Philosophy

This Might Be the Most Important Work You’ll Ever Do

When John Elway retired in May 1999, he had just finished one of the greatest careers in NFL history.

Two consecutive Super Bowl titles.

Super Bowl MVP.

Nine Pro Bowls.

Forty-seven fourth-quarter comebacks, the most in league history.

148 wins as a starting quarterback—the most anyone had ever won.

He was thirty-eight years old, the reigning champion, walking away at the very top.

How proud he must have felt. How fulfilled. He had spent sixteen years proving himself; surely the proving was over. Now he could enjoy what he had earned.

If he did feel that way, it didn’t last.

Because do you know how he admitted to actually feeling when he retired?

Behind.

His peers had spent those same sixteen years building careers in business. Elway worried that outside football, he had no transferable skills beyond his name.

Jackass star Steve-O reached a similar summit and found something equally unsettling.

In 2006, Jackass Number Two had catapulted him into mega-stardom. At the red-carpeted movie premiere, he was on top of the world. Or so one would have thought.

Instead, he felt like he was at his own funeral.

He worried he and his team would never again produce something as good, that it would be downhill from there.

His fears spiraled into addictions, arrests, an intervention, and eventually a 72-hour involuntary psychiatric hold after he emailed friends that he was “ready to die.” It would take him eight years to climb out.

One man got almost everything he had worked for and felt behind. Another reached the height of his fame and felt as though he were at his own funeral.

For both, success had delivered what it promised but failed to deliver what mattered.

Which is why we all need to spend more time cultivating something less visible and far more durable: a rich inner life.

Life is too uncertain, and our interpretation of it too consequential, to leave our well-being entirely in the hands of circumstance or our ever-changing feelings.

Without a rich inner life, we become the person Seneca described as needing “another happiness to safeguard the happiness one has,” forever saying prayers “on behalf of prayers already fulfilled.”

A rich inner life is what keeps the outside world from having the final say.

Few people demonstrate this more powerfully than Etty Hillesum.

As the Nazi occupation tightened around Amsterdam in 1942, Etty’s physical world shrank almost to nothing. The young Dutch Jewish woman was banned from public transportation and parks and forced to wear the yellow star.

Yet, in the midst of this, she wrote in her diary:

Is this really my life? So full, so rich, so intense and so beautiful?

Those words seem almost impossible for someone in her situation.

But Etty had learned how to meet life inwardly. Through relentless reflection, she developed what she called an “uninterrupted dialogue” with beauty—even inside a room she was legally forbidden to leave.

“Within these four walls or within four other ones,” she wrote of her impending internment, “what does it matter? If you have a rich inner life [. . . .] there probably isn’t all that much difference between the inside and outside of camp.”

It reminds me of Epictetus’s challenge: show me someone who can be equally happy on the podium or in prison, and I’ll show you a wise person.

What makes Etty’s example especially inspiring is that she wasn’t born that way. She had to work really, really hard.

In one entry she writes: In the past I would live chaotically in the future, because I refused to live in the here and now… I had the feeling that nothing I did was the ‘real’ thing, that it was all a preparation for something else, something ‘greater’… But that feeling has dropped away from me completely.”

Etty learned to bring herself back.

To the dishes. To a lesson. To a conversation. To one minute lived all the way through instead of mentally abandoning it for the next.

One of her most profound realizations came when she noticed how much of her anxiety came from trying to possess what could never really belong to her.

She would look at a beautiful landscape and feel a pang of sadness because she wanted to own it—to write it down, capture it, make it hers before it disappeared.

She did something similar with people. Her attachment to her mentor Julius Spier could become jealous and possessive: she loved him, so she wanted to make him hers.

And here’s the paradox: loosening that grip didn’t make her feel less connected to him. It made her feel more connected.

“Now that I don’t want to own anything anymore and am free, now I suddenly own everything, now my inner riches are immeasurable.”

The less she tried to force life into the shape she wanted, the more connected she became to other people, to the world, and to herself.

Again, none of this happened automatically. She practiced.

Instead of praying for circumstances to change, she prayed that she could change. She prayed not to become preoccupied with food or clothing or the cold. She reminded herself that sleeping on a hard floor or being forbidden from certain streets didn’t need to consume her.

“These are minor vexations,” she wrote. “So insignificant compared with the infinite riches and possibilities we carry within us. […] Let every day be something more than a thousand everyday cares.”

