things of the person (Lucilious) is and does and the reason it is bad even though (imitation is the sincerest form of flattery) they thought is to dare to be original (be yourself the best form of who you can be.)