Emily

The peace that comes from following your heart

In December 1851, Victor Hugo—the beloved author of Les Misérables and The Hunchback of Notre Dame—was exiled from France for defying a rising authoritarian regime. He would remain in exile for nineteen years.

That month, on December 2, Louis-Napoleon Bonaparte seized power and rewrote the constitution to suit his will, granting himself unlimited terms in office. Hugo, who had once supported Bonaparte, was horrified. In response, he tried to rally the French National Assembly in a desperate attempt to resist the government’s coup d’état.

But Bonaparte silenced dissent swiftly and ruthlessly, imprisoning or executing anyone who opposed him. In the days that followed, Hugo and his allies—many of them former legislators—were forced to meet in secret, hiding from a regime that was tightening its grip by the hour. It didn’t take long for them to realize their efforts were in vain. “Former legislators were dead, arrested, or missing,” writes Marva A. Barnett in her remarkable book To Love Is to Act.

On December 11, Hugo boarded a night train to Brussels. In a letter to his wife three days later, he expressed a calm pride in having stood up for what he believed was right: “For twelve days, I existed between life and death,” he wrote. “But I had never a moment of distress. I was pleased with myself. And besides, I know that I did my duty and that I did it completely. That brings happiness.”

Eight years later, Emperor Napoleon III offered him amnesty. Hugo refused. He would not return simply because the law now allowed it. Instead, he published a powerful reply: “Faithful in my commitment to my conscience, I will share liberty’s exile right to the end. When liberty returns to France, I will return.”

A decade before Bonaparte’s rise to power, Ralph Waldo Emerson had written the words that would one day echo Hugo’s defiant stance: “No law can be sacred to me but that of my own nature. The only right is what is after my constitution; the only wrong is what is against it.”

Like Emerson, Hugo believed that each person must obey their conscience, no matter the cost. “In the end,” Barnett writes, “Hugo . . . did what [he] did because [his] conscience permitted no other action.”

The music in your head

In the final decade of his life, Beethoven composed music that would change the world. He was also completely deaf. His greatest triumph—the Ninth Symphony—was written without the ability to hear a single note.

Early in his career, Beethoven’s compositions echoed the style of his teacher, Joseph Haydn. But after he lost his hearing, his work became radically original, ushering in the Romantic era of music. “It seems counterintuitive, to say the least, that Beethoven became more original and brilliant as a composer in inverse proportion to his ability to hear his own—and others’—music,” Arthur C. Brooks writes. “But maybe it isn’t so surprising. As his hearing deteriorated, he was less influenced by the prevailing compositional fashions and more by the music forming inside his own head.”

The freedom to attend to yourself

Two years into solitary confinement, Shaka Senghor feared he was unraveling.

So he built himself a kind of sanctuary.

Each morning, he turned his cell into a classroom, ordering books on every subject imaginable. He designed quizzes to test himself. “The structure helped,” he writes, “but real changes came when I started keeping a journal. Anytime I got angry at one of the other inmates, I would immediately grab a lined notepad and begin writing down what I wanted to do to him and why.”

One day, after an inmate lied to him, Shaka poured his fury onto the page. Days later, he read it back—and what he saw startled him. “The other inmate had been inconsiderate, no doubt,” he wrote, “but was it really meant as a personal attack? And even if it was, did he really deserve to be harmed or even killed, as payback? . . . It’s hard to express how much this process of examination began to change me.”

That moment marked a shift: he saw that the anger he directed outward was the same anger that had put him behind bars. “I thought I had been fighting for my dignity and respect,” he later reflected, “but I hadn’t realized how undignified and disrespectful my anger had caused me to be.”

There’s a line in The Life of Antony by Athanasius that describes what sparked the saint’s transformation: “He began to pay attention to himself.”

For Shaka, writing became a lifeline—not just to survive, but to heal. The more attention he paid to himself, the more he uncovered: childhood trauma, the ache of abandonment, the violence he had endured—and inflicted. “Each time I filled a page of my journal,” he writes, “I felt as if a great weight had been lifted.”

He stopped feeling bitter. He stopped carrying around his anger, waiting to explode. He grew stronger. He felt more compassion for other inmates. “Each day in the hole was a test of my will to survive, as the insanity continued to unfold around me,” he writes, “but the act of writing about the things I saw helped to take away their power.”

Shaka could have given in to rage. Hugo could have gone along to get along. Beethoven could have stopped composing. Instead, each became a testament to our uniquely human power: our ability to transform our outer world by changing our inner one. And no one and nothing can take that from you.