The Encheiridion is a short manual of maxims compiled by Arrian of Nicomedia, a 2nd-century student of the Greek Stoic philosopher Epictetus. True to the Stoic tradition, Epictetus asserts that it is our thoughts and judgements, not things themselves, which are the ultimate source of our suffering. Accordingly, Epictetus maintains that man can exercise a considerable degree of mastery over suffering by developing discipline in our interior life. The Encheiridion can therefore be said to address a practical problem of evil: how man should manage his response to suffering and adversity.
Excerpt:
1
There are things that are within our power, and things that fall outside our power. Within our power are our own opinions, aims, desires, dislikes—in sum, our own thoughts and actions. Outside our power are our physical characteristics, the class into which we were born, our reputation in the eyes of others, and honors and offices that may be bestowed on us.
Working within our sphere of control, we are naturally free, independent, and strong. Beyond that sphere, we are weak, limited, and dependent. If you pin your hopes on things outside your control, taking upon yourself things which rightfully belong to others, you are liable to stumble, fall, suffer, and blame both gods and men. But if you focus your attention only on what is truly your own concern, and leave to others what concerns them, then you will be in charge of your interior life. No one will be able to harm or hinder you. You will blame no one, and have no enemies.
If you wish to have peace and contentment, release your attachment to all things outside your control. This is the path of freedom and happiness. If you want not just peace and contentment, but power and wealth too, you may forfeit the former in seeking the latter, and will lose your freedom and happiness along the way.
Whenever distress or displeasure arises in your mind, remind yourself, “This is only my interpretation, not reality itself.” Then ask whether it falls within or outside your sphere of power. And, if it is beyond your power to control, let it go.
2
Desire demands the attainment of that which you desire, and aversion demands the avoidance of that which you dislike. Those who fail to attain their desires are disappointed. Those who attain what they dislike are distressed.
If you avoid only those undesirable things which are within your control, you will never suffer by attaining something you detest. But if you try to avoid what you cannot control—sickness, poverty, death—you will inflict useless mental suffering upon yourself.
End the habit of despising things that are not within your power, and apply your aversion to things that are within your power. As for desire, for now it is best to avoid it altogether. Those new to this philosophy must first secure their sphere of power, before they can discern what is worthy of desire. For if you desire things not within your power, you will suffer disappointment.
When practical necessity demands that you desire or avoid something external—at work, for instance—act with steady deliberation, not hasty strain.
3
What of things, objects, and beings that delight your mind, are of good practical use, or which you dearly love? Remind yourself of their true nature, beginning with the smallest trifle and working upward.
If you have a favorite cup, remember that it is only a cup that you prefer—if it is broken, you can bear it.
When you embrace your wife or child, remember that they are mortal beings. By accepting their nature rather than denying it, if either should die you will find the strength to bear it.
4
In preparing for any action, remind yourself of the nature of the action.
For instance, if you are going to a public pool, remind yourself of the usual incidents: people splashing, some pushing, some scolding, thieves stealing unguarded personal belongings. You will not be disturbed if you go into the experience prepared for such things and determined to retain inner harmony.
If something undesirable happens, you will be able to say, “My desire is not only to swim, but to remain in harmony with the nature of things. I cannot stay in harmony if I let myself become upset by things beyond my control.”
And so it is with every act or experience.
5
People are not disturbed by things themselves, but by the views they take of those things. Even death is nothing to fear in itself, or Socrates would have run from it. The fear of death stems from the view that it is fearful.
When you are feeling upset, angry, or sad, don’t blame another for your state of mind. Your condition is the result of your own opinions and interpretations.
People who are ignorant of philosophy blame others for their own misfortunes. Those who are beginning to learn philosophy blame themselves. Those who have mastered philosophy blame no one.
Epictetus, The Encheiridion, trans. Sam Torode.