From 1994-1995 I had the great pleasure of training with wrestling legend John Smith, 2-time gold medalist and 4-time world champion (domestic freestyle record of 80-0; international freestyle record of 100-5).

He was famous for his low leg attacks that made even Olympic finals look like textbook demonstrations.

The problem was, of course, that I was in New Hampshire at boarding school and had never met John Smith. I only trained with him 45-60 minutes per night while I was lucid dreaming. I went on to have my best career season, which culminated with a more than 20-0 record before the national championships…

I’ve since used lucid dreaming to:

- Accelerate skill acquisition (example: yabusame)
- Reactivate “forgotten” languages in less time
- Cultivate zen-like present-state awareness and decrease needless stress

Lucid Dreaming 101

I applied to Stanford University because I wanted to refine my clinical understanding of lucid dreaming: the ability to become conscious during dreams and affect their content.

This isn’t new-age nonsense, either. It’s been tested in the strictest of lab settings.

Dr. Stephen LaBerge of Stanford was considered the world’s foremost researchers in the science and practice of lucid dreaming, and he had pioneered proving its existence. How? It turns out that eye movement, unlike the rest of the skeletal muscular system, is not inhibited by REM sleep. Subjects could memorize horizontal eye patterns (e.g. left-left-right-right-left-right-left) and repeat the patterns upon becoming lucid, which researchers could observe, all while recording brain activity with an EEG to confirm that the subjects where, in fact, in a dream state. Tibetan monks have been practicing lucid dreaming for thousands of years, but it was considered fringe speculation until it was captured in a controlled environment.

There are now dozens of studies that explore the incredibly cool world of lucid dreaming and hint at applications (search “lucid dreaming” here on PubMed).

I recently had dinner with former PayPal employee Mark Goldenson, who was a researcher in both Stephen LaBerge’s lab and Phil Zimbardo’s psychophysiology lab at Stanford, and the conversation convinced me that sharing the basics was worth a post.

For those interested in experiencing lucid dreaming, here are a few simple training methods, including:

Step 1) Develop dream recall -

Have you ever thought that you didn’t dream on given nights, or perhaps not at all? If I were to track your REM sleep, as I have mine on even “dreamless” nights, you quickly realize that this isn’t the case. Undeveloped recall is to blame.

Put a pad of paper next to your bed and record your dream immediately upon waking. Immediately means immediately. If you get dressed first, or even stare at the ceiling for a minute, dream recollection will be nil. Expect that you might not get more than a few lines for the first week or so, but also expect to get to multi-page recall ability within 2-3 weeks. This alone will make you look forward to going to bed.

Step 2) Identify dream cues and/or do reality checks -

Some people, like Mark, can use their dream log to identify common dream elements that recur from night to night. Water seems to be particularly common. These elements are then used for “reality checks”: asking yourself if you’re dreaming when you see these cues during waking hours, and then testing.

Testing entails doing something like trying to fly (not recommended) or looking at your environment for clear indications of dream state. The latter is my preference, and I typically skip the dream log and default to a few simple tests at set action (every time I check the time or walk through a door, for example).

Since working memory can only hold around 7 +/- 2 bits of information, and you are constantly creating your dreamscape in real-time, there are a few things that change if you look away and then look back at them:

a. Text (e.g., written signs)
b. Digital clocks/watches. Fascinatingly, analog clocks appear to keep accurate dream time, which, in my case, also corresponds to real time passing.
c. Complex patterns

For the last category, I like to look at wall brickwork or floor patterns, look away, and look back to see if their orientation (e.g. horizontal vs. vertical) or tile/block size has changed, asking “am I dreaming?” If there are changes, guess what? You are either on some strong hallucinogens or you are dreaming. If you’re dreaming and answer in the affirmative, it is at this point that you will become lucid.

Step 3) Induce lucidity –

MILD

There are a number of techniques that help induce lucidity. One such technique tested by LaBerge, referred to as Mnemonic-Induction of Lucid Dreaming (MILD), involved — in my case — waking up in the middle of the night, setting the intention to lucid dream for 10-15 minutes, then going back to bed. I have found this to work best when I wake 5 hours or so after going to sleep (not just to bed). Here is a longer description from LaBerge’s FAQ.

I have also found duration of sleep to be an important variable. It will often be easiest for novices to achieve lucidity if they sleep to excess — more than 9 hours (think Saturday or Sunday mornings) — and then use the snooze button to wake every 10-15 minutes for another hour. This juxtaposition of waking and sleep blurs the lines and seems to make the lucid state easier to achieve.

