Podcasts about as epictetus

As a sort of "Re-Boot" for The Leftover Pieces; Suicide Loss Conversations podcast after taking the last 6 weeks of 2024 "off" I am choosing to 'start over' this way .... please listen weekly to Down the Rabbit Hole episodes dropped at the start of each week and / or listen daily to these readings from The Daily Stoic-- nuggets as I call them -- of wisdom passed along from Ryan Holiday. Stephen Hanselman and the ancient Greek Philosophers such as Marcus Aurelius, Epictetus and Seneca. I hope you will do both. I hope you will consider journaling along with me. I hope it provides some inspiration, even motivation to keep going, to how we do what we do, to why we do what we do in moving forward 'after'...I hope it is a tool that you (like me) might find useful in your life after loss by suicide. The following is an excerpt directly from the book -- they are not my words and are placed here as a sample to help you journal. The full book must be purchased to follow along all yearTODAYS READING January 1 - CONTROL & CHOICEGet your own copy of The Daily Stoic by Ryan Holiday & Stephen Hanselman**“The chief task in life is simply this: to identify and separate matters so that I can say clearly to myself which are externals not under my control, and which have to do with the choices I actually control. Where then do I look for good and evil? Not to uncontrollable externals, but within myself to the choices that are my own . . .” —EPICTETUS, DISCOURSES, 2.5.4–5"The single most important practice in Stoic philosophy is differentiating between what we can change and what we can't. What we have influence over and what we do not. A flight is delayed because of weather—no amount of yelling at an airline representative will end a storm. No amount of wishing will make you taller or shorter or born in a different country. No matter how hard you try, you can't make someone like you. And on top of that, time spent hurling yourself at these immovable objects is time not spent on the things we can change. The recovery community practices something called the Serenity Prayer: “God, grant me the serenity to accept the things I cannot change, the courage to change the things I can, and the wisdom to know the difference.” Addicts cannot change the abuse suffered in childhood. They cannot undo the choices they have made or the hurt they have caused. But they can change the future—through the power they have in the present moment. As Epictetus said, they can control the choices they make right now. The same is true for us today. If we can focus on making clear what parts of our day are within our control and what parts are not, we will not only be happier, we will have a distinct advantage over other people who fail to realize they are fighting an unwinnable battle." - from the authors**I hope you are considering journaling along with us! in January __________________________________________________________________________Go to my WEBSITE "The Leftover Pieces; Rebuilding You" is support central.PS....The FIRST SESSION of the Legacy Writing Project in 2024 has finished & the last one is under way...GET ON THE LIST NOW for the SINGLE DATE start for 2025For a way to leave a Legacy of your child - GO HEREIf you, or someone you know, is struggling ww suicidal thoughts, reach out:CALL 988   OR, you can also TEXT the word "HOME" to 741Support the show

As Epictetus said, “the philosopher's classroom is like a hospital,” so, too, can Stoic philosophy help improve the halls of medicine and the people who practice there. This was the premise of a talk that Ryan gave to a group of doctors and surgeons in February 2023, during which he applied ancient philosophy to what they do so selflessly day-in and day-out.✉️ Sign up for the Daily Stoic email: https://dailystoic.com/dailyemail

In this episode, I'll share the story of how one of my clients turned a seemingly negative obstacle into over $10,000 in revenue he didn't even realize existed! Most people allow obstacles to define them. This client applied "the obstacle is the way" in real time to generate a massive result! As Epictetus once said "To me all omens are lucky, if I will. For whichever of these things happens, it is in my control to derive advantage from it."

In This Episode, We Get Tactical About: - What is in your power and what is not - How your actions and reactions are what define you - How to live with courage and make the best of the hand you're dealt    Resources + Links:   Connect with Kristofor on Instagram | @team_healey   How can Kristofor help you become the first responder for your family? Become an Indispensable Man   Shoot us a message on Instagram with your biggest takeaway @team_healey Show Notes: On our Friday Debrief we recap the week, talk about the lessons learned and head into the weekend with a tactical advantage.   This week we learned about the courage it takes to overcome tragedy and make the best of what is within our control.  We talked about courage in our actions and courage in our reactions.     Remember: We cannot control what happens to us.  But we can control how we react to what happens to us. As Epictetus said, “Make the best of what is in your power and take the rest as it happens.”    Until Monday…out of role. 

Note: I recorded this awhile ago. With everything happening in Ukraine, this information is more important than ever.  ***Where do these emotions come from? What are emotions? How can we cultivate healthy emotions that improve our own wellbeing, and thereby our positive impact on the world? That's what I want to talk about today.  Here's a little taste...  Most people think emotions run their lives, but, in her popular Ted Talk, Dr. Lisa Feldman Barrett, says that, “Emotions are not what we think they are...They are not hardwired brain reactions that are uncontrollable...emotions are guesses...Your brain is predicting. It's using past experience based on similar situations to try to make meaning.”When you're confronted with a situation, your mind and body will try to make sense of it by reading your body's automatic physical response, and running through past thoughts/feelings. This happens instantly and automatically to give you an initial understanding of the situation. The Stoics called this initial impression phantasia. They believed that your emotions are a result of value judgements you're making about what's happening, and it seems that they were right. As Epictetus said, “It's not things that upset us but our judgments about things.” Visit sarahmikutel.com for full show notes.  Enjoy the episode!❤️  Hello! I'm your host, Sarah Mikutel. But the real question is, who are you? Where are you now and where do you want to be? Can I help you get there? Visit sarahmikutel.com to learn how we can work together to help you achieve more peace, happiness, and positive transformation in your life. Book your Enneagram typing session by going to sarahmikutel.com/typingsessionLike the show? If so, I have a ‘good deed for the day' assignment for you

