I ranked 10 Stoic exercises after 10 Years of practice—Here's what actually works.

After a decade of daily practice and academic research, here's my honest ranking of which Stoic techniques actually transform how you live.

I first started taking Stoicism seriously in 2015, when I read Epictetus for the first time and it blew me away. This was philosophy made useful and practical. Something with direct implications for how you live. Something that challenged what I believed, and pushed me to be better.

Since then, Stoic practice was the topic of my Master’s and PhD thesis, both of which I wrote on approaches to self-improvement in Epictetus.

But during the last 10 years, I’ve also considered myself a practicing Stoic. Stoicism is the value system I try to live my life by. Even when I disagree with the Stoics, it is from a position of trying to adapt or improve their system developed over 2000 years ago.

From the perspective of a practicing Stoic, I am providing my ranking on 10 popular Stoic exercises. Hopefully this provides some perspective on what someone taking Stoicism seriously for a long time finds helpful.

This is a subjective ranking. I am not trying to say that any of these exercises are bad (there are certainly ineffective philosophical exercises, but not any on this list). It is purely based on how subjectively useful I have found them. If living well is a craft, like sport, then this is a ranking of which drills have improved my technique.

10. Adopting a Cosmic Perspective ("View from Above")

What is it?: This exercise entails viewing your experiences and life from a broad, cosmic viewpoint, seeing events as a small part of the universal nature and as interconnected to other things. It helps to diminish the perceived importance of trivial matters and to reinforce your connection to the larger natural order. For example, when stressed about a job interview or fight with a friend, you might imagine looking down on your city from up in the sky, only to realize that you are one of millions of people, each going about their lives, each thinking their particular story is both more important, and less connected to others, than it really is.

How does it work?: All Stoic exercises are going to work by addressing some sort of ignorance we have, or moving us closer to knowledge. The ‘view from above’ exercise reminds us that the things that can seem most important to us, the stresses of the day to day, are maybe not that significant in the grander scheme of things.

“Watch the stars in their courses as one that runs about with them therein; and think constantly upon the reciprocal changes of the elements, for thoughts on these things cleanse away the mire of our earthly life.” (Meditations 7.47)

Why this ranking: Again, I want to note that this is a subjective ranking of how personally useful I find each exercise, not a claim about the inherent value of each. This is ranked here because I do not really use it. Sometimes it is helpful when I get hyper-focused on myself, or catastrophize, but there are other exercises I’ll turn to before this one.

9. Premeditation of Adversity (Praemeditatio Malorum)

What is it?: This involves mentally preparing for potential future misfortunes, such as illness, loss, or death, by imagining them in advance. The purpose is to lessen the impact of these events if they occur and to understand that merely possible misfortunes are not actual misfortunes.

How does it work?: The Stoics think that sometimes we respond poorly to misfortune because we are surprised by it. We are even surprised by things that are inevitable or extremely likely. We are likely to be laid off at some point, to have a loved one get sick, to struggle with our social lives. But these things surprise us because we aren’t willing to look them in the face, and so their impact is doubled. At a deeper level, the Stoics would also argue that many of these perceived misfortunes are not actually misfortunes at all. They are indifferent, external situations that we can navigate well if prepared for. By considering them beforehand, we are more likely to face them well.

“With regard to everything that is a source of delight to you, or is useful to you, or of which you are fond, remember to keep telling yourself what kind of thing it is, starting with the most insignificant. If you’re fond of a jug, say, ‘This is a jug that I’m fond of,’ and then, if it gets broken, you won’t be upset. If you kiss your child or your wife, say to yourself that it is a human being that you’re kissing; and then, if one of them should die, you won’t be upset.” (Epictetus, Handbook 3)

Why this ranking?: This exercise was most helpful when I was beginning Stoicism, but it is not one that I use that much anymore. When you start studying Stoicism, reading the Stoics is a kind of shock to the system. We should prepare for death, torture, tyrants, and illness. But now this is a lesson I have internalized. Maybe that means it is a good exercise, it is a bit like second nature to me now, but I find myself sitting down to actually practice premeditatio malorum infrequently.

8. Voluntary Discomfort

What is it?: This involves intentionally taking on things that are challenging, or uncomfortable. This could be physical, such as a cold shower, exercise, or eating plain food. But, it could also be things you find socially or emotionally challenging, such as public speaking or exposing yourself to something you fear.

