Anchoring the Soul: Navigating Life’s Ultimate Question

"Neo unplugged" free AI image www.gemini.google.com

What happens after we die? This question has been long debated since the beginning of time. According to Plato (1952), in his Dialogues, one of the conversations that occurs between Socrates and his friends before his sentencing to drink poison, as they disputed the idea of the destination of a man's soul after death, the narrative is recommended to any reader for further insight into the topic of the afterlife for those who possess or have an affinity for philosophical thought.

The idea of investigating such a question becomes apparent in the response that Simmias gives to Socrates in understanding his position on the hereafter, which is a great point of reference for investigating any topic that one does not truly comprehend. The idea is as follows: as Plato (1952) suggests, the real beginning of understanding comes when we not only accept but also truly question assertions, beliefs, and ideas. In this space, we respectfully challenge and object to what is presented, engaging with ideas and beliefs more deeply. Maturity, then, is marked by our willingness to seek clarification and form our own opinions, ideas, and assertions—the true start of knowledge. It is clearly unbecoming for anyone to form opinions or make decisions without first investigating, analyzing, and seeing the reality for themselves, rather than simply accepting assumptions.

This pursuit should follow two main paths: being taught or discovering for oneself. If neither is possible, the next best course is to rely, as much as possible, on the most indisputable and unarguable sources of information, theories, or positions as ballast—keeping one's ship afloat on the journey of life. This steadiness remains until higher or divine insight is found to propel the vessel onward, helping it weather storms and move forward with greater assurance (p. 235). Maybe a better question is, knowing that all of us are going to die someday, how can I better prepare my soul for what lies ahead?

Reference:

Plato. (1952). Phaedo (B. Jowett, Trans.). In R. M. Hutchins (Ed.), The dialogues of Plato (Vol. 7, pp. 220–251). Encyclopedia Britannica.

Sailing Toward Clarity: Long Established Insights for a Confused Age

"resilience against the current" free AI image www.gemini.google.com

We ought not to pursue what merely tempts or entices us, but instead train our minds to resist the prevailing confusion of our era. As Plato (1952b) notes in his Seventh Letter, “his mind had fallen under the spell of the culture” (p. 805), describing the condition to which a political leader of his time had succumbed. Centuries ago, Plato recorded a hypothetical dialogue between his teacher, Socrates, and his brother, Glaucon, to convey uniquely Platonic ideas. In this work, Plato’s Republic, he identifies three types of men: those who desire wealth, those who strive for honor and praise, and those who seek truth and wisdom (Plato, 1952a, p. 421). Of these, those who pursue moral ideology and discernment represent the most virtuous path, aligning with classic teachings on codes of behavior and self-mastery according to J. VanderWeele (2024).

Each of us holds, to varying degrees, an imbalance among these three motivations in our personal, professional, or communal lives. Left unchecked, this imbalance can become unmanageable, leading to the destruction of a person—namely, the loss of one’s soul. Plato’s dialogue between Socrates and Glaucon, rich in mythological prose, uses the image of the Chimera—a creature with the body and head of a lion, a secondary head of a ram, and the tail of an adder—to illustrate this inner struggle (Plato, 1952b, p. 425). When one part of our nature dominates, the others are overpowered. We can recognize this duality within ourselves and know it to be true.

This dialogue serves as a lens through which we can examine the enduring challenges of personal influence. By exploring the tools of persuasion, instruction, impact, service, and mutual commitment as Platonic attributes toward a common goal, I aim to offer a unique contribution to the already abundant leadership literature—one rooted in a return to classical wisdom.

According to Erickson (2013), a theological scholar, most people grapple with a central question: What does it mean to be human? His research distills this question into several probing themes about our basic needs and motivations. Are we, at our core, like robots—mere instruments built to perform tasks, our value tied only to what we produce? Or, as creatures at the top of the food chain, are we simply manipulated by rewards and punishments? Do Freudian drives for carnal satisfaction define us? Are material possessions the true motivators behind our daily toil for shelter, food, and clothing? Are we nothing more than cosmic dust—electrons and protons destined for a brief, laborious existence before fading into despair? Or does the pursuit of knowledge, power, and intellectual achievement give our lives meaning? Finally, could it be that the essence of humanity is found in community—the relationships that shape and sustain us? By the end of this essay, I invite the reader to seriously consider that cooperative relationships are as vital to life as oxygen itself.

