Decrease - more is less

In today’s consumer society, more and better is the norm. We expect constant improvement and we are conditioned that constant improvement is practically our birthright. And if better cell phones, better cars and better widgets are not forthcoming in the natural course of events, we are prepared to mortgage future earnings in order to have them now. If better performance, better jobs and better relationships are not forthcoming, we push harder to get them or else wonder what is wrong with us. But this is not the natural law, and we are part of Nature. Nature has cycles of birth and death, expansion and contraction, increase and decrease. And so do we - so should we. There is nothing to be ashamed of in this. In fact, facing and accepting this decrease sincerely instead of trying to ignore or deny it is the only way we can learn the lessons it brings us and move on naturally to the next stage.
This is explained so much better in that classic book, the I Ching. When I first read the commentary of the 41st hexagram ‘Decrease’, I had a profound ‘aha’ experience combined with something like relief. I hope you will find it equally revealing (from the Wilhelm/Baynes I Ching):

Decrease does not under all circumstances mean something bad. Increase and decrease come in their own time. What matters here is to understand the time and not to try to cover up poverty with empty pretense. If a time of scanty resources brings out an inner truth, one must not feel ashamed of simplicity. For simplicity is then the very thing needed to provide inner strength for further undertakings. Indeed, there need be no concern if the outward beauty of the civilization, even the elaboration of religious forms, should have to suffer because of simplicity. One must draw on the strength of the inner attitude to compensate for what is lacking in externals; then the power of content makes up for the simplicity of form. There is no need of presenting false appearances to God. Even with slender means, the sentiment of the heart can be expressed.

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Photo by Marco Michelini

The last great pagan philosopher

Marcus Aurelius was one of those rare and desirable things, the philosopher king. Well, philosopher emperor then. He was Roman emperor from 161-180 AD and it is said of him that he was one of those very few rulers whose sole aim was the welfare of his people. Whenever I read him, I am struck with the thought that I have neglected him. All I can say in my defence is that he is not a very congenial soul. He is apt to say things like ‘stop your whining, if its so bad then do something about it or die.’ But if he didn’t say things like that I suppose he would not be a stoic.
They call him the last great pagan philosopher. You will find in him no references to a Christian God or to life after death. But he might as well be talking about God when he speaks of the universe and universal nature. In my opinion, it is another face of the same mountain that all religions and philosophies are climbing.
Here is a diamond of truth from Marcus Aurelius that I carried in my agenda for many years (from 'The Mediations of Marcus Aurelius' translated by George Long):

If thou art pained by any external thing, it is not this thing that disturbs thee, but thy own judgement about it. And it is in thy power to wipe out this judgment now. But if anything in thy own disposition gives thee pain, who hinders thee from correcting thy opinion? And even if thou art pained because thou art not doing some particular thing which seems to thee to be right, why dost thou not rather act than complain? – But some insuperable obstacle is in the way? – Do not be grieved then, for the cause of its not being done depends not on thee. – But it is not worthwhile to live if this cannot be done. – Take thy departure then from life contentedly, just as he dies who is in full activity, and well pleased too with the things which are obstacles.

Photo by José A. Warletta

Noble behaviour

Here is the second text mentioned in my previous post ‘Modesty and kindliness’. There is a reference to the Talmud which gives us a clue to the possible source. For my women readers, I call upon your generosity in ‘swallowing the impure with the pure’ when you see yourselves mentioned in the same phrase as ‘arrogant people’. You will be somewhat soothed later when you read that a wise man spends above his means on honouring his wife and children (especially if he is not careful how he expresses himself!)

Noble behaviour

A wise man does not shout when he speaks, but chats with all people pleasantly. He meets everyone with a friendly greeting, so that all are kindly disposed towards him. He judges all men favourably, praising his fellow and never blaming him. He loves peace and pursues peace. If he feels that his words are helpful and heeded, he talks; otherwise, he keeps quiet.
A wise man does not attempt to pacify an angry person before the latter has calmed down and set his mind at ease. When his fellow is in disgrace, he looks away and does not show himself to him. He never misrepresents, neither overstating nor understating, except when peace is involved. In brief, he speaks only on subjects of learning and kindliness.
A wise man does not walk proudly, with head held high; nor does he step mincingly like women or arrogant people; nor does he run about in the street like a madman; nor does he stoop like a hunchback. The manner of a man’s walking shows whether he is wise and sensible, or foolish and ignorant.
A wise man should dress decently, and must not wear his clothes stained with grease and the like. He should not dress flashily to attract attention, nor shabbily to suffer disrespect. His garments should be modest, appropriate.
A wise man manages his affairs judiciously, eats and drinks and supports his family according to his means. The Talmud recommends that one should spend on food less than his means, on clothes up to his means, and on honouring his wife and children above his means.
Men of intelligence first acquire a livelihood, then a home, and then they marry. Fools, on the other hand, marry first, then they acquire a home if they can afford it, and at last they seek a trade or appeal to charity.A wise man is honest in all his transactions. When he says ‘no’ he means no, and when he says ‘yes’ he means yes. He does not encroach on another man’s occupation, and never mistreats anybody. In short, he prefers to be rather among the offended than among the offenders.