The Universe Is Indifferent But Predicatable

A Stoic Perspective

People tend to think there is intelligent motivation to the Universe, and whatever you want to call it, Karma, divine intervention, divine retribution, good and bad luck, most think there is some moral, cosmic force in play which dictates fate and consequences, intelligently. These intelligent and morality-based systems also tend to imply that struggle, hardship, and obstacles are placed upon us intelligently, for the purpose of improving us, in a kind of cosmic self-improvement challenge. All these systems share similar basic tenets.

External control: Each of these systems requires an outside force, beyond our control, to which we must submit.

Judgment-based: These systems are judgment-based, with rules of “right” and “wrong” to which we will be held accountable.

Intelligence: Rules and accountability imply intelligence.

Ego-based: These systems are based on the ego of the believer. The believer must believe they are important enough for the Universe to personally recognize them.

Blind-Faith: Each of these systems openly defy evidence-based reason in favor of trust without and despite proof.

Comfort: Each of these systems gives comfort to the believer, rooted in faith-based belief, which states, somehow justice will be meted out, and “everything happens for a reason.”

A Stoic (and scientific) examination of these traits, and the systems to which they belong, demonstrates they are needlessly complex. Further, we know whenever we have multiple models which explain the same phenomenon, if each explains the phenomenon equally well, the least complex model is most likely correct (or at least most efficient).

It is pointless to do with more what can be done with fewer.—Guilelmus de Ockham, Commentaria in Libros Sententiarum), Book I, Distinction 27, Question 2 (Occam’s Razor)

Upon Stoic examination of the six traits listed, we must immediately remove three which are superfluous, serve no purpose other than to support the other three, and are counter to Stoic thinking; ego, blind-faith, and comfort. The Stoics warn us repeatedly, we are not special, we do not hold a special place in the Universe, and ego is the road to ruin. Further, a Stoic would never accept anything on blind-faith. The acceptance of a thing without first subjecting that thing to reason, and testing its merits based on logic, is counter to Stoic thought. Thirdly, a Stoic never seeks comfort based in ignorance, nor based on the approval of outside forces.

If you are ever tempted to look for outside approval, realize that you have compromised your integrity. If you need a witness, be your own.—Epictetus, Discourses 1.14

What brings ruin on men is not the reality itself but their false notions of things.— Epictetus, Discourses 2.17

Do not accept a mere impression, but test it-wait, and give yourself a pause.— Epictetus, Discourses 2.18

Superstition is an ignorant fear of the gods.—Seneca, Natural Questions, 4.27

He who does not know what the world is, does not know where he is.— Marcus Aurelius, Meditations 8.52

Religion is regarded by the common people as true, by the wise as false, and by rulers as useful.—Seneca, attributed in pseudo-Seneca texts and paraphrased by Enlightenment thinkers

That leaves us with a Universe ostensibly based on external control by an outside actor or force, which also judges us from some intelligent and moral position (the first three traits). This simpler model still explains how most people perceive the Universe; actions seem to have consequences, things do not appear to be generally random, and seemingly, things happen for a reason. This is both simpler and sufficient; therefore, we can judge ego, blind-faith, and comfort are irrelevant to describing the workings of the Universe. However, while an intelligent, moral, and judgmental external force could explain how we perceive the Universe to operate, for the Stoic (and the scientist) the question becomes; can we build an even simpler model, which is as accurate (or more accurate), and is more aligned with reason and logic?

Stoicism teaches us the Universe is rational, and it is ordered, but not by design or intelligence, but rather by natural order. The Stoics term this logos; a rational, logical, ordering of the Universe, according to natural laws which exist not because they were intelligently designed, but because there is simply no other way for existence to exist. Existence itself is logical and rational. The Universe is “intelligent” in the sense it is ordered, logical, and predictable; however, it is neither an intelligence nor is it ordered by intelligence. In other words, logic and order are not the result of an outside intelligent actor upon the Universe, but are instead inherent properties of the Universe necessary for the Universe to exist in the first place. A Universe of random chaos cannot exist, so we simply live in the only plausible Universe.

Zeno, the founder of Stoicism, taught that the universe is a single, living, rational being, and that logos is its “soul”—the energy that animates all things. However, logos is not a god who intervenes, punishes, or rewards. It’s an impersonal, indifferent order and logic, and is simply nature as reasoned order.—Paraphrase of the reported writings of Zeno.

In closer examination of the three remaining qualities, we must keep the first quality, externality; the Universe is external to us, operates in its way, and we must submit to its laws. Of the second quality, intelligence, we can alter the notion of a complex, intelligent, morality-based actor, and replace it with logos; a simple rational, logical, natural ordering of the Universe. The Universe is not an intelligence, but it is intelligently rational and logical. Lastly, we simplify judgment and realize, judgment is no different from consequences, and consequences are simply based on the interactions of you within a rational, logical Universe. Marcus Aurelius encapsulates this idea well.

Whatever happens to you has been waiting to happen since the beginning of time. The twining strands of fate wove both together: your own existence and the things that happen to you.—Marcus Aurelius, Meditations 4.49

The preceding quote by Marcus Aurelius is often misinterpreted to mean specific events, such as getting cancer at 35 or winning the lottery, are pre-written into an intelligent planned Universe “from the beginning” and happen “for a reason.” This is an incorrect interpretation. The key to understanding this is the phrase, “…wove both together: your own existence and the things that happen to you.” The Universe is natural, follows natural laws with indifference, and it is the interaction of you and nature which dictates your “fate.” However, unlike fatalism, which says you are destined for one event or another by an intelligent actor, “fate” in the Stoic sense simply means the Universe and its laws (logos) are fixed (fate), while your actions and perceptions are up to you. Fate, then, is not a prison or track upon which you are locked, but rather it is a pattern which you write within the framework of the Universe. A pattern you are free to rewrite any time you choose. Your pattern is dictated by you, operating within nature; therefore, any consequences of your patterns are your doing.