These motifs are not just abstract questions—they demand our attention in a world saturated with technological distraction. As mentioned, it is easy to get entranced by the culture of our times. By reframing scholars' inquiries, we find ourselves at the very heart of human existence. As Erickson (2013) notes, people are fundamentally preoccupied with themselves and their place in the world. While much can be written, argued, and debated about what motivates an individual, each of these themes occupies a genuine place in the human experience. To wrestle with them fully, we must also allow space for the possibility of a higher power at work in all of humanity.

Soul growth, or spiritual formation, has always sought to address the root of our struggles: selfishness, self-centeredness, narcissism, and our preoccupation with meeting our own needs and desires. Each of us harbors a basic instinct to be significant—to earn prestige, to stand in the spotlight, to appear put together as we stake our claim in society. We strive for shelter, clothing, and food. Yet, when we understand that we are created for a purpose beyond simply securing these things for ourselves—when we consider what God desires to do for us—we begin to grasp how little we truly know about Him. The more we seek understanding, the more aware we become of our own lack of wisdom. We may possess some knowledge, perhaps even advanced degrees, but our wisdom is often lacking, clouded by the pollution of worldly thinking. Let’s borrow an insight from human anatomy and physiology and, for a moment, shift gears to explore the kidney's function—connecting it to the idea of mental pollution caused by worldly thinking.

The kidneys, among their essential functions, regulate fluid balance and blood pressure, filter metabolic waste products, and maintain blood pH (George & Neilson, 2018). Acting like oil filters in a car’s engine, they keep our system clean. When kidneys are damaged—whether from developmental problems, uncontrolled high blood pressure, poorly managed diabetes, or exposure to toxins—their filtering fails. This leads to symptoms ranging from fatigue and weakness to shortness of breath and fluid-retention-related swelling of the legs (Suneja et al., 2020).

When kidney dysfunction becomes chronic, people with chronic kidney disease (CKD) often need dialysis—an external filtration process—to remove built-up waste (Bargman & Skorecki, 2018). Dialysis is life-saving and typically requires three sessions per week, each lasting 4 hours. For some, a kidney transplant is the only long-term solution. Without these interventions, CKD is ultimately fatal.

Now, imagine our minds are like kidneys. If we honestly examine our thoughts and patterns, could there be lingering debris from past hurts or from worldly influences? Has cynicism or pessimism crept in, crowding out spiritual reflection and soul care? If so, perhaps our minds can suffer a kind of chronic thinking disease—and maybe, metaphorically, we need a sort of brain dialysis to clear away the buildup of unhelpful thoughts and emotions.

Scripture encourages us to look beyond our own needs and consider the well-being of others (The Holy Bible, New International Version, 1999, Philippians 2:4). This calls us to a higher purpose—and to spiritual practices that cleanse our thinking, much like kidneys cleanse our blood. While we do not have the option of brain dialysis or a mental transplant, we can still embrace what humanity has long known: sharing life in community helps us endure, grow, and truly flourish.

Building on this, if we do not recoil from the teachings of classical insight and philosophy, if we remain courageous and content to be lifelong learners, like a whitebelt in the dojo of life in the pursuit of spiritual practices, if we, as persistent disciples, follow and practice the teachings of Jesus, and if we remain steadfast and pay attention like a captain of a seafaring vessel, avoiding being carried off by the waves and swells of popular culture, we move closer to a rich and fulfilling spiritual life.

To recapitulate what Plato (1952b) regarded as most important for governing a state—principles equally applicable to our homes, workplaces, and communities, or whereever we come in relation to our fellows—he reminds us: “there will be no cessation of evils for the sons of men” (p. 801), unless we strive for and pursue with earnestness the most noble things, for ourselves and for those around us.

References:

Bargman, J. M., & Skorecki, K. L. (2018). Chronic kidney disease. In J. Larry Jameson & Anthony S. Fauci & Dennis L. Kasper & Stephen L. Hauser & Dan L. Longo & Joseph Loscalzo (20th Eds., Vol. 2), Harrison's principles of internal medicine (pp. 2111-2121). McGraw-Hill Education.

J. VanderWeele, T. (2024). A Theology of Health: Wholeness and Human Flourishing. University of Notre Dame Press. https://doi.org/10.1353/book.129052

Erickson, M. J. (2013). Christian theology (3rd ed.). Baker.

