Amongst all paths to serenity, the one delineated by Seneca is the most straightforward. It rests on a single principle that can be applied to all problems and circumstances that we encounter in life. Seneca’s path to serenity has been proven effective through twenty centuries of experience. In contrast to the recipes given by Marcus Aurelius (121-180 AD) and Epictetus (55-135 AD), Seneca’s path can be summarised in one word: flexibility. Nowadays, most people regard themselves as flexible, but is it really true? Does their flexibility correspond to Seneca’s idea as presented in his Letters to Lucilius? Surely not. Seneca was not referring to the willingness to eat fish and chips instead of hamburger, or take the early flight when later flights are fully booked. His conception of flexibility is wider and deeper. In the 36th Letter to Lucilius, Seneca underlines the fleeting nature of life and exhorts us to practice virtue. It has led me to conclude that most problems pale when we accept the fact that, one day, we will pass away, just like every other human being. The philosophical mind looks at the present and the future at the same time. In doing so, it strengthens its resolve to enjoy each day to the maximum. Stoicism calls for mental flexibility, for the ability to weigh the pros and cons of each situation, and automatically gravitate to the best alternative. Cleanthes (330-230 BC) personified the idea of flexibility because he was willing to take a succession of menial jobs to fund his philosophical quest. Seneca’s meaning of flexibility encompasses the willingness to relocate, change professions, change friends, accept failure and setbacks as a normal part of life, and cope with dire illness if need be. His concept of flexibility was as radical as one can imagine nowadays. In the 67th Letter to Lucilius, Seneca explains how to lead a happy life, but it does not tell us, for instance, how to cope with debilitating illness. Instead of complaining about poor health, should we declare ourselves happy that, due to our illness, we can devote more time to reading or music? Seneca enumerates many setbacks that confront individuals in the course of their existence: War, physical injuries, material privations or accidents of all sorts. What to do in those cases? The fool will waste his energy crying and complaining. His goal is to elicit compassion from other people, and obtain help and comfort. The problem is that, even if he succeeds, he will remain anxious about the future. His supporters might change their mind, or his problems might grow worse over time. Seneca explains that the path to serenity consists of patience and flexibility. The Stoic regards problems as the price we pay to be alive. No problems, explains Seneca, means death. In the 67th Letter to Lucilius, Seneca is quoting Demetrius, a philosopher who had compared a smooth life to a “dead sea.” I find the idea of a totally smooth life unrealistic anyway, but the point made by Seneca is that, even if it was possible, it would prevent us from developing our intellectual and physical skills. Seneca was referring to Demetrius, a contemporary of his, more closely associated with the Cynics than with the Stoics. Curiously enough, Demetrius also endured exile under the rule of Nero, just as Seneca had done. Flexibility entails the automatic capability to see the hidden benefits that go hand in hand with seemingly dire situations. In the 81st Letter to Lucilius, Seneca encourages readers to count their blessings and express gratitude at every opportunity. Here is the link to the original article: https://johnvespasian.com/senecas-path-to-serenity/