For a lot of people, the holiday season is wonderful. But just because it's the most wonderful time of the year doesn't make it easy. There are distant relatives in town, traveling to see loved ones, and more this Christmas and New Years. It can be hard to deal with, especially with COVID going on still. But no matter what's going on, you have the power to choose how you respond. As Epictetus says: The chief task in life is simply this: to identify and separate matters so that I can say clearly to myself which are externals not under my control, and which have to do with the choices I actually control. Where then do I look for good and evil? Not to uncontrollable externals, but within myself to the choices that are my own… In other words, you control how you respond and only how you respond. Merry Christmas and a happy new year! Every Monday and Wednesday, I publish a bite-sized episode on fulfillment, living by design, working hard, career growth, and mental models. These episodes are less than 10 minutes so you can fit them in your daily routine, and they come from some of the wisest, most accomplished people throughout history. Subscribe to the show today wherever you get your podcasts. For more Bite-Sized Philosophy content, subscribe to the show wherever you get your podcasts, follow me on Twitter or subscribe to my email list for a fun story delivered right to your inbox every single Friday! Text me! 323-609-5262 --- Support this podcast: https://anchor.fm/joel-sigrist/support

Where do these emotions come from? What are emotions? How can we cultivate healthy emotions that improve our own wellbeing, and thereby our positive impact on the world? That's what I want to talk about today.Here's a little taste...Most people think emotions run their lives, but, in her popular Ted Talk, Dr. Lisa Feldman Barrett, says that, “Emotions are not what we think they are...They are not hardwired brain reactions that are uncontrollable...emotions are guesses...Your brain is predicting. It's using past experience based on similar situations to try to make meaning.”When you're confronted with a situation, your mind and body will try to make sense of it by reading your body's automatic physical response, and running through past thoughts/feelings. This happens instantly and automatically to give you an initial understanding of the situation. The Stoics called this initial impression phantasia. They believed that your emotions are a result of value judgements you're making about what's happening, and it seems that they were right. As Epictetus said, “It's not things that upset us but our judgments about things.”Visit sarahmikutel.com for full show notes.Enjoy the episode!P.S. You'll hear me talking about a traveling arts festival that stirred my emotions. If you'd like to contribute to The Walk or related charities go here

Text LEARNERS to 44222 for more... Full show notes at www.LearningLeader.com Twitter/IG: @RyanHawk12    https://twitter.com/RyanHawk12 Ryan Holiday is the best-selling author of more than 10 books including The Obstacle Is The Way, Ego Is The Enemy, and most recently, Courage Is Calling. He's sold millions of copies and his work impacts leaders all over the world. Notes: A philosophy of offense. General James Mattis was once asked by a tv reporter, “what keeps you up at night?” And he said, “I keep people up at night.” Captured his philosophy of offense (a bias for action… People who make it happen) Preparation makes you brave. —- the Army life handbook that was handed out to millions of soldiers in the Second World War. All about preparation. As Epictetus says the goal when we experience adversity is to be able to say, “this is what I've trained for, for this is my discipline.” Never question another man's courage. “It's very easy to judge. It's very hard to know.” Waste not a second questioning another man's courage. Put that scrutiny solely on your own. Be strong and of good courage. We hear in the book of Joshua. William Faulkner said  “be scared. You can't help that. But don't be afraid.” You can't spend all day in deliberation — the story of a Spartan king who was marching across Greece. As he entered each new country, he sent envoys to ask whether he should be prepared to treat them as friends or enemies. Most of the nations decided quickly and chose friendship. But one king wanted to think about his options. So he thought and thought and thought until it was chosen for him. “Let him consider it then,” the frustrated Spartan General said as he fixed his jaw. “Which we March on.” Even if you choose not to decide, you still have made a choice. You are voting to let them decide. The power of poise — in the year 175, Marcus Aurelius was betrayed by his general Avidius Cassius in an attempted coup. He could have been scared. He could have been furious. He could have exploded. But this would not happen. He said, “the nearer a man is to a calm mind, the closer he is to strength.” Ernest Shackleton — Arctic expedition got stuck in the ice. His motto —fortitudine vincimus — By endurance we conquer The courage to care — General Mattis said “cynicism is cowardice, it takes courage to care.” Only the brave believe, especially when everyone else is full of doubt. the story of Theodore Roosevelt the biographer Herman Hagedorn wrote “is the story of a small boy who read about great men and decided he wanted to be like them.” Ryan shared a personal story about his experience working for American Apparel and his relationship with founder/CEO, Dov Charney. He was asked to do something immoral and he declined... But, he didn't stop Dov from doing it. "It doesn't age well to just be scared in the moment. All that's left is what you didn't do." When you earn some power or develop a platform, how will you use it? When Lyndon Johnson became President, he said, "What the hell is the presidency for if not to do big things?" Consistency -- How does Ryan produce so much work (publishing lots of books) on a consistent basis? You have to show up every day. Tackle the smallest component part of the project for that day. Do what's in front of you. Why does Ryan work out every day? "I like to think, 'who's in charge?' I'm in charge." Excellence = All leaders are readers Curiosity is a must Desire for knowledge Self-discipline An element of service - it's not just about you How does Ryan define success? Autonomy. "The power of my own life, who I spend time with, and what I'm doing. I don't want to be a slave to the system."