George Jr., A. L., & Neilson, E. G. (2018). Cellular and molecular biology of the kidney. In J. Larry Jameson & Anthony S. Fauci & Dennis L. Kasper & Stephen L. Hauser & Dan L. Longo & Joseph Loscalzo (20th Eds., Vol. 2), Harrison's principles of internal medicine (pp. 2089-2099). McGraw-Hill Education.

Plato. (1952a). Book IX of The Republic (B. Jowett, Trans.). In R. M. Hutchins (Ed.), The Great Books of the Western World (Vol. 7, pp. 416–427). Encyclopedia Britannica.

Plato. (1952b). The Seventh Letter (J. Harward, Trans.). In R. M. Hutchins (Ed.), The Great Books of the Western World (Vol. 7, pp. 800–814). Encyclopedia Britannica.

Suneja, M., Szot, J. F., LeBlond, R. F., & Brown, D. D. (2020). DeGowin's diagnostic examination (11th ed.). McGraw Hill.

The Holy Bible: New International Version. (1999). Cornerstone Bible Publishers. (original work published 1973)

Building Resilience: Lessons From History, the Marines, and Everyday Life

"modern training/ancient philosophy"free AI image www.gemini.google.

Cardiovascular disease remains the leading cause of death worldwide. Despite targeted efforts to promote healthy behaviors, expand access to medicine and nutritious food, and eliminate smoking, progress in improving cardiovascular health has fallen short—especially for underserved communities who need support the most (The Lancet, 2025).

While the challenge may seem insurmountable at a global scale, meaningful change starts with individual choices. Each of us can help reduce the burden of cardiovascular disease by taking steps to optimize our own health. As we age, staying active and dedicating energy to preserving functional fitness requires effort, patience, and perseverance. Yet it is through these personal commitments that we lay the foundation for broader public health improvements. This connection between individual resilience and collective health has deep historical roots, as seen in Plutarch's writings.

According to Plutarch (1952), in his description of Fabius, “surrounded by many enemies, he saw the wisdom of inuring his body to warlike exercises” (p. 141). These warlike exercises represent preparation for external threats, much like those faced in the first and second centuries when nations brandished sword and shield to conquer others for resources. As a Marine, I am intimately familiar with such practices—hand-to-hand combat, boxing, wrestling, running, obstacle-course maneuvering, and, of course, lethal marksmanship—all designed to build a body resilient to enemy threats. This connection is no surprise; however, it is arguably clear that one of the threats to our own health and wellness may be attributed to the lack of attention to our physical health, whereas imminent threats may not be as apparent as in the 1st and 2nd centuries; today's threats may be inconspicuous, like inactivity.

Although the methods have evolved—marksmanship training, for example, is not as ingrained as it was three decades ago—the core principle of inuring my body remains central in my life. I approach resilience with a twofold strategy: physically, through vigorous activities like running and weightlifting; and mentally, through focused, intentional reading to manage internal stress. This mindset also supports the behavioral modifications recommended for adults to reduce cardiovascular risk—most notably, increasing physical activity.

Workplace stress is a real threat; unmanaged, it becomes a physiologically burdensome response to daily challenges. There is no vaccine to boost our immunity to its health effects. Yet, a hallmark of good leadership is effective stress management. Plutarch (1952) also recounts how Cicero, a Roman of historical importance who devoted his life to the study of philosophy, argued that to be considered healthy meant being able to endure strain, toil, and burdens (p. 707). With perseverance and practice, this skill can pay dividends. As Miller and Keller (2026) note, when stress becomes unmanageable, it can rob individuals of focus, impair decision-making, and contribute to malaise and decrepitude.

Choose activities that match your strengths and interests.

Growing up, I was no stranger to physical labor—mowing the grass, edging the lawn, raking leaves, and sweeping up dust and debris. I also spent time working on the Gulf Coast, unloading shrimp boats and working at bait camps. These experiences were full of sweat, hard work, and perseverance, shaping my appreciation for effort and resilience. As I’ve grown older, my high school and military experiences deepened my affinity for the weight room and running, turning physical training into a labor of love. What activities do you enjoy that pay dividends in health?

Be a positive role model for others.