Ancillary Drugs

Three drugs, in my experience, also seems to assist with induction: huperzine-A (200-400 mcg), melatonin (3 mg), and nicotine (standard patch). I don’t suggest combining them.

Huperzine-A is an acetyl-cholinesterase inhibitor, tested in Chinese clinical trials for treating Alzheimer’s, and will increase the half-life of the neurotransmitter acetylcholine at the synapse. This is my preferred tool if I’m using chemical assistance. Melatonin is involved with setting circadian rhythm and its release is controlled by the pineal gland and suprachiasmatic nuclei (SCN). Dreams on melatonin tend to be more colorful and more chaotic, as is also the case with nicotine. Nicotine is my last choice, as it is addictive and can cause total insomnia if you don’t time it properly. If you happen to be quitting smoking and will be using the patch regardless, be sure to put it on immediately prior to bed so the blood nicotine levels (and stimulant effects) peak well after you’ve fallen asleep. Mistime it and you’ll be one grumpy bastard the next morning.

Step 4) Extend lucidity duration

This is where things get a little strange, or even cooler.

The first few times you achieve lucidity, you will likely be so excited that you will wake yourself up. Two effective techniques for extending lucidity are spinning (a la a piroutte in place) and looking at your hands. Both techniques, I believe, originated with Carlos Castaneda, but LaBerge was the first to test them and quantify the effectiveness of spinning vs. hand rubbing:

…the odds in favor of continuing the lucid dream were about 22 to 1 after spinning, 13 to 1 after hand rubbing (another technique designed to prevent awakening), and 1 to 2 after “going with the flow” (a “control” task). That makes the relative odds favoring spinning over going with the flow 48 to 1, and for rubbing over going with the flow, 27 to 1.

Source: Lucidity Institute

Step 5) Once you’ve flown all over and had sex with every hottie you can think of…

Try to explore memory and performance. Indulge in the flying and sex binge, as all newbies do — no reason to rush that phase, of course — but then expand your carnal horizons in other directions.

Have fun and sweet dreams…

Total read time (bolded sections) = 5 minutes
Total read time (all) = 40 minutes

I am embarrassed to tell you that, up until three weeks ago, I had never read Dr. Martin Luther King, Jr.’s Letter from a Birmingham City Jail. It is, without a doubt, one of the best case studies in how to deal with criticism I’ve ever come across.

Much like the historic Declaration of Independence (4-minute read time) and Abraham Lincoln’s Gettysburg Address (30-second read time), not much happened immediately following publication.

The direct action that it helped catalyze, however, prompted police abuse that became front-page news around the world.

The news created pressure on the US government for a response, and when Martin Luther later spoke with President John F. Kennedy, it’s reported that JFK’s message was much the same as the clergymen below: please be patient; time will solve this.

Reverend King’s response was purportedly a simple statement of fact. “I can’t stop this movement. The children plan to march on to the capital.”

JFK’s then sighed and changed his tune: “OK. What do you want, Martin?”

Check mate…

This was not accidental. From Reverend King’s actions that landed him in jail (the Birmingham Campaign), to his measured response to the clergymen, to the provocation of police brutality, his tactics were borrowed largely from Mahatma Gandhi.

Below, please find the original letter to Martin Luther and his response, which was originally composed on toilet paper, in newspaper margins, and on other available scraps of paper. He did not have Wikipedia or encyclopedias for citations.

I have included the bolded highlights I made upon my first reading. The highlights include not just his masterful disarming of arguments, but also notable concepts and demonstrations of logic.

Please note: I do not believe in collective guilt. To my mind, it serves no useful purpose. I include this letter, not to make a point about race, but to illustrate how one can address critics and recruit them–or the broader world–to a point of view. The verbal techniques, such as accepting the validity of emotions and arguments before deconstructing them, can be applied to almost all conflicts, whether in the boardroom, bedroom, or political battlefield.

I sincerely hope that, after reading the bolded passages, you will return to read the entire letter later, alternatively called “Why We Can’t Wait.” It is very well worth your time.

The Original Letter to Reverend King

April 12, 1963

A Call for Unity

We clergymen are among those who, in January, issued “an Appeal for Law and Order and Common Sense,” in dealing with racial problems in Alabama. We expressed understanding that honest convictions in racial matters could properly be pursued in the courts, but urged that decisions of those courts should in the meantime be peacefully obeyed.

Since that time there has been some evidence of increased forbearance and a willingness to face facts. Responsible citizens have undertaken to work on various problems which cause racial friction and unrest. In Birmingham, recent public events have given indication that we all have opportunity for a new constructive and realistic approach to racial problems.