She sat quietly in the mornings and listened. She picked up a pen and set her thoughts down on paper.

Because to journal is to reason and to reason is to free ourselves.

The act of setting down words is the act of setting down weight. She could see what had been burdening her, and she could question it, reframe it, release it.

Where a less reflective person can become a consumer of circumstance—waiting for the outside world to provide reassurance, meaning, excitement, adequacy—Etty became a generator of meaning.

When the Nazis stripped away more and more of her external world, she kept producing meaning from within.

But that inner work did not end with her. By rooting out personal desires and trivial preoccupations, she made more room in herself for others. She became a haven—a person able to absorb sorrow, offer comfort, and remain present to those around her.

She famously wrote that she wanted to become “the thinking heart of the barracks.”

“I so wish I could put it all into words. Those two months behind barbed wire have been the two richest and most intense months of my life, in which my highest values were so deeply confirmed. I have learned to love Westerbork.”

She didn’t wait for Westerbork to give her peace. She brought peace to Westerbork.

She did the inner work. And it was the most important work she ever did.

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This Is How To Keep it In-ter-ES-ting

My journal entries from last year read like a narrated chore list:

“Productive day. Wrote a lot, read for a solid hour. Now to run.”

I was doing things I supposedly enjoyed, but writing about them as though I were clocking shifts at a factory.

Lately, I’ve been trying to approach creativity differently: more lightly, more patiently, and with more interest in the process itself.

Not just creativity, either. Work. Errands. Exercise. Ordinary life.

“This is the real secret of life,” Alan Watts said, “to be completely engaged with what you are doing in the here and now. And instead of calling it work, realize it’s play.”

Any moment can become an adventure. Curiosity can turn a walk into an expedition. It can make a dull conversation fascinating. It can turn a mundane task into a game.

Thoreau wrote that “in wildness is the preservation of the world.” He believed the wild duck was swifter and more beautiful than the tame one. Good literature, like good thinking, has some of that wildness in it: curious, unplanned, unaffected.

The same may be true of a good life.

A Project of No Importance

After four intense years working on the atomic bomb in Los Alamos, Richard Feynman accepted a teaching position at Cornell.

Some of the country’s most prestigious institutions wanted him. Albert Einstein himself wrote to invite Feynman to join the Institute for Advanced Study at Princeton.

But Feynman felt like a fraud.

The years at Los Alamos had drained him. He was exhausted, uninterested in research, and unable to write more than two sentences about a scientific problem without losing focus.

“They expect me to accomplish something,” he thought, “and I can’t accomplish anything! I have no ideas.”

Then he realized that the expectations attached to these offers were impossible to live up to—and because they were impossible, he had no responsibility to try.

“It was a brilliant idea: You have no responsibility to live up to what other people think you ought to accomplish. I have no responsibility to be like they expect me to be.”

At Cornell, Feynman decided to return to what had drawn him to physics in the first place: fun.

“Now that I am burned out and I’ll never accomplish anything . . . I’m going to play with physics, whenever I want to, without worrying about any importance whatsoever.”

Within a week, he became interested in a wobbling plate someone had thrown in the cafeteria. He started playing around with the mathematics of its motion.

A colleague questioned the importance of this project.

“‘Hah!’ I say. ‘There’s no importance whatsoever. I’m just doing it for the fun of it.’ His reaction didn’t discourage me; I had made up my mind that I was going to enjoy physics and do whatever I liked.”

This project of “no importance” eventually contributed to the work for which he won the Nobel Prize.

The Activity Should Be In-ter-ES-ting

Years later, a young physicist named Leonard Mlodinow arrived at Caltech. Given complete freedom to research whatever he wanted, Mlodinow found himself paralyzed.

He kept looking around to see what subjects were popular and what other physicists considered worthwhile. String theory was gaining traction. Should he study that? Desperate, he went to Feynman for guidance.

As Mlodinow searched aloud for the correct answer, Feynman stopped him.

“Look, selecting a research problem isn’t like climbing a mountain. You don’t do it just because it is there. If you really believed in string theory, you wouldn’t come here asking me. You’d come here telling me.”

Feynman never lost that sense of personal direction. Even in old age, while succumbing to cancer, he was still as “fresh, gleeful, playful, mischievous, [and] curious,” Mlodinow writes.