Setting the example has been a guiding principle for me since my time in the Marines; in fact, it’s something we deeply identify with. One of the fourteen leadership traits is "bearing"—maintaining an appearance and demeanor that aligns with one’s role to influence others. In essence: practice what you preach (Training and Education Command, n.d.).

Make self-improvement a daily habit.

Progress, not perfection, is the ideal to strive for. The Marines instilled in me the importance of seeking improvement in one’s abilities—an expectation not only for those in formal leadership roles, but for anyone in a position to influence others (Training and Education Command, n.d.).

While being strong and fit is vital for facing enemy threats—a principle central to our military—a deeper look at the reasons for training both body and mind is worthwhile. I believe this focus can be broken down into three key approaches, as mentioned. A reminder: first, find an activity you genuinely enjoy or feel drawn to, and strive to improve at it. Second, aim to set a positive example for others. Finally, make a daily commitment to self-improvement. Done consistently, one should be able to answer the question: What habits can you adopt to improve your personal health, resilience, and strength?

References:

Miller, J., & Keller, D. (2026). Six Ways Leaders Harness Stress. Harvard Business Review, 104(4), 100–111.

Plutarch. (1952). The lives of noble Grecians and Romans (R. M. Hutchins & M. J. Adler, Eds.). In R. M. Hutchins (Ed.), The Great Books of the Western World (Vol. 14, pp. 1–897). Encyclopedia Britannica.

The Lancet. (2025). From innovation to impact in cardiovascular disease. The Lancet, 405(10494), 2023. https://doi.org/10.1016/s0140-6736(25)01182-1

Training and Education Command. (n.d.). Principles of Marine Corps leadership. https://www.tecom.marines.mil/Portals/120/Docs/Student%20Materials/CREST%20Manual/RP0103.pdf

Rooted in Wisdom: Ancient Lessons for Modern Life

"smartphone roots" free AI image www.gemini.google.com

It is widely known that during the second and third centuries, ancient Mediterranean societies—such as Athens in Greece and Rome in Italy—were renowned for their historical significance and intellectual achievements. These civilizations were shaped by polytheistic belief systems, with many gods forming the foundation of their faith and daily life. However, as Christianity began to spread throughout the region, it marked a pivotal cultural and spiritual transformation. The emergence of a monotheistic faith challenged long-standing traditions and introduced new values and perspectives. This shift underscores the enduring human inclination to seek meaning and guidance through belief in a higher power, a belief that has remained a cornerstone of productive societies throughout history.

Parallels from great governmental leaders who expressed belief in the gods can still inform our understanding of organizational leadership today. One does not need to hold political office to influence the citizens of a province, district, or community; rather, a crucial element of leadership—one I will argue for—is possessing faith in a power greater than oneself.

For this, we can draw from the biographies of Plutarch, who chronicled figures of national importance in the early centuries of the known Roman world. Fabius, also known as Ovicula—a Latin term meaning "lamb"—was notably recognized for his mild temper, stable disposition, and long-suffering in learning. From a young age, he demonstrated signs of prudent leadership, resolute diplomacy, and courage during his consulships. According to Plutarch (1952), Fabius encouraged the people, “exhorted them not to fear the enemy, but by extraordinary honor to propitiate the gods” (p. 142).

Aligning our actions with the example set by early historical figures requires genuine effort and commitment. Serving faithfully and helping others is often challenging, demanding perseverance and selflessness. Remaining loyal and obedient to one's faith is an ongoing process that tests our dedication and persistent resolve. If we aim to be good stewards of the resources and personnel entrusted to us, with sincerity at the forefront, our faith is the locomotive behind that drive. Through diligent effort to transform our attitudes, we open our minds to be shaped by stories of those like Fabius.

In today’s world, social media presents both psychological and professional challenges, often amplifying feelings of jealousy and greed. To counteract these negative influences, we must remain vigilant in removing pride and envy from our hearts, recognizing that they can easily arise from misguided ambition or comparison. Despite these struggles, positive qualities like faithfulness, self-control, and goodwill can also take root and flourish within us.

By reflecting on the examples of ancient leaders, we can discern which virtues to adopt and how to put them into practice for the benefit of others. We are called to steadfastly pursue good not only within our communities but also in our workplaces and everyday interactions. Opportunities to serve, encourage, and build others up are present in every area of life. Like diligent farmers, we must continually cultivate our minds and character. We are thankful for the biographies Plutarch documented, which have resurrected mentoring moments for the present. We anticipate a harvest that will enrich both ourselves and those around us.

