Apatheia throughout the Ages: from Epictetus to Evagrius to Maximus the Confessor
There are portions of Stoic writings that seem to validate the popular criticism that Stoic philosophy promotes a lack of feeling (apatheia) and requires a self-centered focus. This perception is particularly evident in some of the more rigorous teachings of Epictetus, where the emphasis is placed on emotional detachment and rational self-control. For instance, in Book Three of Epictetus’ Discourses, he advises:
As soon as you go out in the morning, examine every man whom you see, every man whom you hear; answer as to a question, 'What have you seen?' A handsome man or woman? Apply the rule: Is this independent of the will, or dependent? Independent. Take it away. What have you seen? A man lamenting over the death of a child. Apply the rule. Death is a thing independent of the will. Take it away. Has the proconsul met you? Apply the rule. What kind of thing is a proconsul's office? Independent of the will, or dependent on it? Independent. Take this away also: it does not stand examination: cast it away: it is nothing to you.
Such advice encapsulates the Stoic ideal of rational detachment, where the sage is encouraged to distance themselves from being ruled by emotions born of external events that are beyond their control. At first glance, this may appear to advocate for an impassive and even cold approach to life, reinforcing the idea that Stoicism is about the suppression of feelings. However, apatheia in its true sense is not about the absence of emotion but the mastery of it.
Apatheia in Stoic Philosophy
The concept of apatheia in Stoicism is often misunderstood as emotional numbness or indifference. However, for the Stoics, apatheia was the state of being free from irrational and destructive passions that disturb the mind and lead to suffering. It was not the eradication of all emotions but rather the cultivation of a rational detachment that allows one to maintain inner tranquility regardless of external circumstances. The Stoic sage, through the practice of prosoche (vigilant mindfulness), sought to align with Nature, which was understood as governed by the rational principle of the Logos and truly Good. By doing so, the sage could live a life of virtue, characterized by inner peace and harmony with the natural world and others.
Prosoche, as practiced by the Stoics, was a form of continual self-examination and awareness that enabled the individual to maintain this state of apatheia. It was a disciplined attentiveness to the present moment, ensuring that one’s thoughts and actions were in accordance with reason. This practice aimed to help individuals align with the rational order of the universe and live virtuously, fostering harmony not only within oneself but also in one's relationships with others.
Evagrius Ponticus and the Transformation of Apatheia
With the rise of Christian asceticism, particularly within the Eastern Orthodox tradition, figures like Evagrius Ponticus began to reinterpret the concept of apatheia within a new spiritual framework. For Evagrius, apatheia was no longer just about rational detachment but was reimagined as spiritual purity—a necessary condition for acquiring theoria, or contemplation of God. Evagrius adopted the Stoic ideal of emotional mastery but placed it in the context of a spiritual ascent, where apatheia became the gateway to deeper spiritual knowledge.
In the context of Eastern Orthodox spirituality, Theosis (union with God) is understood as the objective of life, and apatheia is the stable movement of the soul necessary for one’s nous (intellect) to be purified of passion and enter into union with God. Evagrius emphasized the importance of stillness (hesychia) and the guarding of the mind against logismoi—demonic thoughts that lead the soul away from God. By cultivating inner silence and vigilantly resisting these negative thoughts, the soul is prepared to receive divine knowledge. This represents a significant shift from the Stoic understanding, as apatheia is no longer an end in itself but a means to achieve a greater spiritual union with the divine through contemplation. Evagrius's approach aligns with the broader Eastern Orthodox mystical tradition, which views the purification of the soul as essential for encountering God.
Maximus the Confessor and the Fulfillment of Apatheia in Love
Maximus the Confessor, a key figure in Eastern Orthodox theology, further developed this spiritual tradition by reorienting apatheia towards Love. For Maximus, apatheia was not merely about the absence of passions but was ultimately about being freed to become a vessel for Grace, for Christ to become incarnate in us—ecstatically going out of Himself with eros for us, and us going ecstatically out of ourselves with eros for Him to undergo Theosis, union. By the time of Maximus, it was clear that the passions were understood as improper expressions of one's energies or energeia.
In earlier Christian thought, particularly within Eastern Orthodoxy, passions were often seen as disturbances of the soul that led one away from God. The practice of apatheia was therefore about purifying the soul from these disturbances to achieve a state of inner stillness and focus on God. Maximus, building on this tradition, deepened the understanding by teaching that passions are not merely disturbances but are disordered expressions of the energies inherent in human nature. These energies, when aligned with God's will, lead to virtue and divine union. However, when misaligned or misdirected, they result in passions, which distort the soul’s natural inclination toward God.
Practically, this understanding impacts the practice of apatheia by shifting the focus from simply suppressing passions to transforming them. The goal becomes not just to avoid emotional disturbances but to reorient the energies behind these passions toward God and others. For instance, instead of merely fighting against anger or lust, the practitioner of apatheia in Maximus's framework seeks to channel the underlying energy of these passions into love and devotion to God and others. This transformative approach allows the soul to not only achieve inner tranquility but also to actively participate in the divine life.
This shift in understanding also ties back to earlier Eastern Orthodox ascetic practices, where the purification of the soul through apatheia was seen as necessary for divine contemplation (theoria). Maximus’s teaching builds on this by emphasizing that true contemplation is not just the absence of passions but the proper expression of the soul’s energies in union with God. This makes apatheia not just a defensive practice against sin, but an active engagement in the process of Theosis, where the bride and the bridegroom become one body.
Conclusion: The Practical Benefits of Stoicism and Its Fulfillment in Eastern Orthodox Spirituality
Stoicism, with its emphasis on prosoche and apatheia, offers valuable tools for cultivating a life of virtue and tranquility. One of the key benefits of Stoicism is its focus on helping individuals avoid making hasty or irrational judgments. By practicing prosoche, the Stoic sage learns to observe without attachment, allowing them to maintain a clear and objective perspective on life’s challenges. This approach fosters emotional resilience and rational decision-making, leading to inner peace and harmony with both the natural world and others.
However, while Stoicism equips us with the ability to remain calm and avoid judgment, Eastern Orthodox spirituality continues this tradition by deepening and expanding the concept of apatheia. In the Orthodox tradition, apatheia is not merely about rational detachment but is integrated into a broader spiritual practice that leads to divine union with God. The practice of nepsis (watchfulness) and the continuous invocation of the Jesus Prayer are central to this path. These practices build upon the Stoic foundation by not only purifying the soul from passions but also transforming these energies into love and devotion to God and others.
Today, in Eastern Orthodox spirituality, apatheia is seen as a vital step on the journey toward Theosis, where the believer, through prayer, fasting, and watchfulness, participates in the divine energies of God. This ongoing tradition emphasizes that true peace and freedom are found not just in rational detachment, but in an active and loving communion with the divine. The cultivation of apatheia in this context is not an end in itself but a means to becoming more like Christ, reflecting His love and light in the world.
By continuing the practice of apatheia within this rich spiritual framework, Eastern Orthodoxy offers a path that transcends the Stoic ideal, leading toward the ultimate fulfillment of our human potential in the Uncreated, the Divine.