However, we are now confronted by a series of demonstrations by some of our Negro citizens, directed and led in part by outsiders. We recognize the natural impatience of people who feel that their hopes are slow in being realized. But we are convinced that these demonstrations are unwise and untimely.

We agree rather with certain local Negro leadership which has called for honest and open negotiation of racial issues in our area. And we believe this kind of facing of issues can best be accomplished by citizens of our own metropolitan area, white and Negro, meeting with their knowledge and experiences of the local situation. All of us need to face that responsibility and find proper channels for its accomplishment.

Just as we formerly pointed out that “hatred and violence have no sanction in our religious and political traditions,” we also point out that such actions as incite to hatred and violence, however technically peaceful those actions may be, have not contributed to the resolution of our local problems. We do not believe that these days of new hope are days when extreme measures are justified in Birmingham.

We commend the community as a whole, and the local news media and law enforcement officials in particular, on the calm manner in which these demonstrations have been handled. We urge the public to continue to show restraint should the demonstrations continue, and the law enforcement officials to remain calm and continue to protect our city from violence.

We further strongly urge our own Negro community to withdraw support from these demonstrations, and to unite locally in working peacefully for a better Birmingham. When rights are consistently denied, a cause should be pressed in the courts and in negotiations among local leaders, and not in the streets. We appeal to both our white and Negro citizenry to observe the principles of law and order and common sense.

Signed by:

C.C.J. CARPENTER, D.D., LL.D., Bishop of Alabama.
JOSEPH A. DURICK, D.D., Auxiliary Bishop, Diocese of Mobile-Birmingham
Rabbi MILTON L. GRAFMAN, Temple Emanu-El, Birmingham, Alabama
Bishop PAUL HARDIN, Bishop of the Alabama-West Florida Conference of the Methodist Church
Bishop NOLAN B. HARMON, Bishop of the North Alabama Conference of the Methodist Church
GEORGE M. MURRAY, D.D., LL.D., Bishop Coadjutor, Episcopal Diocese of Alabama
EDWARD V. RAMAGE, Moderator, Synod of the Alabama Presbyterian Church in the United States
EARL STALLINGS, Pastor, First Baptist Church, Birmingham, Alabama

Dr. King’s Response – Letter from a Birmingham City Jail

April 16, 1963

My dear Fellow Clergymen,

While confined here in the Birmingham city jail, I came across your recent statement calling my present activities “unwise and untimely.” Seldom do I pause to answer criticism of my work and ideas. If I sought to answer all the criticisms that cross my desk, my secretaries would have little time for anything other than such correspondence in the course of the day, and I would have no time for constructive work. But since I feel that you are men of genuine good will and that your criticisms are sincerely set forth, I want to try to answer your statements in what I hope will be patient and reasonable terms.

I think I should indicate why I am here in Birmingham, since you have been influenced by the view which argues against “outsiders coming in.” I have the honor of serving as president of the Southern Christian Leadership Conference, an organization operating in every southern state, with headquarters in Atlanta, Georgia. We have some eighty-five affiliated organizations across the South, and one of them is the Alabama Christian Movement for Human Rights. Frequently we share staff, educational and financial resources with our affiliates. Several months ago the affiliate here in Birmingham asked us to be on call to engage in a nonviolent direct-action program if such were deemed necessary. We readily consented, and when the hour came we lived up to our promise. So I, along with several members of my staff, am here because I was invited here I am here because I have organizational ties here.

But more basically, I am in Birmingham because injustice is here. Just as the prophets of the eighth century B.C. left their villages and carried their “thus saith the Lord” far beyond the boundaries of their home towns, and just as the Apostle Paul left his village of Tarsus and carried the gospel of Jesus Christ to the far corners of the Greco-Roman world, so am I compelled to carry the gospel of freedom beyond my own home town. Like Paul, I must constantly respond to the Macedonian call for aid.

Moreover, I am cognizant of the interrelatedness of all communities and states. I cannot sit idly by in Atlanta and not be concerned about what happens in Birmingham. Injustice anywhere is a threat to justice everywhere. We are caught in an inescapable network of mutuality, tied in a single garment of destiny. Whatever affects one directly, affects all indirectly. Never again can we afford to live with the narrow, provincial “outside agitator” idea. Anyone who lives inside the United States can never be considered an outsider anywhere within its bounds.

