Oh this is great for a meal prayer!
And that gets me thinking about what might I like to compose for a meal prayer.
Thank you so much. Yes, I think these things need to be individualized because we will all feel it a bit differently.
And I really like your prayer/meditation for self-guidance. 
At my wife’s request, we started using my attempt at a Tetrapharmicon Prayer/Meditation as a kind of “saying grace” at dinner. I realized that my overburdening wordplay made it quite cumbersome. So I simplified and generalized (still guilty of stretching the wordplay a bit: aiming at rhyme as a mnemonic aid, even if the rhymes have an archaic feel; and quasi-meter – not quite tetrameter, but each eight-syllable line ends with an iamb).
Instead of an “amen” I appended the Spanish “¡Pura Vida! ¡Salud!” as a kind of exclamation of good cheer. My wife and I usually toast, especially before a meal, with “Salud!” – and “Pura Vida!” (Pure Life!) is a popular phrase in Costa Rica, where it is used for everything from “Hello” to a response to the question “How are you doing?” to a cheer (we first were made aware of by the Costa Rican soccer fans some years ago while watching the World Cup on TV, who cheered with it and displayed it on banners).
It’s not quite the Tetrapharmicon, except by implication. I also try to use it in the morning to start the day.
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An Epicurean Prayer Meditation
Unaffrighted by gods or fates,
a happy soul travail abates.
Easy fare makes bountiful fest,
and gratitude a Garden blest.
~ ~ ~
¡Pura Vida! ¡Salud!
An Epicurean society is political in the sense of caring for the well-being and health of their country. Its citizens would not be ignorant or secluded from the world around them, on the contrary, they would have knowledge of the various figures and events around them. Epicurus was well read on Plato and his contemporaries; he could not have rejected them and devised the system of the garden had he chosen to completely and utterly withdraw into isolation.
The same applies to civic government and culture. The only difference is that our activism is within the interest of the garden and the safeguarding of our pleasure, not partisan issues that ebb and flow with each week and month. I think focusing on the desires in the scope of a political society is a bit tunnel visioned. What matters more is the culture that surrounds an Epicurean, and whether their pursuance of pleasure is admonished, encouraged, or ignored. The doctrines concerning justice and no absolute pleasure are the remedy to this. That's the key to flexibility and ultimately the answer of politics within the philosophy.
Yes. I think this is spot on, and provides an Epicurean grounding for social activity and political participation. Thank you.
I just got the Kindle edition. It will take me awhile to read it all, I’m sure, with my piecemeal-patchwork, easily redirected brain.
I already like her style, using modern images/memes to relate to the ancients – e.g. Seneca comparing Epicurus to “a drag-queen at a festival.” (Probably there were drag queens back then, but comedy drag shows are certainly in the contemporary culture wars.)
The Silent Lamp
– A free rendering from a Greek poem by Philodemus
The loyal nightstand lamp keeps silent:
confidante of intimate affairs
we dare not speak of, even in the dark.
But intoxicate her wick with perfumed oil,
Philaenis, inflame the room with light –
and leave us alone behind locked door.
For Eros desires no living witness
other than herself, Xantho – as in our bed
we explore Aphrodite’s ecstatic lore.
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From Epigram 5.4 of The Greek Anthology cited above. In addition to that translation, I also consulted Nisbet’s translation from “Epigrams from the Greek Anthology: a new translation by Gideon Nesbit” (Oxford World Classics, 2020); here is his translation:
The silent lamp, complicit partner in
The things we mustn’t speak of carelessly:
Philaenis, make it drunk with drops of oil.
Then take your leave: for Love alone desires
No living witness; close the jointed door.
And you, dear Xantho—but the lover’s bed
Well knows what Aphrodite has in store.
Tetrapharmakos Meditation Prayer
Unaffrighted by carefree gods,
untroubled by unfeeling death –
humble pleasures proffer delight,
tranquility becalms travail.
~ ~ ~
By spirit of your Garden blest,
each today be bountiful fest.
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Another pass (stimulated by Don’s – but not a competition! 😊).
Cast in a rough [mixed] tetrameter. I chose “unaffrighted” rather than “unafraid” to avoid any Stoic connotations. “Bountiful fest”: following on “humble pleasures,” trying to convey the notion of “enough is a feast” (one of my wife’s favorite sayings).
But you've stimulated me back to the TetrapharmaBox! 
I like it. 
Truth be told, I never was much of a pray-er (except in the contemplative way that I mentioned above) even in my long Christian years. Quiet contemplation, with perhaps a mantra, suits me better.
Tetrapharmakos Prayer [a draft]
Unaffrighted by gods,
unworried by death,
with what is good easy-come
and travails tranquilly borne,
in your Garden we rest,
by simple pleasures blest.
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This is a first pass. I am trying for short-syllable lines with some rhythm. One might use it with an image of Epicurus for meditation. Again, a first pass – till tomorrow! 😊
LOL!!! I am too. If we get close, people can hopefully use the "template" to make their own more personal.
That's always been one of my reasons for advocating for the Tetrapharmakos
That is both simple and familiar to an Epicurean. The usual English translations, though, seem more like instructions or rubrics, rather than self-expressive prayer or meditative affirmations. And not everyone will find the Greek either resonant or easy to remember/recite. 
In the plain prayer of breathing –
life-giving pleasure of breath,
I [we] give thanks – and rest.
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For me, the best prayers are brief: easy to remember. And brevity poetry (like haiku) is deceptively hard.