ARTICLE LINK: CLICK HERE PATREON: CLICK HERE COACHING: CLICK HERE WEBSITE: CLICK HERE YOUTUBE: CLICK HERE FACEBOOK: CLICK HERE INSTAGRAM: CLICK HERE LINKEDIN: CLICK HERE TWITTER: CLICK HERE REDDIT: CLICK HERE SHOW SCRIPT:  It's now clear that we're living in uncertain and unprecedented times. With the coronavirus stretching it's reach around the world it's becoming clearer with every new headline that the world we live in is undergoing a shift that will shape generations to come.  The great Stoic philosopher Epictetus once remarked that “Circumstances don't make the man, they only reveal him to himself.” In this same way it would be correct to say that global challenge reveals humanity to itself. The kind of global unrest seen at this time is of the sort that breaks down paradigms and reveals to us what's real and what's fake, what matters and what doesn't, what's worth pursuing and what we can leave aside. We're living in a time where millions of people will be out of work soon if they aren't already, governments are debating spending trillions of dollars to keep the economies of the world flowing, and collectively we are being forced into a position where we all need to ask ourselves how we should act in this specific situation and also how we should act moving forward into the rest of this decade which, I assure you, will hold a great deal more challenges than what we've seen so far in just the first three months. Ultimately what we're seeing now is a global shift in consciousness far greater than any of us have seen in our lifetimes, and I think that possibly the most important question to ask at the moment is this: what's been missing, and therefore what must be rediscovered?  For those who are philosophically inclined, these questions aren't simply stored away for that rainy day or for that global pandemic. Rather, these questions are a part of everyday life. In fact, the Stoic philosopher Seneca once suggested that the budding student of philosophy should do for his mind what the soldier does for his body in times of peace, and that is to rehearse the very horror he hopes to be prepared for, to learn what makes him healthy and what makes him ill, and to exercise those things within his control so that when tragedy strikes he can confidently say, “I knew”. See, the serious student of philosophy may not be surprised by times like these, but rather he might be glad to find that his training has paid off. And this isn't to say that he wouldn't experience hardship or difficulties. He may have his fair share of troubles to deal with, but what he wouldn't say is that he didn't know. This knowledge brings strength.  One particular exercise that the student of philosophy might engage in is that of experiencing the world from an outsider's perspective, so that instead of being a mere player in the game, or being played by the game (whichever side you take on the free will debate), he can stand back and watch the game from afar with the hope that he might come back having learned some of the rules, because as Seneca also said, “if you don't know which port you are sailing to, no wind is favourable.”  In a way, we're all outsiders looking in and interpreting what we see, and we know this because there are as many different ways of conceptualising the world as there are people to conceptualise it, but maybe as an exercise in exploring your ability to reframe your perception you could imagine yourself watching from a different angle. Just for a moment, imagine you're watching a kind of nature documentary about the most intelligent animals on this planet - humans. Watch from a safe distance and view the scenes of this wonderful tribal animal wandering the earth, creating settlements, towns, and eventually cities. Watch as they develop new ideas, new technologies, and new ways of adapting to the ever changing landscape of their ecosystem. They develop science, philosophy, mathematics, languages, music, art, culture, political systems, economic systems, businesses, organisations, social networks, and numerous devices designed to make life supposedly easier for themselves. When you look at humanity like this it can be absolutely exhilarating, and if you view the human race not over years but over centuries or even millennia, you might conclude that what we've managed to achieve over this time is absolutely and undoubtedly breathtaking.  If, while you're watching this documentary of humanity, you are studious enough to look for patterns, which might be best described in this case as “rules of the game”, then you might notice that humanity as a whole has one fatal flaw, as any magnificent entity or hero must have. Our flaw is that despite our seemingly infinite potential, our relentless forward progress, and our unwavering commitment to the expansion of our knowledge, we are still bound by the powerful laws of nature that brought us into being and that will eventually wear us down so that we may be repurposed and recycled back into the cosmos from which we came. Our own vulnerability can seem at times to be disheartening, but from an outsider's perspective looking in this vulnerability is not only uncomfortably real, but it's undeniably built into the game of life for the benefit of the whole. It's a rule that governs us. A rule that tends to pop up from time to time so that it can remind us of its presence whenever we would seem to have forgotten it, kind of like an unlucky card drawn at a time when we're at a peak in our performance. And in those times when we have forgotten it, the times when our ego has led us to believe that we're unstoppable, the documentary of humanity shows us for what we really are - a herd of wildebeest galloping away from a lion in the grass. Real threat, real herd-driven panic, and a stark reminder that this patch of grass that we inhabit is not as safe as our imagination led us to believe.  We, as the herd of humanity, have seen a lion in the grass. We've spotted our vulnerability. People are confused, threatened, and uncertain of what the future holds. This makes them scared, and rightly so. But always remember that no good documentary would show a scene like this without both sides putting up a good fight. See, the herd as a whole may be in a fit of panic, but there's always a few wildebeest with the courage to turn and face the lion. These outliers know the rules of the game, and they therefore know that if enough of the herd could awaken from their panic and turn to face the threat then together they would be stronger than they would be if they remained in their own little worlds of self-interested survival instincts. And this is why it's necessary that we're vulnerable. In times when we seem to think that we write the rules, things tend to happen that remind us of the fact that the rules have already been written. And when these things happen, there are two kinds of people. There are those who knew the rules and those who didn't. And remember that I'm not talking about political rules, economic rules, or social rules. These rules change all the time. I'm talking about human rules, natural rules, the kind that never change. The kind that the Stoic philosopher Zeno once suggested that we should align ourselves with. The ones that theologians have studied for thousands of years. The ones that philosophers and seekers have been learning since the human species could see, speak and understand.  But what if you're looking at the world crashing down around you and you feel that you fall into the category of those who didn't know the rules? What if you're quickly descending into anxiety and the panic of the herd? Well, a wise man once said that when you're watching a movie and things are descending into chaos, keep your eyes on the hero. Watch the person who faces the villain head on. This is your ideal. This is the “get out of jail free” card that allows us to move beyond our moment of suffering and start the game over with a fresh understanding of what is essential in this game of life. And if you think about it, this is an incredible loophole in the game. We're vulnerable beyond measure as individuals, but when more people look to the heroes in times of need then as individuals we can all aim higher together, become stronger together, and transcend the suffering of life together as a community and as one human race.  So in these uncertain times, look to the heroes and the people who seem to know the rules. Look to the doctors and nurses who bravely show up day and night to help those who are more vulnerable than most. Look to the aged care workers who show love and care for the very people who paved the way before us and who are all too often forgotten. Look to the people of Italy who are transcending their own suffering by playing music from the balconies and uniting with one another through the power of culture. Look to the calm, rational, and thoughtful voices in our society who are simply controlling what they can control. And look to the people who calmly act as leaders, ushering the herd into a new understanding and a new way of being. These people are not always the loudest, and they're not always the ones shouting panic from the rooftops, but when you understand the rules of the game then you find that these are the people who help the team, the herd, the logos, to win.  Focus on them, emulate them and aim higher. Don't pay attention to those who are still trapped in the paradigm of dividers and conquerors. Don't give any time to those who cannot see that we're all in this together and that the action of the one affects the journey of the many. Focus on those who unite, help, give, share, love, and strive. These are the people who understand the rules.  And finally, if you can't find anyone like this, then look to the people throughout history who transcended their own suffering and in doing so lifted many others out of theirs. Look to people like Marcus Aurelius, the Roman emperor who understood that he was a human first and emperor second. He wrote; “No one can implicate me in ugliness. Nor can I feel angry at my relative, or hate him. We were born to work together like feet, hands and eyes, like the two rows of teeth, upper and lower. To obstruct each other is unnatural. To feel anger at someone, to turn your back on him: these are obstructions.” Find inspiration in people like Lao Tsu who shared one of the most mysterious and exquisite guides to life in the Tao Te Ching. He wrote; “Those who are good I treat as good. Those who are not good I treat as good. In doing so I gain in goodness. Those who are of good faith I have faith in. Those who are lacking in good faith I also have faith in. In doing so I gain in good faith.”  Turn to the words of Seneca who deconstructed our conception of the value of time by writing that “life is like a play: it's not the length, but the excellence of the acting that matters.” Return to the words of Jesus, who said “As I have loved you, so you must love one another.” Or be inspired by the wise teachings of Muhammad who wrote that “four things support the world: the learning of the wise, the justice of the great, the prayers of the good, and the valor of the brave.” And finally, turn to even more modern thinkers who are calmly deciphering the rules of life. I turn to people like Sharon Lebell, who recently wrote about these uncertain times and offered her interpretation of the Stoic idea of “alignment with Nature.” She said; “I take living in accordance with nature as an injunction to remember and return to wonder, to which we always have access. To reduce panic, get outside in nature itself. Nature abides, regenerates, and flourishes despite plagues, cancer, war, or Covid 19. And it irrepressibly conjures “senseless” beauty, order, symmetry, and grace. All of these things are enduring and true. They are just as, if not more, real and important than the panic that has overtaken so many. Remember, panic is more contagious and more virulent than any physical virus.” As you turn to these dedicated philosophical explorers I know that a sense of calm will follow, if only for the fact that you're not alone. These questions of what it means to be a human have perplexed human beings ever since we became self-aware, and we will likely remain perplexed, but that doesn't mean that we can't find clues along the way. Why else would we find truths in so many places? As Seneca once said, “Truth lies open for all; it has not yet been monopolized. And there is plenty of it left even for posterity to discover.” So I ask you this. If nature is what creates us, and culture is what shapes us, then won't it surely be philosophy that will guide us from here? Philosophy is the teacher that tends to have our back when nature and culture are correcting themselves. It's the guide that helps us to see when we're working against ourselves. It's the guide that only ever gives, and never asks anything in return. It is simply wonder, exploration, and the ultimate question of what it is that we're all doing here. As Epictetus put it, “we become philosophers to discover what is really true and what is merely the accidental result of flawed reasoning, recklessly acquired erroneous judgements, well-intentioned but misguided teachings of parents and teachers, and unexamined acculturation. To ease our souls' suffering, we engage in disciplined introspection in which we conduct thought experiments to strengthen our ability to distinguish between wholesome and lazy, hurtful beliefs and habits.”  So during these difficult times, dedicate yourself to philosophy. And I don't only mean to read the books. Even Marcus Aurelius once remarked to himself that he should throw away the books so that he could stop being distracted. No, when I suggest that we should dedicate ourselves to philosophy I mean that we should once again return to attention, to wonder, to consideration, and to now. Pay attention to what's really important to you, under the surface. Dig a little deeper and ask the right questions. What's important to you? What matters? What doesn't matter? How much of your life have you spent in meaningless quarrels? How much of your time do you spend chasing outcomes that ultimately make no tangible difference to you or the people you love? If you could do anything you wanted for the rest of your life, what would you do? How much of your life are you willing to spend in existential hell before you wake up and set your aim at learning the rules? And what makes you think that you couldn't or shouldn't be the hero who leads your family, your friends, or your community through these times of unprecedented anxiety? Dedicate yourself to the most important questions of life and move to a place of mental fortitude, calm, strength and reasonable caution. Like I've said before, the 20s is going to be no place for weak minds. Now more than ever we're in need of reasonable voices to help more people through the sludge of modern life. Help your fellow citizens by allowing this unsavoury plate that fate has dealt us to shape you into your most powerful and aware self. In this way you'll truly be living for yourself while simultaneously living for the entirety of the human race. 