Reference:

Plutarch. (1952). The lives of noble Grecians and Romans (R. M. Hutchins & M. J. Adler, Eds.). In R. M. Hutchins (Ed.), The Great Books of the Western World (Vol. 14, pp. 1–897). Encyclopedia Britannica.

Ancient Wisdom for Modern Leaders

 

"bloodhound search" free AI image www.gemini.google.com

If I had a hundred lifetimes, I would try to read all the books ever written. While this is an overwhelmingly impossible task, there are certainly books that demand to be read. In my experience, the real challenge is staying focused: I am easily distracted by bibliographies, which send me on a bloodhound search for more reading and knowledge. Many astute readers will identify with this experience—especially in literature and academic journal articles—where it is all too easy to get lost on a bibliographic off-road journey.

As a leader in my organization, I seek out mentoring through books, articles, and other published literature to help me as I help others. A few years ago, I was able to purchase, at a bargain, a 1952 set of books—Great Books of the Western World—which turned out to be a modest investment that has paid great dividends in my development as a leader, or circumspecta ductio. In the absence of a formal liberal education, these volumes have helped to fill the gaps in my learning. Plutarch, with his historical accounts of Greek and Roman statesmen and military figures, and his portrayals of governmental stewardship, has offered me insight into my own actions, behaviors, and attitudes. Reading the classics has enriched me beyond measure, stretched my thinking and contemplative life, and reaffirmed, time and again, my innate constitution. It is comforting to know that others have gone before me and traveled the same journeys. Pericles, in particular, has recently been a source of guidance and perseverance for me, especially on days when I lack enthusiasm for the work.

At a young age, I remember admiring people I wanted to emulate and trying to model myself after them. I have written about how Rocky inspired me as a youth, as did the US Marines I looked up to during my uniform years, various coaches, and a select few nurse preceptors who guided me as I cut my teeth in critical care. Yet those breathless, ancient influencers of old should not be abandoned, and their stories should not be left for dust on the shelf—their lives continue to provide new strength through the lessons of history and their distinctive ways of living. As Plutarch reminds the reader, “we find in the acts of virtue, which also produce in the minds of mere readers about them an emulation and eagerness that may lead them on to imitation” (Plutarch, 1952, p. 121). For that matter, a summary of Pericles and his attributes worth imitating will be the bulk of the following lines.

He made himself of service to his country and his people, and surrounded himself with a great mentor, Anaxagoras—nicknamed Nous for mind and intellect. Keeping his thought life above mediocrity and always pursuing purposeful living allowed him to remain calm, serene, and unshaken in public meetings and while speaking. In military service, he conducted himself fearlessly and dauntlessly. His disposition did not favor friendship with only the rich and few, but with the marginalized and many. He aimed for high ideals in his statesmanship, not only in the presence of others but also when out of the public eye, aspiring to be above reproach—not only to have hands clean of accusation, but also a conscience free from blame.

He took great pains to keep his integrity unstained and devoted energy, money, and resources to relieve the suffering of the poor. Mentoring others and sharing his knowledge of economic governance were also hallmarks of his leadership. He would not engage in fights with other nations if they were too hazardous or unproductive, nor did he envy the honors most generals craved. Never seeking to imitate them, he always put the safety of his nation first. Not easily influenced by public opinion, nor backing down from his own internal guide, he maintained his course of action and was not easily swayed. He was not ambitiously hungry for foreign lands but focused on improving his own country with the resources it already possessed. Yet he was not immune to thinking highly of himself and his successes—a hint of pride and arrogance crept in. Although others tried to discredit him, suggesting that age and illness would erode his inner virtues, he maintained his character and integrity. He endured ridicule for some failures and for occasionally giving in to envy or passions of the heart, but he remained true to himself. When setbacks and mishaps came, he kept his mind steady, his spirit high, and remained untroubled (Plutarch, 1952, pp. 121-140).

Reference:

Plutarch. (1952). The lives of noble Grecians and Romans (R. M. Hutchins & M. J. Adler, Eds.). In R. M. Hutchins (Ed.), The Great Books of the Western World (Vol. 14, pp. 1–897). Encyclopedia Britannica.