How does it work?: The benefits of this exercise are multifaceted. First, as Seneca describes it, part of the benefit of doing uncomfortable things is that you often realize they are not as bad as you expected them to be. Second, in my view the main benefit of voluntary discomfort is picking circumstances that are challenging but ultimately low stakes. They give us opportunities to practice our Stoic training safely.

“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?” (Seneca, Letters on Ethics, Letter 18)

Why this ranking?: I think this is a good exercise, but not a particularly ‘stoic’ one. I like the Stoic idea that we probably aren’t really ‘training’ if we are not doing things that are uncomfortable. This is generally good life advice, but it applies to any craft. We have to be a bit outside our comfort zone to grow. You will not develop muscle unless the weight is challenging to lift. There is a risk, however, that we treat being uncomfortable as sufficient for growth. No amount of cold showers or plain food will make you Stoic without also studying and applying the principles. My other criticism of this exercise is that there are many difficult things in our lives already. If we focus on these, we can find opportunities to test our courage or kindness by forgiving a loved one, or telling the truth, or standing up for something you believe in. I think focusing on adding discomfort to our lives can obscure the challenges already there.

7. Daily Reflection and Self-Scrutiny

What is it?: This practice involves engaging in written self-dialogue, meditating on Stoic principles, and reviewing one's actions, judgments, and progress. The aim is to internalize Stoic ideas so that they become a part of your character. Marcus Aurelius’ Meditations is an example of the emperor committing to this practice.

How it works: The Stoics treat living well like a craft. It is something you practice, and reflect upon. So just like an athlete will keep logs of his gym performance, or a musician will note what parts of their technique need improvement, a Stoic will monitor their ethical progress. What gets measured gets managed, and the Stoic measures their ability to live up to Stoic ideals.

“When the light has been removed and my wife has fallen silent, aware of this habit that’s now mine, I examine my entire day and go back over what I’ve done and said, hiding nothing from myself, passing nothing by.” (Seneca, On Anger, 3.36)

Why this ranking?: Ultimately, this is a lower ranked exercise because while it is very useful, it only works as a multiplier for what you put in. Garbage in, garbage out. If you don’t understand Stoic theory, or are using the wrong exercises, then monitoring your progress won’t be very helpful. Daily reflection is a good exercise, but only as a compliment to other forms of study.

6: Remember that you will die (Memento Mori)

What is it?: The Stoics argue that our emotions are determined by our judgements. If you think something is terrible, you will be anxious and fearful. One of the most common and impactful ‘false’ judgements, is that death is a terrible thing. Memento Mori is the practice of remembering, and accepting, that you will die.

How it works: One of the reasons we fear death is because we ignore it. We pretend it won’t happen to us, and so we are surprised when it does. But death is actually one of the few things that will happen to all people. By recentering death as a part of our lives, remembering that you will necessarily die, we can live with less fear and more urgency.

“Death, for instance, is not terrible, else it would have appeared so to Socrates. But the terror consists in our notion of death that it is terrible.” (Epictetus, Enchiridion 5)

Why this ranking?: I think we are getting into really transformative exercises here. Overcoming the fear of death is probably one of the most important things you can do. Recently I’ve been reminding myself of the urgency of living authentically. Remembering that “This is the last time I will be this age,” or “If I died this year, would I be happy that I lived an authentic life.” These transformative, behaviour changing thoughts. However, just the act of reminding ourselves of death is not helpful in isolation. It requires combining with Stoic theory to not produce more anxiety!

5. Expanding Circles of Concern (Oikeiōsis)

What is it?: This exercise involves consciously expanding your circle of concern, initially from yourself to your immediate family, then to friends, community, and ultimately to all human beings as fellow members of a universal community. As you practice this exercise, you extend the same goodwill you have for yourself to more and more people.

How it works: Practicing Oikeiosis is more like an ethical goal than a simple exercise. In today’s language, we might call it working to expand who receives your ‘compassion’. We all know what it is like to immediately care about our friends and family. This exercise is the process of taking someone typically outside your sphere of concern (a stranger, a homeless person, someone suffering in a foreign country, someone of a different political affiliation or religion) - and extending to them that same concern and consideration. It is treating a stranger like they are part of your community, because in a way they are - we are all humans.

