Stoic Antidotes: How to Worry Less About the Future

Worrying about the future, especially what's beyond control, is futile and detrimental to inner peace, as emphasized by Stoic philosophy.

### Stoic Wisdom: How to Stop Worrying About the Future
* 😨 Worrying about the future is common, but it stems from our **desire to control it**, which is **ultimately impossible**.
* 🧘 The Stoics believed that focusing on things **beyond our control** is futile and leads to **fear and anxiety**.
* 📜 "According to Epictetus, we should exclusively focus on **things in our power** and treat things that are **not in our power with contempt**."
* 🤔 While the Stoic ideal of an unperturbed mind is challenging to achieve, any progress in **worrying less** is considered an **improvement**.
* 🛡 Seneca suggested being prudent as a way to **avoid indulging in catastrophic thoughts about the future**.
* 👀 Epictetus advised seeing things clearly and assessing whether they are **truly worth worrying about**.
* 🎁 According to the Stoics, true freedom and contentment come from **not letting our happiness depend on external circumstances**.

Even though we can’t control the future, 
we’re worrying ourselves sick because of it. This could be because we don’t control the 
future. And this lack of control is the reason it frightens us. Or, we think we can control it 
by ‘thinking about it’ or perhaps by praying to deities… just to discover that the future 
remains unpredictable despite our efforts. The ancient Stoics aimed to embrace 
the unpredictability of the future and many other things that are not 
within the individual’s control. Things that are not up to us should not be 
our focus; we ultimately cannot determine their trajectories: trying to is a waste of time 
and generates fear and anxiety. These passions, as the Stoics would call them, are detrimental 
to one’s tranquility of mind. We don’t want to spend our precious time worrying about the next 
thing, do we? Yet, many people find themselves in

this dreadful state of continual worry, even about the most minor and unimportant things. According to Epictetus, for example, we should exclusively focus on things in our power and treat things that are not in our power with contempt. Even things we’d consider significant enough to spend our mental energy on aren’t worthy of our worries. If we’d only mind our own actions, thoughts, opinions, and pursuits, then things outside of them will not be of our concern, and thus we’ll not worry about them or anticipate them with fear; they’ll just come and go; like bouts of rain or ocean waves, and we’ll maintain inner peace despite them. It sounds so easy and logical, but most people will attest that this Stoic ‘ideal’ of the unperturbed mind is difficult and maybe almost impossible to attain. But no worries: even a little bit of progress – a little less

worrying – most consider a welcome improvement.
So, how can we stop worrying about things not in our control – especially if it’s all we do?
Luckily, in their writings, the Stoics left us some valuable antidotes that could help us worry less in a universe out of control. By the way, you’ll find more Stoic wisdom in this book - Stoicism for Inner Peace - which contains my collected works on remaining calm and focused in these challenging times. You’ll find a link in the description. (1) Being prudent We could see the act of worrying as a form of indulging. Worriers wallow in their many thoughts about the future, all of them stories created by themselves. As if it were our favorite television show or video game, we choose to entertain ourselves with these fantasies and keep them coming to occupy our minds.
But according to the Stoic politician and author

Seneca the Younger, doing so is not a good way to live. He argued that many times, the mind creates false shapes out of what our senses perceive, making reality worse than it is. He stated: The mind at times fashions for itself false shapes of evil when there are no signs that point to any evil; it twists into the worst construction some word of doubtful meaning; or it fancies some personal grudge to be more serious than it really is, considering not how angry the enemy is, but to what lengths he may go if he is angry. End quote. These fantasies may seem useful, as we believe we can use them for anticipating the future. But by occupying our minds with all these imaginations and speculations, we might cause unnecessary suffering for ourselves and others. Panic is contagious. And so, if we spread doom and gloom, others will follow. For example, we see a group of men approaching in the distance. We don’t know these men;

we don’t know where they’re from or what 
their intentions are. Triggered by the sight of these men, we now come up with the 
wildest fantasies: they are coming to get us, they’ll probably kidnap us, and then beat 
us up, torture us using the most brutal methods. And with shaking hands and trembling 
legs, and while the sweat is pouring off us, we tell others that our lives are over. 
Everyone starts panicking. But after a while, even though they’re scary looking, these men 
simply pass us by. Some even greet us. So, bottom line: nothing terrible happened.
More often than not, our fantasies about the future will not come to fruition. They don’t 
exist outside of our minds. Yet, many people spend every waking hour creating and entertaining these 
fantasies nonetheless. But, as Seneca stated: “..life is not worth living, and 
there is no limit to our sorrows,

