Ancient spiritual exercises (Hadot) and care of the self

Domain XV · Nature, philosophy, social & rites of passage · Pierre Hadot · 1981

What it is

This is not a psychotherapy. It is a historical and philosophical thesis, chiefly Hadot's, that ancient philosophy was practised as a way of life: a set of exercises, from forms of dialogue to meditative reflection and contemplation, repeated daily so as to change how a person lives and perceives,…

Format

• Hadot describes no clinical protocol, phases, session counts or durations; the ancient exercises were daily or continuous practices, not a course of sessions. Robertson's book includes an example "Stoic therapeutic regime" (Appendix I) whose content is not reproduced here. The following working…
• Phase C: Core exercises in session. Goal: teach two or three exercises chosen for the formulation (for example dichotomy of control for worry, examining impressions for anger, view from above for rumination), practised live and debriefed. Move on when the client can run the exercise without…

Who practises it, and how they are trained or regulated

• Phase A: Assessment, fit and consent. Goal: establish the clinical formulation and the evidence-based treatment it calls for, then decide whether philosophical exercises add something (values, meaning, perspective, emotion regulation) and whether the client wants them. Move on when the client gives informed consent, risk is assessed (especially before death-related exercises), and the role of the exercises within…

Evidence status, as the guide reports it

• How change happens, as the tradition holds it: repeated, attentive practice of exercises (attention to the present, rehearsal of principles, examination of judgements, enlarging one's perspective) gradually re-habituates passions and desires and reshapes perception and conduct. In psychotherapy,…

Questions to explore with your client

• What drew you to it, and what are you hoping it will change?
• Does it involve any substance, plant preparation, remedy or supplement? Has your doctor or prescriber been told, especially about any medication you take?
• Does it involve fasting, a special diet or 'detox'? Have you discussed this with your doctor?
• Is it a group, retreat or community? How do they respond if someone wants to leave or raises a concern?
• How do you and the practitioner understand what is happening, in spiritual or cultural terms? Is that a source of comfort, worry, or both?
• Who runs it, and what training or registration do they hold?
• What actually happens in a session or meeting, and how often?
• What does it cost, and is there pressure to commit to more?
• How do you feel afterwards, in the hours and days that follow?
• Does it fit with, or clash with, the work we do here?

What practitioners of it watch for

• withdrawal from people as avoidance. Working: shorter recovery after stressors.
• unfavourable comparison and shame; perfectionism. Working: a usable inner reference point.
• "contentment" heard as tolerating harm. Working: quicker re-orientation in difficult moments.
• slogans used to override emotions. Working: the client recalls the line at the relevant moment.
• using ancient ideals as a standard the client fails. Working: change on clinical measures and in daily conduct.

When to involve someone else

• New or worsening physical symptoms, or advice to stop or change prescribed medication: involve the client's doctor or prescriber.
• Signs of coercion, isolation from family and friends, escalating costs or secrecy: discuss openly and consider safeguarding.
• A crisis or thoughts of suicide: follow your crisis protocol. In the US, call or text 988; in the UK and Ireland, Samaritans on 116 123.

Drawn automatically from the guide's own sections. Stay curious: neither endorse nor dismiss what the client values, and check anything that matters against the full guide and its sources. Not medical advice.