“You will discover that there is no reason to take any trouble that these men may have this or that opinion about you. However, you must be well disposed towards them, for by nature they are friends.” (Marcus Aurelius, Meditations, 9.27)

Why this ranking?: This is a great exercise because it is not focused just on yourself. Yes, you want to practice Oikeiosis because it makes you a better person. But becoming a better person in this way is better for everyone. Expanding my sphere of concern is important for being a better person, even if it is challenging and even if I miss many opportunities to do so.

4. Distinguishing what is and is not in your control (Dichotomy of Control)

What is it?: This is the exercise of identifying what is "up to us" (our judgments, impulses, what we desire, what we want to avoid) versus what is not “up to us” (external events, other people's actions, health, reputation, etc.). The goal is to value and focus on the things up to us. This is practically more effective, less emotionally tumultuous, and ultimately where we should be focusing anyway.

How it works: There are two aspects to this exercise. First, there is a kind of knowledge piece. Can you identify what is up to you and what is not? Sometimes this is easy. I don’t control who won the 2016 American presidential election. I do not control the weather tomorrow. Sometimes it is less clear. Are my grades in school up to me? Do I determine what people think of me? The Stoics argue that the only thing truly up to you are the choices you make and how you respond to the world. Once you can make that distinction consistently and correctly, then you need to focus your attention and value on the things up to you. Making that distinction doesn’t help you if you still care about what people think of you. If you want to really understand the DOC, I wrote a piece that should be helpful here.

“Some things are up to us and others are not. Up to us are opinion, impulse, desire, aversion, and, in a word, whatever is our own action. Not up to us are body, property, reputation, office, and, in a word, whatever is not our own action.” (Epictetus, Handbook 1)

Why this ranking?: The Dichotomy of Control gets a bad reputation sometimes because its simplicity means it can be misapplied. It is often the ‘one thing’ someone might know about Stoicism, and so it is taken out of context. But when applied correctly, it is likely the most impactful single exercise. When I started practicing Stoicism, this would have been number 1 on this list. It’s moved down a couple places because it is just a part of the way I approach the world now.

3. The Reserve Clause

What is it?: When forming a plan include a conditional phrase like "If God wills it" or “As long as I can maintain my character”. This prevents disappointment if you do not achieve your original intention, allowing you to set ambitious plans, but also calmly adapt as needed.

How it works: The Stoics taught that if we don’t get what we want, we will necessarily be disappointed. To want something is to be upset not to have it. But, I can have complex desires. I can want a romantic partner, if they are the right person for me. I can want to be successful in business, so long as I am able to balance a good family life. The reserve clause adds that if statement to your desires. In the Epictetus quote below, he wants to go to a bathhouse, so long as he is able to still act well and not get upset. By adding this nuance to your plans and ambitions, you stop unnecessary disappointment and remember what is most important.

“When you are about to undertake some action, remind yourself what sort of action it is. If you are going out for a bath, put before your mind what commonly happens at the baths: some people splashing you, some people jostling, others being abusive, and others stealing. So you will undertake this action more securely if you say to yourself, 'I want to have a bath and also to keep my choice in harmony with nature.” (Epictetus, Handbook 4)

Why this ranking?: People often criticize Stoicism for promoting passivity or inaction. If we only focus on the things up to us, how can we care about those external things that require extreme sacrifice and commitment? How would the Stoic ever enact political change or win the Olympics? The reserve clause is the key to balancing effort and ambition with being a Stoic. Instead of making a goal “I will win the Olympics.”, your goal becomes “I will win the Olympics, if I was meant to.” - Or “I will try my hardest to win, without cheating or being a miserable person.” The reserve clause allows ambition, without ambition overtaking the Stoic goals of virtue and equanimity.

I consider myself a fairly ambitious person. When I began practicing Stoicism I was a competitive athlete in Brazilian Jiu-jitsu. I wrestled for my university during my PhD. I’ve competed in professional Mixed Martial Arts. The reserve clause is how I could do that well. I’d say “I will try, and care, and give it my all, until it affects my character; until it means I have to choose between success and being a bad person.” This is the key to being Stoic, but not one without drive.