If you’ve ever been stuck in Los Angeles traffic at night, you know it’s miserable. But if you’ve ever seen a helicopter shot of Los Angeles at night, you’ve seen how this same miserable experience can suddenly be made to seem beautiful and serene. We call one a traffic jam, the other a light show.The chaos of international politics can strike us with fear—wars break out, property is destroyed, and people are killed. Yet if you zoom out just slightly, all those terrifying CNN updates seem to blur together into an almost coordinated dance of nations lurching towards a balance of power. We call one journalism, the other history.Same thing, different perspective. Life is like that. We can look at it one way and be scared or angry or worried. We can look at it another and find an exciting challenge. We can choose to look at something as an obstacle or an opportunity. We can see chaos if we look up close, or order if we look from afar. Which is the right lens? What perspective does the Stoic bring to each experience? That’s a trick question. The Stoics alternate between lenses, choosing to see things in the way that allows them to move forward, to reduce anxiety, to find humility, or even humor. As Epictetus said, each situation has two handles—one that will bear weight and one that won’t. We have to choose carefully and properly. The world is dyed by our thoughts, colored by the glasses we decide to wear. So that’s what you have to think about today and always. How are you going to look at things? Which perspective will you choose? Will you choose to be miserable or awed? Terrified or reassured? It’s up to you. It’s up to us.

