âWhat assistance can we find in the fight against habit? Try the opposite!â
âEpictetus, Discourses, 1.27.4
Viktor Frankl, the brilliant psychologist and Holocaust survivor, cured patients suffering from phobias or neurotic habits using a method he called âparadoxical intention.â Letâs say a patient couldnât sleep. The standard therapy would have been something obvious, like relaxation techniques. Frankl instead encouraged the patient to try not to fall asleep. He found that shifting focus off the problem deflected the patientâs obsessive attention away from it and allowed them to eventually sleep normally.
Fans of the TV show Seinfeld might remember an episode called âThe Oppositeâ where George Costanza magically improves his life by doing the opposite of whatever heâd normally do. âIf every instinct you have is wrong,â Jerry says to him, âthen the opposite would have to be right.â The larger point is that sometimes our instincts or habits get stuck in a bad pattern that pushes us further from our natural, healthy selves.
Now you shouldnât immediately toss out everything in your lifeâsome stuff is working (youâre reading this book!). But what if you explored opposites today? What if you broke the pattern?
Obstacles are a fact of life. Even the most powerful and lucky of us are not exempt from this reality, but we have a superpower at our hands through Stoic philosophy in that our purposes, intentions, and attitudes can adapt to any conditions to find a way forward. The Stoics had a word for this, hupexhairesis, meaning acting with a kind of âreserve-clauseâ or âreverse-clauseâ that allows us to reconsider and set a new course of action as needed. Marcus Aurelius tells us that any obstacle can actually become the raw material for a new purpose! How might the obstacles youâre facing reveal a new path?
âWhile itâs true that someone can impede our actions, they canât impede our intentions and our attitudes, which have the power of being conditional and adaptable. For the mind adapts and converts any obstacle to its action into a means of achieving it. That which is an impediment to action is turned to advance action. The obstacle on the path becomes the way.â
âMarcus Aurelius, Meditations, 5.20
â. . . just as nature turns to its own purpose any obstacle or any opposition, sets its place in the destined order, and co-opts it, so every rational person can convert any obstacle into the raw material for their own purpose.â
âMarcus Aurelius, Meditations, 8.35
âYou must build up your life action by action, and be content if each one achieves its goal as far as possibleâand no one can keep you from this. But there will be some external obstacle! Perhaps, but no obstacle to acting with justice, self-control, and wisdom. But what if some other area of my action is thwarted? Well, gladly accept the obstacle for what it is and shift your attention to what is given, and another action will immediately take its place, one that better fits the life you are building.â
âMarcus Aurelius, Meditations, 8.32
If we were to describe Stoicism in one sentence, it would be this: A Stoic believes they donât control the world around them, only how they respondâand that they must always respond with courage, temperance, wisdom, and justice.
Summary of Daily Stoic 4 Stoic Virtues.
âThe 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 ownâ
âEpictetus
Wisdom is harnessing what the philosophy teaches then wielding it in the real world. As Seneca put it, âWorks not words.â
ââIf you seek tranquillity, do less.â Or (more accurately) do whatâs essentialâwhat the logos of a social being requires, and in the requisite way. Which brings a double satisfaction: to do less, better. Because most of what we say and do is not essential. If you can eliminate it, youâll have more time, and more tranquillity. Ask yourself at every moment, âIs this necessary?ââ
âMarcus Aurelius, Meditations, 4.24
Temperance is the knowledge that abundance comes from having what is essential. The Stoics often used temperance interchangeably with âself-control.â Self-control, not just towards material goods, but self-control, harmony, and good discipline alwaysâin pleasure or pain, admiration or contempt, failure or triumph. Temperance is guarded against extremes, not relying on the fleetingness of pleasure for happiness nor allowing the fleetingness of pain to destroy it.
âAnd a commitment to justice in your own acts. Which means: thought and action resulting in the common good. What you were born to do.â
âMarcus Aurelius, Meditations, 9.31
Justice is âthe principle which constitutes the bond of human society and of a virtual community of life.â
Epictetus said, âSeeking the very best in ourselves means actively caring for the welfare of other human beings.â
âDonât you know life is like a military campaign? One must serve on watch, another in reconnaissance, another on the front line. . . . So it is for usâeach personâs life is a kind of battle, and a long and varied one too. You must keep watch like a soldier and do everything commanded. . . . You have been stationed in a key post, not some lowly place, and not for a short time but for life.â
âEpictetus, Discourses, 3.24.31-36
Epictetus was once asked which words would help a person thrive. âTwo words should be committed to memory and obeyed,â he said, âpersist and resist.â
Courage to face misfortune. Courage to face death. Courage to risk yourself for the sake of your fellow man. Courage to hold to your principles, even when others get away with or are rewarded for disregarding theirs. Courage to speak your mind and insist on truth.