The patterns we create result in our consequences. We like to think that a liar, a cheat, and a dishonest person will “get what’s coming to them.” Occasionally, they do suffer as a result of their unvirtuous life, but that is not because of Karma or an external, intelligent, morality-based actor; it is simply because of the patterns they have created in their life. If someone lives a pattern of dishonesty and unvirtuous behavior, logos dictates that the environment they created will be as dishonest and dangerous as they are. This person is not getting what they deserve, they are simply living in the pattern they created.

If it is not right, do not do it; if it is not true, do not say it.—Meditations 12.17

Waste no more time arguing about what a good man should be. Be one.—Meditations 10.16

Consider a person who makes a habit of walking down dark, dangerous alleys, and is one day attacked. It is certain that someone who dislikes that person will say, “Ha! Karma.” It is certain that someone else will say, “What a shame, they did not deserve that.” They cannot both be true, and in fact, both are incorrect. It is simpler and more in line with logos to say, “a pattern was created for which the Universe simply acted in accordance with natural laws.” Danger exists. If you make a habit of taunting danger, it will respond according to what nature requires of it.

Whose fault is it you got hit? You knew they were punching, why didn’t you block? Try blocking next time.—Master Joe Buzzanco

Most people cannot accept this simplicity because when we “didn’t deserve it,” when our patterns did not seemingly dictate misfortune, “there must be a reason.” Yes, there is a reason; the Universe is indifferent, and neither you nor your well-being matter to an indifferent Universe. The Universe will reflect our patterns, good and bad because this is logos, but it will not act on our behalf, good or bad, when we are subjected to random misfortune. That said, it’s also important to realize random misfortune is also subject to our patterns, and nothing is deserved or undeserved. The Universe does not operate on a “deserve” or “not deserve” basis. It operates on indifference and reflections of your patterns. If you get sick, ask yourself, “is it worse than it should be because I make a pattern of being unhealthy?” If you lose your job through no fault of your own, and then lose your house, ask yourself, “is it because I lost my job or is it because I failed to plan for misfortune?” When we look closely, many things we believe we “didn’t deserve,” they are still a result of our patterns. Stoicism teaches us that very little is not our fault or responsibility. Even in the face of random misfortune, we can always do better through more virtuous patterns.

Rehearse them in your mind: exile, torture, war, shipwreck. All the worst that can happen.—Seneca, Letters to Lucilius, Letter 91

Set aside now and then a number of days, during which you shall be content with the scantiest and cheapest fare, with coarse and rough dress, saying to yourself the while: ‘Is this the condition I feared?’—Seneca, Letters to Lucilius, Letter 18

Difficulties strengthen the mind, as labor does the body.— Seneca, Letters to Lucilius, Letter 78

The body should be treated more rigorously, that it may not be disobedient to the mind.—Seneca, Letters to Lucilius, Letter 15

The art of living is more like wrestling than dancing.—Marcus Aurelius, Meditations, 7.61

It is clear, we do not need an intelligent morality-based actor or force to explain the Universe. Logos is more than sufficient to explain patterns have consequences, good and bad. The reason most people have a difficult time understanding and accepting this simple model is that it seemingly lacks meaning and purpose. However, the Stoics give an answer to both meaning and purpose, and those answers are equally simple.

To understand Stoic meaning and purpose, we must first recognize the absurdity of thinking an intelligent moral Universe was designed just for us, just to supply us with meaning and purpose. This is ego of the highest form and counter to a virtuous life.

Imagine a puddle waking up one morning and thinking, “This is an interesting world I find myself in—an interesting hole I find myself in—fits me rather neatly, doesn't it? In fact, it fits me staggeringly well, it must have been made to have me in it!”—Douglas Adams

Once we let go of this egocentric absurdity, Stoic meaning and purpose become clear. The Stoic mind understands nothing happens for a purpose, apart from the purpose we give it. No meaning exists, aside from the meaning we assign to it. No external force can give purpose or meaning. Purpose and meaning is ours to freely choose. Purpose and reason come from within, not from without.

Some things are up to us and some are not up to us.—Epictetus, Enchiridion 1

You have power over your mind, not outside events. Realize this, and you will find strength.—Marcus Aurelius, Meditations 6.41

You have the power to strip away many superfluous troubles, for they exist entirely in your own judgment.—Marcus Aurelius, Meditations 4.3

If you are pained by external things, it is not they that disturb you, but your own judgment of them. And it is in your power to wipe out that judgment now.—Marcus Aurelius, Meditations 5.16

The Stoic accepts only self-directed purpose and self-defined meaning within the bounds of Stoic virtue and logos. The Stoic takes comfort in an indifferent Universe governed by logos, accepts that our patterns create our life, and that alone dictates the quality of our life. Virtuous patterns will result in a virtuous life. Greed, dishonesty, inflicting pain, and living counter to virtuous life will result in pain and suffering. If you are weak willed, and you neglect your health, your training, your education, your improvement, the Universe will reflect this back upon you through sickness, weakness, and failure. When that happens, no, you didn’t “deserve it,” but you did ask for it, and the Universe simply obliged you. This is not Karma nor an intelligent moral force at work, this is nothing more than your choices being reflected back to you in a rational, logical Universe.

Yes, everything does happen for a reason, and that reason is you.

I used to think it was awful that life was so unfair. Then I thought, “wouldn't it be much worse if life *were* fair, and all the terrible things that happen to us come because we actually deserve them?” So now I take great comfort in the general hostility and unfairness of the universe.—Marcus Cole, Babylon 5