You know sometimes you hear a quote or an aphorism and you think, That’s it. That’s me. That’s my philosophy for life. Well it turns out that is a pretty common and timeless thing. At the very least, we know it goes back to the time of George Washington. Washington’s favorite play was the play Cato, about the Roman Senator and Stoic philosopher by Joseph Addison. This play, which was written in 1712, was hugely famous in its time, and, with some irony, it might be called the “Hamilton” of the day. It was so familiar to the people in the late 18th century that it could be quoted without attribution and everyone knew exactly where the line came from. And Washington in particular liked to quote one line that must have spoken to him the way those quotes speak to us now—where you just know that nothing will capture what you think and feel about life better than that. “Free,” he said in a letter to a friend after the Revolution about his return to private life, “from the bustle of a camp and the intrigues of court, I shall view the busy world ‘in the calm light of mild philosophy,’ and with that serenity of mind, which the Soldier in his pursuit of glory, and the Statesman of fame have not time to enjoy.” In fact, in the book The Political Philosophy of George Washington, the author Jeffry H. Morrison notes that in a single two week period in 1797, Washington quoted that same line in three different letters. And later, in Washington’s greatest but probably least known moment, when he talked down the mutinous troops who were plotting to overthrow the U.S government at Newburgh, he quoted the same line again, as he urged them away from acting on their anger and frustration. In the calm lights of mild philosophy. That’s Stoicism. That’s using Reason to temper our impulses and our emotions. As Epictetus said, it’s about putting our impressions up to the test. It’s what Marcus Aurelius talked about when he said that our life is what our thoughts make it. That what we choose to see determines how we will feel. We must follow this advice today and every day. It served Cato well and Washington even better. All that we see must be illuminated by the calm lights of mild philosophy. So we can see what it really is. So we don’t do anything we regret. So we can enjoy this wonderful gift of life we possess, whatever our station.

Epictetus could not have summed up Stoicism better than when he said: “It’s not things that upset us, but our judgement about things.” What he meant was that the world is neither positive or negative, it is simply objectively indifferent. A hurricane is a hurricane. Striking gold is simply discovering metal in the ground. It’s our opinions of those events which decide that one is horrible and the other is a blessing.Of course, Epictetus was not saying there is no such thing as “good” or “bad,” at least as far as morality is concerned. While morality is a judgment, it’s an acceptable one when we apply it to actions that are within our control (that is, our own behavior). The trouble is that we can’t seem to keep these judgments contained to that area of influence. We make up categories and then try to organize the world into them...and are often miserable when fate doesn’t get the memo. Death, of course, is the ultimate example. It’s neither good nor bad. It simply is. Each of us is going to die. That’s a fact. It’s not really a positive or a negative fact, particularly since it carries with it the end of our ability to have an opinion about it. Yet that doesn’t seem to stop us from worrying about it, from spending a lot of time trying to decide what it means and whether we like it or not. How miserable this makes people! How many awful and stupid things they do to prevent it, from betraying their friends to missing out on enjoying life in misguided attempts to prolong their existence. As Epictetus said, “Death...is nothing terrible, but the terrible thing is the opinion that death is terrible.”Hopefully you can chew on this a bit today. Death is not bad. It’s simply a fact. Indeed, everything is simply a fact. We’d be happier and more present if we could accept this. If we could stop fooling ourselves into thinking our opinions change anything (except to make stuff worse, most of the time). No judgment. No need to label or categorize. Just take life as it comes.

Really what the Stoics were trying to do is pare down what they had to worry about. That’s why Epictetus said our first job was just to determine what was in our control and what isn’t—because that eliminates an enormous chunk of concern from our concern. Suddenly, we don’t need to think as much about the past or the future. We don’t have to care what people think about us. We don’t need to compare ourselves to anything and anyone.When Rousseau said that man is born free but lives in chains, he knew that most of those chains are self-imposed. But if we can study this philosophy, if we can hold our impressions up to the light and look at them—Does this matter? Is this up to me? Will getting angry or scared make this any better?—we can break free from those shackles.The payoff of this paring down of concerns is freedom. As Epictetus says, the fruit of the philosopher’s work is peace, courage, and above all, liberty. That’s why we’re doing this. So that we can reap the rewards inherent in wisdom.Wisdom—even a tiny bit—is perspective and priorities. And with that is freedom.

Laura Ingalls Wilder had a hard scrabble existence. From the Kansas prairies to the backwoods of Florida, she and her family eked out a life from some of the most unforgiving environments on the planet. That’s what being a pioneer was really like. It wasn’t glamorous, it was hard.Yet, what comes through in her work is the joy and happiness and beauty she managed to see despite all that hardship. “There is good in everything,” she later wrote, “if only we look for it.”That’s what many of the best Stoic exercises are about—looking for the good. Or at least realizing that we have some choice in seeing things one way or the other. As Epictetus said, ultimately it’s not things that upset us, it’s our judgment and opinions about things that do. So, conversely, we choose not only to not be upset, but to be happy, to be grateful, to see life as an adventure that we can make the most of. The task before you today is to look for that good, in anything and everything that you do. Because it’s there. If Laura Ingalls Wilder could find it in a one room cabin, amidst tragedy and terror and pain and pestilence, then you can find it at the office, in traffic and in the confines of modern life. We all can.

As Epictetus wrote, “Who then is invincible? The one who cannot be upset by anything outside their reasoned choice.“ If you let your mindset be impacted by events and people outside of your control, you are not truly free. In addition, if you fail to realize that your life -- where you live, where you work, what you do -- is your choice, you will not be truly free.