His method was simple: he actively avoided “any activity that he did not find in-ter-ES-ting.”

Curiosity > Passion

Elizabeth Gilbert had already published three books when she began Eat, Pray, Love—a memoir that she thought people might mock for being so earnest.

But it was a book she needed to write for her own reasons. She was curious whether she could adequately describe her emotional experiences on paper.

When she asked her then-boyfriend if he was comfortable with her writing about him in her memoir, he said, “‘Well, it depends. What’s at stake?’”

As Gilbert writes in Big Magic:

I replied, ‘Nothing. Trust me—nobody reads my books.’

Over twelve million people ended up reading that book.

Eat, Pray, Love helped others understand themselves, but she wrote it to understand herself. “If I’d sat down to write Eat, Pray, Love with the sole aim of helping others, I would’ve produced an entirely different book. I might have even produced a book that was insufferably unreadable.”

She did not begin with a market opportunity, an important message, or a plan to change millions of lives.

She felt the tug of an inner curiosity and followed it.

She wrote to interest herself first.

Enjoy Your Life

There’s another story Gilbert tells in Big Magic that I find comforting whenever I start taking things too seriously.

The novelist Richard Ford was giving a talk at a bookstore in Washington, D.C., when a middle-aged man stood to ask a question.

The man said that he and Ford had a great deal in common. They were around the same age. They had begun writing at approximately the same time. They came from similar backgrounds and wrote about similar subjects.

The difference was that Ford had become a celebrated man of letters, while the other man had never been published.

Years of rejection had crushed him.

“I wonder if you have any advice for me,” the man said. “But please, sir, whatever you do, don’t tell me to persevere, because that’s the only thing people ever tell me to do, and hearing that only makes me feel worse.”

Ford expressed sympathy for the man’s disappointments. Then he said something to the man that made the audience freeze.

He told him to quit.

“I say this to you only because writing is clearly bringing you no pleasure. It is only bringing you pain. Our time on earth is short and should be enjoyed. You should leave this dream behind and go find something else to do with your life. Travel, take up new hobbies, spend time with your family and friends, relax. But don’t write anymore, because it’s obviously killing you.”

The room went silent. Then Ford smiled and casually added, “However, I will say this. If you happen to discover, after a few years away from writing, that you have found nothing that takes its place in your life—nothing that fascinates you, or moves you, or inspires you to the same degree that writing once did . . . well, then, sir, I’m afraid you will have no choice but to persevere.”

There’s a difference between perseverance and self-punishment.

Perseverance means playing the long game, and playing the long game requires a broader perspective.

You are not tied to your work and dragged around by it. You see your creative work for exactly what it is: something you do because you enjoy doing it. Something that is part of your life, but far from the entirety of it. Something you can smile and laugh about because, while you take it seriously, you know it’s not that serious.

You give it your time and attention, then turn that same interest toward everything else: the people you love, the books you read, the conversations you have, and the ordinary things happening around you.

You take it all in, soak it all up, and enjoy as much of it as you can.

That is how you keep it in-ter-ES-ting.

Think About the Rats: On Letting Go So You Can Keep Going

In the 1950s, a Johns Hopkins biologist named Curt Richter dropped rats into glass cylinders half-filled with water and watched them swim.

The rats paddled around in frantic little circles, searching for a way out. Richter, as Nir Eyal writes, sat nearby with a stopwatch and recorded how long they kept going before they stopped trying.

Most lasted around fifteen minutes.

What’s interesting is that the rats were not drowning from exhaustion. Their muscles still worked, their lungs were fine. They had just decided, in their little rat brains, there was no point.

So Richter ran the experiment again, but with one small change.

He dropped a fresh group of rats in and watched them swim. Right when each one was about to give up, he reached in, scooped the rat out, dried it off, let it catch its breath, and plopped it back in the water.

How much longer would you guess those rats swam?

Thirty minutes? An hour? Double their original time? Triple it?

The answer: sixty hours.

Not sixty minutes. Sixty hours. Two and a half straight days of paddling. Roughly the amount of time it takes elite ultra-marathon swimmers to swim from Cuba to Florida.

They were the same type of rats as the first batch, with the same bodies. The only difference was that they now believed rescue was possible.

When I’m on the treadmill and my breathing is labored, I think about the rats.