You deplore the demonstrations taking place in Birmingham. But your statement, I am sorry to say, fails to express a similar concern for the conditions that brought about the demonstrations. I am sure that none of you would want to rest content with the superficial kind of social analysis that deals merely with effects and does not grapple with underlying causes. It is unfortunate that demonstrations are taking place in Birmingham, but it is even more unfortunate that the city’s white power structure left the Negro community with no alternative.

In any nonviolent campaign there are four basic steps: collection of the facts to determine whether injustices exist; negotiation; self-purification; and direct action. We have gone through an these steps in Birmingham. There can be no gainsaying the fact that racial injustice engulfs this community. Birmingham is probably the most thoroughly segregated city in the United States. Its ugly record of brutality is widely known. Negroes have experienced grossly unjust treatment in the courts. There have been more unsolved bombings of Negro homes and churches in Birmingham than in any other city in the nation. These are the hard, brutal facts of the case. On the basis of these conditions, Negro leaders sought to negotiate with the city fathers. But the latter consistently refused to engage in good-faith negotiation.

Then, last September, came the opportunity to talk with leaders of Birmingham’s economic community. In the course of the negotiations, certain promises were made by the merchants — for example, to remove the stores humiliating racial signs. On the basis of these promises, the Reverend Fred Shuttlesworth and the leaders of the Alabama Christian Movement for Human Rights agreed to a moratorium on all demonstrations. As the weeks and months went by, we realized that we were the victims of a broken promise. A few signs, briefly removed, returned; the others remained.

As in so many past experiences, our hopes bad been blasted, and the shadow of deep disappointment settled upon us. We had no alternative except to prepare for direct action, whereby we would present our very bodies as a means of laying our case before the conscience of the local and the national community. Mindful of the difficulties involved, we decided to undertake a process of self-purification. We began a series of workshops on nonviolence, and we repeatedly asked ourselves : “Are you able to accept blows without retaliating?” “Are you able to endure the ordeal of jail?” We decided to schedule our direct-action program for the Easter season, realizing that except for Christmas, this is the main shopping period of the year. Knowing that a strong economic withdrawal program would be the by-product of direct action, we felt that this would be the best time to bring pressure to bear on the merchants for the needed change.

Then it occurred to us that Birmingham’s mayoralty election was coming up in March, and we speedily decided to postpone action until after election day. When we discovered that the Commissioner of Public Safety, Eugene “Bull” Connor, had piled up enough votes to be in the run-off we decided again to postpone action until the day after the run-off so that the demonstrations could not be used to cloud the issues. Like many others, we waited to see Mr. Connor defeated, and to this end we endured postponement after postponement. Having aided in this community need, we felt that our direct-action program could be delayed no longer.

Creative Tension

You may well ask: “Why direct action? Why sit-ins, marches and so forth? Isn’t negotiation a better path?” You are quite right in calling, for negotiation. Indeed, this is the very purpose of direct action. Nonviolent direct action seeks to create such a crisis and foster such a tension that a community which has constantly refused to negotiate is forced to confront the issue. It seeks so to dramatize the issue that it can no longer be ignored. My citing the creation of tension as part of the work of the nonviolent-resister may sound rather shocking. But I must confess that I am not afraid of the word “tension.” I have earnestly opposed violent tension, but there is a type of constructive, nonviolent tension which is necessary for growth. Just as Socrates felt that it was necessary to create a tension in the mind so that individuals could rise from the bondage of myths and half-truths to the unfettered realm of creative analysis and objective appraisal, we must we see the need for nonviolent gadflies to create the kind of tension in society that will help men rise from the dark depths of prejudice and racism to the majestic heights of understanding and brotherhood.

The purpose of our direct-action program is to create a situation so crisis-packed that it will inevitably open the door to negotiation. I therefore concur with you in your call for negotiation. Too long has our beloved Southland been bogged down in a tragic effort to live in monologue rather than dialogue.

One of the basic points in your statement is that the action that I and my associates have taken in Birmingham is untimely. Some have asked: “Why didn’t you give the new city administration time to act?” The only answer that I can give to this query is that the new Birmingham administration must be prodded about as much as the outgoing one, before it will act. We are sadly mistaken if we feel that the election of Albert Boutwell as mayor will bring the millennium to Birmingham. While Mr. Boutwell is a much more gentle person than Mr. Connor, they are both segregationists, dedicated to maintenance of the status quo. I have hope that Mr. Boutwell will be reasonable enough to see the futility of massive resistance to desegregation. But he will not see this without pressure from devotees of civil rights. My friends, I must say to you that we have not made a single gain civil rights without determined legal and nonviolent pressure. Lamentably, it is an historical fact that privileged groups seldom give up their privileges voluntarily. Individuals may see the moral light and voluntarily give up their unjust posture; but, as Reinhold Niebuhr has reminded us, groups tend to be more immoral than individuals.