if we indulge our fears to the greatest possible extent; in this matter, let prudence help you, and contemn with a resolute spirit even when it is in plain sight.” End quote. So, Seneca offers us a solution we can use to buttress ourselves against catastrophizing: being prudent. In this context, he seems to point to being mindful of our fantasies and keeping them at bay as much as possible. So, even when there’s a clear sign that a threat could come our way, we should still be prudent in regard to our thoughts about it, according to Seneca. So, it’s a form of self-control, the control of how we engage in our thoughts, in this case, which takes practice. (2) Not being a cowardly scout In his Discourses, Epictetus talks about a cowardly scout who was sent to Rome and came back in terror. The scout reported that the state of Rome is fearful: there’s death, there’s exile,

there’s poverty, and all these things are 
“terrible,” and that the enemy is upon them.  But when Diogenes was sent to Rome as 
a scout, he returned with a different   report. He did not deny what the other 
scout had seen: there was indeed death,   exile, and poverty. But instead of being 
in a panic about these things, he said: “Death is not evil since it is not 
dishonorable. To sleep on the bare   ground is the softest couch. There’s 
no enemy near. All is full of peace.” End quote. When Diogenes was asked why he thought 
that no enemy was near, he stated: “I have not been struck with any missile, have I,   or received any wound? I have 
not fled from anyone, have I?” End quote.
It’s not the   situation itself but how we perceive it that 
hurts us. The cowardly scout and Diogenes

both encountered the same state of affairs. But even though the scout perceived it as terrible, Diogenes labeled it “full of peace.” The crucial difference between the two observations is how they judge what they have seen. If you perceive the things you observe as terrible, then it’s not surprising that you’ll worry about the possibility of them happening. Because the scout dreaded so much what he had seen in Rome, in his thoughts, the enemy was already upon them. But Diogenes perceived nothing he saw as a threat nor as “terrible,” so, to him, there was no reason to worry. Of course, according to the Stoics, Diogenes saw the situation in Rome more accurately. No enemy was approaching. Death, exile, and poverty are not “terrible,” as these things do not conflict with virtue: they’re so-called ‘indifferents.’ ‘Indifferents’ are good

nor bad, and don’t add or take away from a happy life – death, for example, is a ‘dispreferred indifferent,’ meaning that even though it opposes human physical well-being (namely the end of it), the notion and occurrence of death do not have to impact our happiness when we’re alive; death is part of life, and it happens when it happens. So, the antidote here is to see things clearly and assess whether or not they’re actually worthy of worrying about. (3) Not being a beggar. According to the ancients Stoics, Zeus, the King of Gods, decides what happens to us, and no amount of thinking and worry can stop this. Fortunately, this doesn’t mean we’re totally powerless. Zeus gave us mortal human beings a special gift: the ability to choose. We may be incapable of going against his government, but we can choose how we handle what he presents to us, no matter how grim.

Whatever Zeus does, wants, and decides is beyond our control. And sometimes, He can be as fickle as Dutch weather. Desire something in the hands of Zeus, and you’ve set yourself up for disappointment. Be opposed to something that Zeus commands, and you’ll be in for a rough ride. And so, by worrying about what will happen or not happen, we let our happiness depend on the whims of fate. The more we want something, the more we tend to worry about it. What if my husband cheats? What if I lose my job? But no amount of worrying (or praying, for that matter) will change destiny’s ultimate output. Why focus on what’s not up to us? Why not mind what is up to us? I quote: Either the gods have power or they don’t. If they don’t, why pray? If they do, then why not pray for something else instead of for things to happen or not to happen?