I think about the rats when a blister on my foot is screaming, or when my mouth is painfully dry. Basically, I think about the rats when my brain is begging me to quit, but my body is still capable of continuing.

Marcus Aurelius said it’s shameful for the mind to give up when the body is still going strong. That’s what the rats remind me of. With the first group of rats, their minds had given up before their bodies.

The second group didn’t suddenly become stronger. They didn’t get better at swimming. Nothing about the water changed.

They had been pulled out once before. They knew, in whatever small way rats know things, that rescue could come.

So they kept swimming.

Their only job was to keep going.

Don’t Get Stuck in Preparation

Before landing roles in Euphoria and The White Lotus, Lukas Gage struggled to break into the industry.

At eighteen, he moved to LA and enrolled in an acting class while searching for an agent. But it turned out to be harder than he imagined. No one would talk to him. Maybe he just wasn’t cut out to be an actor.

Feeling low, he asked his acting teacher, Leigh Kilton-Smith, if she had a moment to talk. He confessed his doubts about his abilities.

“I really need you to tell me the truth,” he said. “What’s the worst thing about my acting?”

“You know my biggest criticism right now of where you are in your career,” she said. “I see your plan.”

“What?”

“Did I stutter? I said I see your plan. I see that you’ve done the work and now a day later you’re stuck in preparation, and you haven’t done the necessary work to let your plan go. [. . .] You’re relying on your plan, and that’s when your work runs the chance of being dull and uninteresting. You’re many things, Lukas, but uninteresting ain’t one of them.”

He thought he might cry. She was right, he knew, but he wasn’t ready to fully accept it.

“But if I don’t know what’s going to happen—”

Suddenly, something flew toward his head.

Reflexively, he reached out and grabbed it: a tissue box his teacher had thrown at him.

“What the actual fuck?”

“Bet you didn’t see that coming, did you?”

He had not.

“And yet you caught it. You didn’t have to think about it. You didn’t have to reference any notes on how to catch a tissue box being thrown at your head by your crazy acting teacher. You simply caught it, instinct kicked in, and you were in a state of trust.”

“Trust!” she continued. “Trust in yourself. It’s what’s missing from your characters, and from you, Lukas. The art suffers and runs the risk of looking and feeling and smelling and being like everyone else.”

Trust.

That was it.

The work he’d already done was in him. He didn’t need to cling to the plan anymore. He needed to trust himself enough to let it go.

“I can only say all this,” she added, “because I’m also deeply and profoundly afraid every moment of every day. I am a fuckup, I’m a fraud, but either I trust my life experiences and my path or I become the world’s oldest hooker.”

“Fuck you: you know how to do this.”

Early in his career, Breaking Bad star Bryan Cranston was auditioning constantly.

After each audition, he would pace by the phone, anxious to hear if he had gotten the part.

“And then when I heard I didn’t get the part, I’d marinate in disappointment and introspection. Could I have done something differently?

His wife eventually set him up with a self-help coach, who told Cranston he needed to focus on the process, not the outcome.

That’s when everything changed.

By detaching from the outcome, Cranston put himself back in control. He realized auditions weren’t about competing with other actors. They were about giving something.

“I wasn’t there to get a job. I was there to do a job. Simple as that. I was there to give a performance.” Whether or not he got the part was not up to him, and therefore not his concern. Instead of pacing by the phone after each audition, he would throw the script in a basket when he got home and forget about it.

“I’d let go. You can’t fake letting go. You have to really genuinely detach from it. If I’d get a callback, I’d fish out the script and say, ‘Oh yeah, I remember this guy.’”

Auditioning became enjoyable.

How could it not?

With the outcome no longer in charge, with his trust placed in himself and in the work instead of the result, he walked into each audition holding all the power.

That’s the thing about trusting yourself: it’s more a decision than a feeling.

When Christina Applegate first started working on the set of Anchorman, she had never done improv comedy. She walked around asking anyone who would listen, “Teach me, Obi-Wan.”

Steve Carell insisted that she didn’t need to be taught. She could do it on her own.

It was, Applegate writes, “such a beautiful act of belief in me.”

“No one sat me down and held my hand and looked lovingly into my eyes and told me their wisdom. They just said: ‘Fuck you: you know how to do this.’”

Trusting yourself is deciding to put your weight on what you’ve already practiced, what you’ve already lived through, what you already know.

The rest of it—the part you don’t control—you set down.

Then, you keep going.

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