Epictetus’s most powerful line is about how it’s not things that upset us, but what we think about things that does all the damage. What he really meant is that our sense of what an obstacle or a disadvantage or a trial is—our subjective understanding—is more powerful than the objective reality. For instance, if you tell yourself that you were failed by your teachers and that’s why you’re not as smart as other people, for the rest of your life you’re going to have trouble learning and understanding things. It may be true that your teachers were less than adequate, but this story you’ve chosen to tell yourself is the true failure (and you can see how a person who tells themselves a different story about the same facts—’I attended underperforming schools but my hunger for learning allowed me to rise above it’ or ‘My street smarts make up for what I lack in education’—will do much better in life). As Epictetus said: “Sickness is an impediment to the body but not to the will unless the will wants to be impeded. Lameness is an impediment to the leg, but not to will. If you tell yourself this every time, you will find the impediment is to something else but not to yourself.” And let’s not forget, he was saying this as a person whose leg was crippled (from his time as a slave no less)! He refused to see a physical impairment as something that changed who he was as a person. He refused to tell himself that depressingly myopic narrative, that he was somehow inherently broken or deprived as a result of this injury. Instead, you can see in his teachings that, over and over again, he chose to tell himself a bigger, better story: That he had learned how powerful he really was, that no person could stop or harm him, even if they tried. That’s the narrative we want for ourselves. Yes, we have problems, but we are not the problem. We have flaws but we are not flawed. We might do something dumb but that doesn’t mean we are dumb. We decide what things mean. We decide what is actually an obstacle and what isn’t. We have the power.

So we’ve begun to get serious about our training, both physical and philosophical. Before, we never read, and now we do. Before, we were lazy and slothful, and now we’re regularly going to the gym. Before, we would eat everything we felt like eating—too much of it usually—and now we’ve got a diet and we’re sticking to it. This is great. We’ve conquered that vice. Now there is a new danger. That this virtue becomes a new vice—the vice of pride, of superiority, of obnoxious self-satisfaction. You know the type...because, well, they won’t let you not know how great they’re doing, how they can’t believe they used to eat that, what a rush it was to finish that marathon, or just how transformative all these mind-blowing books have been. Ugh.Apparently, these folks existed two thousand years ago, too. As Epictetus warned his students:“When you have accustomed your body to a frugal regime, don’t put on airs about it, and if you only drink water, don’t broadcast the fact all the time. And if you ever want to go in for endurance training, do it for yourself and not for the world to see.” This is good, timeless advice. Progress is wonderful. Self-improvement is a worthy endeavor. But that’s sort of the point. It should be done for its own sake—not for the congratulations or the recognition. Are you really running that marathon for the medal? Don’t let your progress become pride. Otherwise you have just traded one set of vices for a new one. And the worse part is that because of your new healthy lifestyle, the rest of us risk having to endure it for your many remaining years.

The Path to Freedom vs the Path to Slavery As I noted in the last episode, the focus of this podcast series exploring the Encheiridion will be Epictetus’ concept of freedom, which is not the same as the commonly held concept of freedom as a human right or political entitlement. Epictetus designed his Stoic training program to free us from the judgments, desires, and impulses that enslave us psychologically. This program works even if we are bound in real physical chains, constrained by prison bars, or living under tyrannical rule that denies us that commonly held conception of freedom. Therefore, as we proceed through the Encheiridion, we must set aside the idea of freedom as it relates to our physical autonomy and political liberty. That is not what Epictetus is talking about. For him, enslavement does not entail chains or bars. Instead, the slave is the person bound by their passions and false beliefs. Freedom, therefore, is emancipation from those psychological bonds, and Stoic training is the path toward that true form of freedom.[1] This opening chapter of the Encheiridion presents us with two paths: the path of slavery and the path of freedom. Most people choose the path of slavery and remain bound by their desires for things and events not within their control—not up to us. They desire and seek things powerless to produce true well-being, servile to external circumstances, and impeded by the actions of others. As a result, they are frustrated, psychologically pained, have a troubled mind, and blame external circumstances (God) and other people for their unhappiness. Fortunately, Epictetus provides us with an alternative path—the Stoic path toward true freedom. This path teaches us to break the bonds of those externals and to desire and seek only those things that are in our complete control and thus are naturally free from external circumstances, unimpeded by others, and unconstrained by Nature. Epictetus makes an astounding promise to those who follow the Stoic path toward that true form of freedom. He says: No one will ever put pressure on you, no one will impede you, you will not reproach anyone, you will not blame anyone, you will not do a single thing reluctantly, no one will harm you, you will have no enemy, because nothing harmful will happen to you. (Ench 1) When we read that promise, it naturally inclines us to ask: Who wouldn’t want that? Who wouldn’t want that life of ultimate freedom? Almost everyone will nod in agreement and say they want that life of psychological well-being. However, most people will not follow the Stoic path toward true freedom because it requires significant effort and entails a commitment to the transformation of our thoughts and behaviors. That commitment deters most people. Sadly, most people choose to remain enslaved by their passions and false beliefs. They lack the motivation needed to achieve these “great things” the Stoic path promises. Those who do find the motivation to embark on a philosophical way of life do so for a variety of reasons. Whatever the motive, those who embark on the Stoic path are seeking something they do not currently have, and that is psychological well-being. They may have been seeking happiness in externals such as wealth, health, reputation, etc., and now realize those things only provide the illusion of well-being. This brings us to the point of departure for the Stoic path—the choice to desire and seek only what is up to usand treat everything else as indifferent to our true well-being. As Epictetus makes perfectly clear, the list of things completely within our control—up to us—is quite short: That list includes “our faculties of judgment, *motivation, *desire, and *aversion—in short, everything that is our own doing.” The alternative list—not up to us—includes “our body and property, our reputations, and our official positions—in short, everything that is not our own doing.” William Irvine, who popularized the phrase “dichotomy of contr...

