How to Practice Premeditatio Malorum: Preparing for Life

What is Premeditatio Malorum?

Premeditatio malorum is the Stoic practice of rehearsing adversity in advance, so that when misfortune comes, you can meet it with calm and virtue.

Often described today as negative visualization (a modern phrase popularized by William Irvine), the practice literally means “the premeditation of evils.” It asks us to anticipate difficulties before they happen, illness, loss, betrayal, even death, not to dwell in fear, but to prepare the mind. By doing so, you realize that these outcomes, though harsh, cannot rob you of your ability to act morally right and with virtue. Your true good lies in your character, not in the external event.

The Stoics were realists. They knew that life rarely goes according to plan. Instead of denying this, they trained themselves to face it in advance. As Seneca wrote:

“Praecogitati mali mollis ictus venit.”

“If an evil has been pondered beforehand, the blow is gentle when it comes.”

Seneca, Moral Letters to Lucilius, 76.34 (Loeb Vol. II)

In Greek, the practice was called promelētē (προμελέτη), a rehearsal done ahead of time. Far from being pessimistic, it was a philosophical training in preparation and gratitude. By imagining hardships before they arrive, we lessen their sting, strengthen our equanimity, and learn to value what we already have.

Marcus Aurelius reminded himself of this each morning:

“When you wake up in the morning, tell yourself: The people I deal with today will be meddling, ungrateful, arrogant, dishonest, jealous, and surly.”

Marcus Aurelius, Meditations, Book 2.1

Premeditatio malorum fits squarely within the discipline of desire, the Stoic art of training our wants and aversions. It helps us detach from externals, focus on what lies within our control, and prepare for whatever life may bring.

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Philosophical Grounding

Pierre Hadot shows us that Stoic exercises were designed to transform perception, not merely to provide intellectual comfort. In The Inner Citadel, he notes that Marcus Aurelius links two practices together: concentrating on the present and preparing for misfortune.

“Marcus Aurelius knows that if one concentrates on the present, and circumscribes misfortunes at the moment when they occur, it will be easier to put up with them one instant at a time. The exercises of concentration on the present and of preparation for misfortune are thus intimately linked and mutually complementary.”

Pierre Hadot, The Inner Citadel, Chapter 8, p. 301

For the Stoics, imagining adversity is not wallowing in negativity. It is a rational correction against the illusions of fortune. Epictetus tells us to anticipate loss, not to despair, but to live more deeply now:

“What harm is there while you are kissing your child to say softly, ‘Tomorrow you will die’?”

Epictetus, Discourses, Book 3, Chapter 24.87

By confronting impermanence, we remember to use the present moment well. This allows us to increase our gratitude for what surrounds us and lives with us as it happens. Experiencing this sense of gratitude and appreciation will make our lives more fulfilled and the connections we have stronger.

Donald Robertson explains that the practice is grounded in Stoic value theory:

“For the Stoics, the key point is that the apparent or so-called ‘misfortunes’ being imagined are not actually negative at all, but completely indifferent. It’s fundamentally this indifference to feared ‘catastrophes’ that the Stoic seeks to strengthen, through prospective meditation involving exposure to them in mental imagery.”

Donald Robertson, Stoicism and the Art of Happiness, Chapter 7, p. 145

This makes premeditatio malorum a deeply ethical exercise. It teaches us that events outside our control, poverty, illness, and death, are not true evils. The only evil is vice; the only good is virtue. By rehearsing adversity, we train ourselves to align with nature and the Logos, accepting what comes while focusing on our moral purpose.

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Application and Relevance Today

Modern life is filled with uncertainty. We face career instability, financial stress, health scares, and constant distractions. Many people try to protect themselves through relentless “positive thinking,” but as Robertson notes, the ancients were suspicious of blind optimism.

Instead, premeditatio malorum offers a realistic resilience:

• If a setback happens, we are not surprised.
  
• If it does not happen, we are grateful.
  

Psychologists call this hedonic adaptation: the tendency to quickly take for granted what we once longed for. William Irvine explains that visualizing loss is a powerful antidote:

“We need to take steps to prevent ourselves from taking for granted, once we get them, the things we worked so hard to get.”

William Irvine, A Guide to the Good Life, Chapter 4, p. 67

By imagining the loss of health, possessions, or even loved ones, we don’t grow bitter but more appreciative. The practice is a reminder: nothing is guaranteed, so let us use today well.

In a world that promotes denial of mortality and constant distraction from discomfort, the Stoic exercise remains radical. It teaches us to see clearly, to endure calmly, and to be grateful.

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Practical Exercises

1. Morning Visualization of Setbacks

Before starting your day, sit quietly and imagine the small frustrations you might face: delays, criticism, fatigue. Remind yourself that these are natural and outside your control. Prepare to meet them with patience. In the same way, Marcus Aurelius did as he recorded in his Meditations 2.1.

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2. Contemplate Loss to Cultivate Gratitude

Choose something or someone you value: health, a friendship, a possession. Imagine losing it tomorrow. Sit with the discomfort, then open your eyes to the fact that you still have it now. Let gratitude flow into the present moment.

Epictetus told his students to remind themselves that when they said goodbye to a loved one, they said goodbye to a human being, a mortal being. It is in their nature to die, and that could happen at any moment. As we’ve seen, he even recommended whispering this to a child when bringing it to bed.

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3. Rehearse Greater Trials

Take a larger fear, financial loss, illness, or death. Write down what might happen. Then ask: “If this came, what would remain within my control?” Picture yourself responding with courage and wisdom. This strengthens your confidence that even great trials can be endured.

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3. Otherize

When you visualize these bad things happening to you and you struggle with finding a way to deal with them, think about how you would approach it if it happened to someone else. What advice would you give them? How would you look at the same problem then?

You can use this same technique when something is happening in the present. It helps to remove yourself from the event and look at it with a more detached view. This way, you can find a more rational solution or approach, instead of being guided by irrational emotions.

“We should have remembered how we react when we hear of this happening to others.”

Epictetus, Handbook, 26

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Final Reflection

Premeditatio malorum is not about pessimism. It is about freedom. By rehearsing adversity in advance, we loosen fear’s grip, lessen the shock of fortune, and live more gratefully in the present.

The Stoics knew we cannot control when misfortune comes, but we can control how we meet it. Practicing this exercise, we learn that life is neither promised nor secure, and that this is not cause for despair but for strength and joy. To live with virtue, ready for whatever comes, is the essence of the Stoic good life.

Book a free consultation with one of our Stoic Coaches to get support. Or read about more ways to practice Stoicism. Listen to the Via Stoica Podcast on Spotify, Apple Podcasts, or YouTube.

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FAQ Section

Isn’t Negative visualization just being negative?
No. The goal is not to dwell on fear but to reduce fear by becoming familiar with what may come. It makes you calmer, not gloomier.

Did the Stoics really practice Premeditatio Malorum daily?
Yes. Marcus Aurelius, Seneca, and Epictetus all describe forms of daily preparation for adversity.

What if I overthink and start worrying more?
Moderation is key. Imagine briefly, then return to the present. As Seneca says, rehearsing misfortune lessens its blow.

Is this the same as meditation?
It’s a kind of visualization exercise. Unlike mindfulness meditation, it is more active and cognitive, focused on reframing judgments.

How does negative visualization help with gratitude?
By imagining loss, you realize the value of what you already have. Instead of taking things for granted, you cherish them more deeply.

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