This one could preface a period (perhaps just a few moments) of silent prayer/meditation, focusing on the pleasure of your breathing (an Epicurean spin on breathing meditation), returning to that as unwanted thoughts intrude.
The Trappist tradition of contemplative “centering prayer” uses a simple “sacred word” – not like a mantra, but simply to return to silent-mind prayer when thoughts arise. One would enunciate the word slowly. One could use an “Epicurean” word like hedone. Or pneuma, which can mean breath as well as spirit or soul. Or eudaimonia. (Just notions that came quickly.)
I’ll keep thinking …
Reminds of the time George R. R. Martin discovered the word 'leal' and used it in every 4th sentence...in a sequel. Pretty jarring!
Ha! I often catch myself re-using a word that I've become enamored of in successive poems -- so I try to be wary ... 
So just like a lot of words we have to parse "belief" and even "faith" to be sure exactly what we mean.
Somewhere I have an etymology book that indicates “believe” in English originally meant “to hold dear.” This seems to have been (e.g. in the KJV Bible) a valid (if perhaps poetic) rendering of the Greek pisteo.
Cognates of “believe” include lief, leave, furlough, love.
But the word came to mean “what one thinks” – rather than a confidence or trust – which is what I take “faith” (in a very mundane sense) to mean. Christians often tend to take both terms to mean what one is certain of, regardless of actual evidence (as in the phrase “I believe in”) – whereas I view “faith” more as an attitude of – decisional – confidence in the face of uncertainty; something how the sports psychologists use it.
For myself, I only use the word “believe” (or “belief” ) in the fairly mundane sense of: “it seems to me” or “it appears to be so” or “I think so” or “the evidence indicates that …”. Thus, it always something “checkable” empirically.
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Some years ago, I wrote a whimsy poem playing with the cognate words mentioned above:
Belief
(an etymological poem)
What is belief except to give leave
to what your own heart’s desire
would lief allow for you to follow,
and to hallow always with your love?
That is as much as I will believe—
so long as beauty is safely left,
her colorful tapestries, without
furlough, to weave. As for all the rest:
An it will harm none, do as ye lief
and may all be well—beyond belief.
I really think it is not a good poem – but it was fun to write.
I came across this Taoist quote on mortality:
“Immortality does not beget wisdom.
Only mortality begets maturity.”
– 365 Tao: Daily Meditations by Deng Ming-Dao
I scrolled through the Vatican sayings to find a few that seemed akin to the quote:
VS10. Remember that you are mortal, and have a limited time to live, and have devoted yourself to discussions on Nature for all time and eternity, and have seen “things that are now and are to come and have been."
VS14. We are born once and cannot be born twice, but for all time must be no more. But you, who are not master of tomorrow, postpone your happiness. Life is wasted in procrastination, and each one of us dies while occupied.
VS22. Unlimited time and limited time afford an equal amount of pleasure, if we measure the limits of that pleasure by reason.
VS78. The noble soul occupies itself with wisdom and friendship; of these, the one is a mortal good, the other immortal.
And this from the Letter to Menoceus:
“Become accustomed to the belief that death is nothing to us. For all good and evil consists in sensation, but death is deprivation of sensation. And therefore a right understanding that death is nothing to us makes the mortality of life enjoyable, not because it adds to it an infinite span of time, but because it takes away the craving for immortality.”
[Taoism is variable, with both naturalist schools (e.g. Lao Tzu and Chuang Tzu) and supernaturalist schools; the philosophical and the religious.]
Welcome to a safe place!
No worries! I seldom am able these days to read anything of length straight through, but go at things in a piecemeal and patchwork fashion (that sounds better than "fragmented" ) -- I haven't even finished DeWitt yet.
Thanks Joshua.
Some of what I post here is just an attempt to put what others have said (that strikes me at the moment) into my own words, both so I can see if I understand them rightly and to personalize the stuff for myself and my own use ...
Another long-winded (but non-obsessive! 
) "talking to myself out loud” as I sort through some of the posts here:
there is in fact no absolute standard of right and wrong as to how to define words
Which is something even the dictionarists grapple with; and their standard really is evolving conventional usage. Reminds me of a quote by Wittgenstein (in On Certainty, I think): “Don’t look for the meaning, look for the use.”
And whatever other standards there are, are contextual – as you point out; e.g. the word “utility” has a different meaning in economics (borrowed from the philosophical utilitarians) than in everyday discourse.
Folks like Aristotle and Plato (and others) seem to want to make a map that is a standard to judge the territory – whereas any map must be judged by the territory, not the other way round. Epicurus’ mapping (because if you’re a teacher or a therapist, you need to map) seems more designed to point to the territory (reality in all its existential and experiential variability) – a bit like the Zen parable about fingers pointing to the moon. And that certainly does not require the kind of “religious” faith that, say, Plato does. Whatever faith there is a testable faith, meant to be tested in everyday life in all its everydayness.
~ ~ ~
You mentioned “obsessing” earlier. I think that Epicurus wanted to free us from all obsessiveness – which is just another form of tarache. Even the task of unpacking and interpreting Epicurus’ maps is measured, in its goodness, by pleasure and enjoyment, as per VS27: “In the case of other occupations the fruit (of one's labors) comes upon completion of a task while (in the case) of philosophy pleasure is concurrent with knowledge because enjoyment does not come after learning but at the same time (with) learning.”
[One of the reasons I liked Frances Wrights book so much was that her portrait of Epicurus as anything but obsessive; in fact sometimes disarming others’ obsessiveness with humor, and always in an easygoing manner – but without surrender.]