Prepare for Death to Discover Freedom What is most important? Having your soul on your lips.  This makes you free not according to the law of the Quirites, but according to the law of nature. A free person is one who escapes enslavement to himself, which is constant, unavoidable, oppressing by day and by night equally, without break, without respite. Enslavement to oneself is the most severe enslavement, but it is easy to shake it off if you stop expecting a lot from yourself, if you stop making money for yourself, if you set before your eyes both your nature and your age, even if it is very young, and say to yourself, “Why am I going crazy? Why am I panting? Why am I sweating? Why am I working the land, or the forum?  I don’t need much, and not for long.” (Natural Questions III, praef. 16-17) This week-long meditation with Seneca on the topic of what is important in life ends at the most appropriate place—the contemplation of and preparation for our death. Seneca opens this final passage with the recommendation that we have our soul on our lips. In other words, we must be prepared to die. Why? Because doing so makes us free according to the law of nature. The Stoics did not measure freedom by one’s ability to move freely from place to place, city to city, or country to country. Instead, true freedom is the absence of enslaving desires and crippling fears that consume our life. We are afraid of not getting what we want: a large house, great job, good reputation, wonderful soul mate, retirement account, good health, etc. Likewise, we fear getting that which we do not want: homelessness, poverty, shame, loneliness, sickness, and death. As a result, we spend our time driving ourselves to madness and working ourselves to death for things we believe will make us happy. As Epictetus frequently reminds us, we are slaves to externals. All the while, we neglect to ask “What is most important?” As Seneca notes, It’s not that we have a short time to live, but that we waste much of it. Life is long enough, and it’s been given to us in generous measure for accomplishing the greatest things, if the whole of it is well invested. But when life is squandered through soft and careless living, and when it’s spent on no worthwhile pursuit, death finally presses and we realize that the life which we didn’t notice passing has passed away. (On the Shortness of Life 1.3). The Stoic practice of Memento Mori—the contemplation of death—is more than a preparation for our inevitable end. That is the obvious goal of this ancient, widespread practice. The less obvious, but equally important, goal of this practice is the development of true freedom, which is preparation for life. Pierre Hadot writes, In the apprenticeship of death, the Stoic discovers the apprenticeship of freedom.[1] Freedom for the Stoic is the inner freedom that allows us to contemplate and live in agreement with Nature regardless of life’s circumstances. As Hadot notes, For the Stoic Epictetus, the meaning of our existence resides in this contemplation: we have been placed on earth in order to contemplate divine creation, and we must not die before we have witnessed its marvels and lived in harmony with nature.[2] We moderns, especially we westerners, have been trained from childhood to move at a faster and faster pace, so we achieve greater and greater goals, and accumulate more and more possessions. We only half-jokingly repeat the 1980s bumper-sticker slogan, “He who dies with the most toys wins.” Stoicism is not a mind hack to be used to overcome external obstacles along the path to fame and fortune. Instead, the Stoic path trains us to overcome the obstacles within our mind that stand between our present state and an excellent character, which is capable of experiencing true well-being. The Stoic path leads toward freedom. We moderns, especially we westerners, have been trained from childhood to move at a faster and faster pace,

Love of Fate (Amor Fati) What is most important? Being able to endure adversity with a glad mind, to experience whatever happens as though you wanted it to happen to you. For you ought to have wanted it to, if you had known that everything happens according to god’s decree. Crying, complaining, and moaning are rebellion. (Seneca, Natural Questions III, praef. 12) From the perspective provided by the cosmic viewpoint (Day 2), we can learn to love what happens in our lives. The Stoics propose that we should love all events, even those that appear tragic from our human perspective. Why? Because to do otherwise is “rebellion” according to Seneca. It is an act of rebellion against the cosmos because we are claiming more power than we truly have. If we act virtuously with the intent to have result “A” happen but “B” happens instead, “crying, complaining, and moaning” about it indicates we think we have more power than we actually have. As Epictetus repeatedly teaches, it is a psychologically damaging mistake to assume we have the power necessary to bring about the end we seek. Our intention to act is “up to us” but our ability to complete the act and the result are beyond our control. This is the primary lesson of the dichotomy of control. The truth is that neither “A” nor “B” are completely “up to us.” Only our thoughts and intentions toward “A” and ‘B’ are “up to us.” Therefore, when a Stoic intends result “A” and engages in actions to bring that about, they must do so with a “reserve clause” that acknowledges fate may not cooperate. Obviously, love of fate and the cosmic viewpoint are interdependent. Together, they allow us to aim at an appropriate goal “A” and intend to bring about that goal with the attitude that we will accept and love outcome “B” if that is what happens. That is love of fate. Keep in mind that loving “B” does not preclude appropriate actions to bring about “A” a second, third, fourth, or thousandth time. There might be a reason it took numerous attempts at “A” to bring it about. Likewise, “A” may never happen. Marcus Aurelius accepted and loved fate because he trusted the cosmos was providentially ordered. He wrote: Providence permeates the works of the gods; and the works of fortune are not dissociated from nature, but intertwined and interwoven by all that is ordered by providence. Everything flows from there; but necessity is implicated too, and the benefit of the whole universe of which you are a part. (Meditations 2.3) In Meditations 12.24, Marcus tells us how to act in accordance with fate: Always act with a “definite aim” in accordance with Justice. Remember that “whatever happens to you from outside is due either to chance or to providence.” In other words, the result is “not up to us.” We “should neither blame chance nor bring accusations against providence.” Interestingly, this attitude toward fate does not result in a fatalistic pessimism among the Stoics. The popular caricature of the stoic as someone who grins and bears the slings and arrows of outrageous fortune is an unfortunate mischaracterization. Seneca pointed out the difference between the grin and bear it attitude of “grudging obedience” and “willing obedience” to providence: No matter which is true, Lucilius, or even if they all are, we must still practice philosophy. Perhaps the inexorable law of fate constrains us; perhaps God, the universal arbiter, governs all events; perhaps it is chance that drives human affairs, and disrupts them: all the same, it is philosophy that must preserve us. Philosophy will urge us to give willing obedience to God, and but a grudging obedience to fortune. It will teach you to follow God; to cope with chance. (Seneca, Letters 16.5) Grudging obedience to fate is a philosophical attitude; however, it is not the Stoic attitude. Marcus Aurelius provides a beautiful expression of the Stoic attitude that comes from willing obedience to a providential cosmos,