2. Embracing Challenges as Training (Obstacle is the way)

What is it?: This exercise involves re-framing challenges as opportunities to grow, learn, and display the character you have already developed. It is related to the dichotomy of control: If your goal is to display an excellent character, then any obstacle or challenge you face becomes an opportunity to do that. This makes challenges not something you passively endure, but something you grow from.

How it works: The opportunity in any challenge always exists, so this exercise is about reframing things to focus on it. To use a simple example, when you have an external goal (make it to the airport by 6pm), then something outside your control can genuinely stop you achieving that goal (traffic). But if you have an internal goal (become the kind of person that does not get angry at inconveniences) - then traffic is no longer an obstacle, it is an opportunity to practice your Stoicism.

“Our inward power, when it obeys nature, reacts to events by accommodating itself to what it faces— to what is possible. It needs no specific material. It pursues its own aims as circumstances allow; it turns obstacles into fuel. As a fire overwhelms what would have quenched a lamp. What's thrown on top of the conflagration is absorbed, consumed by it.” (Meditations 4.1)

Why this ranking: This exercise is always one I sit down and do, and it never fails to clarify the situation, and call attention to the agency I have. Whenever I feel beside myself, reframing to focus on the opportunity present directs my attention to what is up to me. As an exercise, it is an applied version of the dichotomy of control.

1. Examination of Impressions and Assent Control (Prosoche)

What is it?: The Stoics had an incredible psychological insight: When we first experience a situation, we don’t control our first impression, but it is up to us if we take that impression to be true. There is a gap between impression and belief, and in that gap we have the freedom to choose what we believe. This process of choosing to believe our impressions, they called assent, and it is one of the things the dichotomy of control says is up to us. Prosoche, or the careful examination of impressions, is the exercise of making sure you evaluate these impressions carefully, and only assent to what you know to be true.

How it works: Imagine you are walking and someone bumps into you. Your first impression might be that they are incredibly rude, and to be angry and offended. But prosoche demands you slow down. Did they not notice you? Are they in a rush because of something important? Have they already turned to apologize for an honest mistake? Or worse, did you bump into them!? Prosoche demands that we slow things down. We are not just machines that receive inputs from the world and need to output emotions and beliefs. We can determine what we let affect us, what we believe to be true, and that is the most important freedom of all.

“Practise, then, from the start to say to every harsh impression, 'You are an impression, and not at all the thing you appear to be.” (Epictetus, Handbook 1)

Why this ranking?: This exercise has to be at the top because it is the foundation for all the others, and it requires the most training. If your attention is outside your control, you can’t do any of the other exercises. If you master your attention, the other exercises will be easy. The ‘Obstacle is the way’ exercise is just a method of focusing your attention on how you can benefit from a situation. ‘Dichotomy of control’ is just a method of focusing on the things up to you. Stoic practice begins and ends with moving your mental life out of autopilot. It all depends on your capacity for prosoche. I really think attention is the difference between Stoicism being theoretical and life changing. It is the difference between theory and practice.

Conclusion:

Here is the final list. I hope this inspires you to add something to your practice.

1. Examination of Impressions and Assent Control (Prosoche) - Identifying impressions and assenting to them carefully

2. Embracing Challenges as Training (Obstacle is the Way) - Reframing difficulties as opportunities to practice and grow your character

3. The Reserve Clause - Adding "if fate allows" or "while maintaining my character" to your plans and goals

4. Distinguishing What Is and Is Not in Your Control (Dichotomy of Control) - Focusing your attention on what's truly "up to you"

5. Expanding Circles of Concern (Oikeiōsis) - Extending compassion beyond yourself to wider communities

6. Remember That You Will Die (Memento Mori) - Accepting your mortality to live with greater urgency

7. Daily Reflection and Self-Scrutiny - Regular written examination of your actions and progress against Stoic principles

8. Voluntary Discomfort - Intentionally choosing challenging or uncomfortable situations to build resilience

9. Premeditation of Adversity (Praemeditatio Malorum) - Mentally preparing for potential future misfortunes to reduce their impact

10. Adopting a Cosmic Perspective (View from Above) - Viewing your problems from a universal, long-term perspective to reduce their perceived importance