The old metaphor was good and evil.
The new metaphor is clarity and confusion.
True instruction is this:—to learn to wish that each thing should come to pass as it does. And how does it come to pass? As the Disposer has disposed it. Now He has disposed that there should be summer and winter, and plenty and dearth, and vice and virtue, and all such opposites, for the harmony of the whole.”
(--Excerpt From: Epictetus. “The Golden Sayings of Epictetus.” iBooks. )
Have this thought ever present with thee, when thou losest any outward thing, what thou gainest in its stead; and if this be the more precious, say not, I have suffered loss.”
(--Excerpt From: Epictetus. “The Golden Sayings of Epictetus.” iBooks. ) iBooks Store: https://itun.es/us/2f5Kx.l
OF LIVING RELIGIOUSLY IN A HERMITAGE.
Let those who wish to live religiously in hermitages, be three brothers or four at most. Let two of them be mothers and have two sons, or at least one. Let the two former lead the life of Martha and the other two the life of Mary Magdalene. 2
Let those who lead the life of Mary have one cloister 3 and each his own place, so that they may not live or sleep together. And let them always say Compline of the day toward sunset, 4 and let them be careful to keep silence and to say their Hours and to rise for Matins, and let them
seek first "the kingdom of God and His justice." 1 And let them say Prime and Tierce at the proper time, and, after the hour of Tierce, they may break silence and may speak and, when it is pleasing to them, they may go to their mothers and may ask an alms from them for the love of the Lord God, like little poor ones. 2 And after that, let them say Sext and Nones and Vespers at the appointed time.
And they must not allow any 3 person to enter into the cloister where they live, or let them eat there. Let those brothers who are mothers endeavor to keep apart from every person and, by the obedience of their custos, let them guard their sons from every person, so that no one may speak with them. And let these sons not speak with any person except with their mothers and with their custos, when it shall please him to visit them with the blessing of God. 4 But the sons must sometimes in turn assume the office of mothers, for a time, according as it may seem to them to dispose. Let them strive to observe all the above diligently and earnestly. 5
(--In the ancient collections of St. Francis’ writings found in the codices at Florence (Ognissanti), Foligno, Rome (St. Isidore's MS. 1/25 and the Vatican MS. 7650), as well as in copies of the compilation which begins Fac secundum exemplar, this Instruction is found at the end of the Admonitions.). http://www.sacred-texts.com/chr/wosf/wosf10.htmThen, toward considering a better relationship with this world, this cloister:
“Recent developments in philosophy of science and epistemology have led many philosophers to conclude that we cannot draw a sharp line between true and false theories. This is a problem as long as we claim that reality exists in the world, and illusions exists only in our heads. If there is a continuum between true and false theories, at what point should we claim that a theory loses its grip on the world, and collapses back into the head? The pragmatist answer to that question is: all theories and experiences emerge from the relationships that constitute the brain-body-world nexus. But some theories and experiences have an erratic and unpredictable relationship with the world, and thus relate to the world in an equivocal and confused manner. Because all of our theories are imperfect, and none is completely useless, we don’t have to posit subjective entities called illusions to explain why we make errors. We just have to say that some theories have better relationships with the world than others, and science and other forms of inquiry must help us find the best theories we can.”
(--Rockwell, W. Teed. Neither Brain nor Ghost: A Nondualist Alternative to the Mind-Brain Identity Theory. 2005. MIT Press. P. xvii-xviii.) http://www.epistemologyexpress.com/Cite_epist.htm