The Cosmic Viewpoint What is most important? Raising your mind above the threats and promises of fortune, thinking that nothing is worth hoping for. For what have you to desire? Whenever you sink back from engagement with the divine to the human level, your sight will go dim, just like the eyes of those who return from bright sunlight to dense shadow. (Natural Questions III, praef. 11) The cosmic viewpoint is a central theme of Stoicism, and Seneca’s Natural Questions highlights that theme. In it, Seneca “impels his reader to look upward, to transcend ordinary life at ground level, to reach for cosmic consciousness.”[1] I covered the cosmic viewpoint in episode 5 on prosoche. Nevertheless, the cosmic viewpoint is a critically important topic in Stoic practice; it cannot be repeated too often. The cosmic viewpoint is often referred to as the “view from above.” This is the cosmic viewpoint, and it entails more than seeing the insignificance of life as if from afar. The cosmic viewpoint is more about attitude than altitude. Imagining that we are zooming away from the Earth may help distance us from the triviality of some troublesome events. However, that form of a “view from above” does not necessarily bring about the attitudinal change Stoicism prescribes. The ultimate goal of Stoic practice is not to distance ourselves from troublesome events or become indifferent to them. The goal is to learn to love those events as if we wished for them. Why? Because they are the events of Nature that have a purpose of their own, and, as Stoics, our aim is to live in agreement with that cosmic Nature. To do so requires more than a change in altitude; it requires a significant change in attitude. Stoic practice obliges us to develop an attitude of gratitude toward all events, even those we might otherwise consider troublesome, or tragic. As Epictetus taught: From everything that happens in the universe it is easy to praise providence, if one has within him two things: the faculty of taking a comprehensive view of the things that happen to each person and a sense of gratitude. (Discourses 1.6.1) Pierre Hadot considers the cosmic viewpoint the beginning of Stoic practice. He writes, Putting theory into practice begins with an exercise that consists in recognizing oneself as a part of the Whole, elevating oneself to cosmic consciousness, or immersing oneself within the totality of the cosmos. While meditating on Stoic physics, we are able to see all things within the perspective of universal Reason. To achieve this, we must practice the imaginative exercise which consists in seeing all human things from above.[2] When confronted with something which might appear unsettling or disturbing, we must take a step back and try to envision the situation from the perspective of the whole cosmos. It is reasonable to assume if we had all of the information about an event we would see things differently. To take on the perspective of the whole we must shed our personal desires, the desires of our immediate family and loved ones, and those of our local community or nation. That is a difficult thing to do; however, this paradigm shift is an essential part of Stoic practice. From the cosmic viewpoint, we can begin to see and love all events as parts of the Whole. Marcus Aurelius describes this exercise: Watch the stars in their courses as though you were accompanying them on their way, and reflect perpetually on how the elements are constantly changing from one to another; for the thought of these things purifies us from the defilement of our earthly existence. A fine reflection from Plato. One who would converse about human beings should look on all things earthly as though from some point far above, upon herds, armies, and agriculture, marriages and divorces, births and deaths, the clamour of law courts, deserted wastes, alien peoples of every kind, festivals, lamentations, and markets, this intermixture of everything and ordered combin...

This episode of Stoicism On Fire kicks off a series I call the path of the Prokopton. A prokopton is someone who is making progress along the Stoic path. This podcast is about the practice of Attention. The Stoics called it prosochē in Greek, and that word signifies an attitude and practice of attention. Pierre Hadot considered prosoche the fundamental Stoic spiritual attitude.[1] It is a state of continuous, vigilant, and unrelenting attentiveness to oneself—to the present impressions, present desires, and present actions, which shape our moral character (prohairesis).[2] My aim in this episode is to help you understand why it is so important to practice attention while on the path of the prokopton. When you relax your attention for a while, do not fancy you will recover it whenever you please; but remember this, that because of your fault of today your affairs must necessarily be in a worse condition in future occasions. (Discourses 4.12.1) Prosochē is essential for the prokoptōn to practice the three Stoic disciplines prescribed by Epictetus (Discourses 3.2.1-5). Constant attention is necessary to live in agreement with Nature. Once one embarks on the path of the prokoptōn, the attitude of prosochē serves as an ever-present, vigilant watchman to ensure we continue to make forward progress. As Epictetus warns, relaxing our attention (prosochē) is not only dangerous because of the faults which may be committed in the present, but he further warns that “because of your fault today your affairs must be necessarily in a worse condition on future occasions” (Discourses 4.12.1). The attitude and practice of prosochē focus our attention and provides the foundation for the Stoic disciplines, whose aim is a life of excellence (aretē) lived in accordance with Nature, wherein we experience human flourishing or well-being (eudaimonia). Attention - Not Perfection Before further discussion about the Stoic concept of prosochē, which can appear onerous at first glance, it is helpful to understand that progress in Stoicism does not require perfection. Yes, to be a Stoic sage does require perfection, but that’s not what I’m talking about right now. This episode is about making progress toward that ideal of the sage. It is unlikely any of us will ever become sages. Nevertheless, we can make progress—we can be a Stoic prokopton. Epictetus is clear on this issue, “So is it possible to be altogether faultless?  No, that is impracticable..” (Discourses 4.12.19). The practice of Stoicism requires attention, not perfection. The goal of the prokoptōn is continual progress toward the perfection of the sage, without the expectation that he will ever achieve it. The Stoic sage serves as an ideal which we attentively focus our mind on as we practice the disciplines of assent, desire, and action. Again, according to Epictetus, the practicable goal of Stoicism is not perfection; instead, it is “to strive continuously not to commit faults” with the realistic hope that by “never relaxing our attention, we shall escape at least a few faults” (Ibid). So, what are we to do when we fail in our practice? What do we at those moments when we fail to live our Stoic principles? Epictetus provides us with a clear answer: In this contest, even if we should falter for a while, no one can prevent us from resuming the fight, nor is it necessary to wait another four years for the next Olympic Games to come around, but as soon as one has recovered and regained one’s strength, and can muster the same zeal as before, one can enter the fight; and if one should fail again, one can enter once again, and if one should carry off the victory one fine day, it will be as if one had never given in. (Discourses 3.25.4) There are two important points here that we have to balance. First, we have to pay attention to our thoughts, desires, fears, intentions, and actions. That means we’re going to have to focus on some area in our thinking that is less than ideal.