Pray not to feel fear. Or desire, or 
grief. If the gods can do anything, they can surely do that for us. - But those are 
things the gods left up to me. Then isn’t it better to do what’s up to you - like a free man 
- than to be passively controlled by what isn’t, like a slave or beggar? And what makes you 
think the gods don’t care about what’s up to us? End quote.
So, this passage from Marcus Aurelius’ meditations presents us 
with two ways to approach the future: focusing on the things up to us or praying to the Gods to 
make things happen (or not happen), like beggars. (4) Being content with fate. When we worry, it means that whether or 
not the future will please us depends on the criteria we’ve put in place for it. We 
fear that the future will eventually unveil.

itself without meeting our expectations. For 
example, we worry that we will lose our jobs, as we desire a future in which we still have 
our jobs. Or we wish to be famous in the future, so we worry that we’ll not be famous. 
We’ll be unhappy if the future doesn’t give us what we want. We’ll also be unhappy if 
it gives us what we don’t want. In both cases, we let outside circumstances that are 
not in our control decide how we feel. Humanity, by and large, has tied its mental 
states to outside circumstances. And so, we often spend our days searching for external sources of 
happiness and avoiding external sources of pain. But by doing so, our suffering will be without 
end, as the external world is unreliable. And so we worry: will Fate grant our wishes or not? Will 
the Gods spare us from misfortune or not? So

there would be two solutions to this problem: the 
first solution is to somehow manipulate Fate into giving us precisely what we want so we don’t have 
to worry about not getting it. However, that’s not possible, as the Stoics correctly observed.
The second solution is to wish for exactly what will happen. In the Enchiridion, Epictetus 
stated that if we wish that our children, wife, and friends live forever, we’re stupid because we 
wish to control things that don’t belong to us. But (said Epictetus), if you wish 
to have your desires undisappointed, this is in your own control. Exercise, 
therefore, what is in your control. He is the master of every other person who is 
able to confer or remove whatever that person wishes either to have or to avoid. Whoever, 
then, would be free, let him wish nothing, let him decline nothing, which depends on 
others, else he must necessarily be a slave.

End quote.
According to the Stoics, if our contentment does not depend on external circumstances, we’re truly free. Nothing that happens will disturb us. And so, if we embrace anything the future provides us with, what’s left to worry about? Thank you for watching.

Don't Worry, Everything is Out of Control | Stoic Antidotes to Worry

Einzelgänger

Embracing the Unpredictability of the Future

Worrying about the unpredictable future is futile and causes unnecessary fear and anxiety, according to the ancient Stoics.

The key to inner peace is to focus only on things within our control, as taught by Epictetus, and to treat external factors with contempt.

The Stoic philosophy offers valuable antidotes to help reduce worry and anxiety, emphasizing the importance of making progress, even if complete mastery of the unperturbed mind is challenging.

Seneca's Warning Against Catastrophic Thinking

Seneca believed that the mind often creates exaggerated and false perceptions of reality, causing unnecessary suffering.

He warned that indulging in these fearful fantasies can make life not worth living, and advocated for prudence and self-control to counter catastrophizing.

Epictetus also discussed the negative impact of a cowardly mindset, emphasizing the importance of facing reality with courage instead of giving in to exaggerated fear.

Diogenes' Unique Perspective on Adversity

Diogenes, a scout in Rome, had a unique perspective on death, exile, and poverty, seeing them as "full of peace" and not terrible.

This contrasts with the cowardly scout who viewed the same situations with dread, showing the difference in perception of adversity.

According to the Stoics, Diogenes' outlook was more accurate, as they believed that such adversities are neither good nor bad, and do not necessarily impact a happy life.

The key takeaway is to assess situations clearly and rationally, choosing how to handle them rather than worrying about the things beyond our control.

Embracing Stoicism: Finding Contentment in the Face of Uncertain Fate

Worrying about the unpredictable future ties our happiness to circumstances beyond our control, according to Marcus Aurelius’ meditations.

This constant desire for specific outcomes or fearing undesired ones only leads to unhappiness, as we let external factors dictate our emotions.

The passage presents two approaches to the future: focusing on what is within our control or relying on the gods to shape our destiny, ultimately advocating for embracing what is up to us for a more content existence.

Embracing Stoic Philosophy for Contentment and Freedom

Stoics propose two solutions to the problem of desire and contentment.

They emphasize that trying to control external events is futile, but seeking undisappointed desires within our control leads to true freedom.

According to Stoic philosophy, by not depending on external circumstances for our happiness, we can achieve a state of undisturbed contentment.