For the Stoics, philosophy was not only a theory but a way of life that requires daily training. Epictetus compared it to athletics: you do not become strong by reading about exercise. The French scholar Pierre Hadot later called these practices spiritual exercises. Here are the best known.

Premeditation of adversity

The Latin name is praemeditatio malorum, the premeditation of evils. The practice is to imagine in advance setbacks that could happen: loss, illness, failure, the death of loved ones. Seneca recommended it often. The point is not to dwell in gloom but to remove the shock of the unexpected, to rehearse a calm response, and to see that many feared things are bearable. It also sharpens gratitude: Epictetus advised that when kissing a child, one should remember that the child is mortal, so as not to take the present for granted.

The view from above

Marcus Aurelius repeatedly imagines looking down on human life from a great height: whole nations, armies, markets, weddings and funerals, all brief and small against the vastness of space and time. Modern writers call this the view from above. Its aim is to shrink petty worries to their true size and to feel kinship with all of human life, not to make anyone feel worthless.

The evening review

In On Anger, Seneca describes ending each day by reviewing it: what did I do badly, what did I do well, what bad habit did I resist? He credits the practice to an earlier philosopher, Sextius. The review is meant to be honest but gentle, like a fair judge, aiming at improvement rather than self-punishment. Seneca says he examined himself this way each night and afterward slept more soundly.

Voluntary discomfort

In Letter 18 Seneca advises: “Set aside a certain number of days, during which you shall be content with the scantiest and cheapest fare, with coarse and rough dress, saying to yourself the while: ‘Is this the condition that I feared?’” This is voluntary discomfort: deliberately practicing small hardships, such as plain food, cold, or going without comforts. Its purpose is to show that we can endure what we fear losing, to loosen our dependence on luxury and to build resilience. Musonius Rufus taught similar exercises.

Journaling and reminders

The Meditations themselves are an example of Stoic journaling: Marcus writing to himself, repeating core principles in fresh words so that they stay ready for use. Epictetus told his students to keep key ideas ready at hand and to write them down daily. The Handbook was itself designed as a portable summary.

Other exercises

• Morning preparation: like Marcus, anticipating the day's difficulties and choosing one's response in advance.
• Testing impressions: pausing before assent and asking whether something is really up to us and really good or bad.
• The reserve clause: making plans with the silent condition “if nothing prevents it,” so that an obstacle does not become a disaster. Seneca uses this idea, and later Christian writers echoed it with the phrase Deo volente, God willing.
• Role ethics: Epictetus asked students to consider their roles (child, parent, citizen, friend) and what each requires.

Using practices well

The practices can be misused. Premeditation can slide into anxiety, voluntary discomfort into showing off, and the view from above into detachment from people who need us. The ancient Stoics framed every exercise within ethics: the purpose is to become wiser, juster, braver and more moderate, not merely tougher or calmer.

Worked example: a week of Stoic practice

Ji-woo has just started her first job as a teacher and feels overwhelmed. A friend suggests trying Stoic exercises for one week. Here is how it might go.

• Monday morning: preparation. Like Marcus, she writes: “Today some students will be rude, a parent may complain, and my lesson may not go as planned. They are not my enemies. I can respond with patience.”
• Tuesday: premeditation. Before a meeting with the principal, she imagines it going badly and asks what she would do. The worst case turns out to be uncomfortable but survivable, and she walks in calmer.
• Wednesday: reserve clause. She plans a field trip, adding silently: “if nothing prevents it.” When rain cancels it, she is disappointed but not crushed, and she runs an indoor activity instead.
• Thursday: voluntary discomfort. She skips her usual expensive coffee and takes a cold shower, noticing that she copes fine.
• Friday: view from above. After a hard day, she pictures her school from high above, then her city, then the whole planet. The day's embarrassment shrinks, while her care for her students stays.
• Every evening: review. She asks Seneca's questions. What did I do badly? I snapped at a student. What did I do well? I stayed late to help another. What will I try tomorrow? A pause before answering.

Notice that none of these exercises asks Ji-woo to stop caring about her work. They help her direct her effort toward what is up to her: preparation, patience, fairness. Notice too how she must guard against misuse. If her premeditation turned into constant worry, or her review into harsh self-criticism, she would be missing the point. The test is whether she grows a little wiser and kinder, not just tougher.