We know through painful experience that freedom is never voluntarily given by the oppressor; it must be demanded by the oppressed. Frankly, I have yet to engage in a direct-action campaign that was “well timed” in the view of those who have not suffered unduly from the disease of segregation. For years now I have heard the word “Wait!” It rings in the ear of every Negro with piercing familiarity. This “Wait” has almost always meant ‘Never.” We must come to see, with one of our distinguished jurists, that “justice too long delayed is justice denied.”

We have waited for more than 340 years for our constitutional and God-given rights. The nations of Asia and Africa are moving with jetlike speed toward gaining political independence, but we stiff creep at horse-and-buggy pace toward gaining a cup of coffee at a lunch counter. Perhaps it is easy for those who have never felt the stinging dark of segregation to say, “Wait.” But when you have seen vicious mobs lynch your mothers and fathers at will and drown your sisters and brothers at whim; when you have seen hate-filled policemen curse, kick and even kill your black brothers and sisters; when you see the vast majority of your twenty million Negro brothers smothering in an airtight cage of poverty in the midst of an affluent society; when you suddenly find your tongue twisted and your speech stammering as you seek to explain to your six-year-old daughter why she can’t go to the public amusement park that has just been advertised on television, and see tears welling up in her eyes when she is told that Funtown is closed to colored children, and see ominous clouds of inferiority beginning to form in her little mental sky, and see her beginning to distort her personality by developing an unconscious bitterness toward white people; when you have to concoct an answer for a five-year-old son who is asking: “Daddy, why do white people treat colored people so mean?”; when you take a cross-county drive and find it necessary to sleep night after night in the uncomfortable corners of your automobile because no motel will accept you; when you are humiliated day in and day out by nagging signs reading “white” and “colored”; when your first name becomes “nigger,” your middle name becomes “boy” (however old you are) and your last name becomes “John,” and your wife and mother are never given the respected title “Mrs.”; when you are harried by day and haunted by night by the fact that you are a Negro, living constantly at tiptoe stance, never quite knowing what to expect next, and are plagued with inner fears and outer resentments; when you are forever fighting a degenerating sense of “nobodiness” then you will understand why we find it difficult to wait. There comes a time when the cup of endurance runs over, and men are no longer willing to be plunged into the abyss of despair. I hope, sirs, you can understand our legitimate and unavoidable impatience.

Breaking the Law

You express a great deal of anxiety over our willingness to break laws. This is certainly a legitimate concern. Since we so diligently urge people to obey the Supreme Court’s decision of 1954 outlawing segregation in the public schools, at first glance it may seem rather paradoxical for us consciously to break laws. One may won ask: “How can you advocate breaking some laws and obeying others?” The answer lies in the fact that there fire two types of laws: just and unjust. I would be the Brat to advocate obeying just laws. One has not only a legal but a moral responsibility to obey just laws. Conversely, one has a moral responsibility to disobey unjust laws. I would agree with St. Augustine that “an unjust law is no law at all.”

Now, what is the difference between the two? How does one determine whether a law is just or unjust? A just law is a man-made code that squares with the moral law or the law of God. An unjust law is a code that is out of harmony with the moral law. To put it in the terms of St. Thomas Aquinas: An unjust law is a human law that is not rooted in eternal law and natural law. Any law that uplifts human personality is just. Any law that degrades human personality is unjust. All segregation statutes are unjust because segregation distort the soul and damages the personality. It gives the segregator a false sense of superiority and the segregated a false sense of inferiority. Segregation, to use the terminology of the Jewish philosopher Martin Buber, substitutes an “I-it” relationship for an “I-thou” relationship and ends up relegating persons to the status of things. Hence segregation is not only politically, economically and sociologically unsound, it is morally wrong and awful. Paul Tillich said that sin is separation. Is not segregation an existential expression ‘of man’s tragic separation, his awful estrangement, his terrible sinfulness? Thus it is that I can urge men to obey the 1954 decision of the Supreme Court, for it is morally right; and I can urge them to disobey segregation ordinances, for they are morally wrong.

Let us consider a more concrete example of just and unjust laws. An unjust law is a code that a numerical or power majority group compels a minority group to obey but does not make binding on itself. This is difference made legal. By the same token, a just law is a code that a majority compels a minority to follow and that it is willing to follow itself. This is sameness made legal.

Let me give another explanation. A law is unjust if it is inflicted on a minority that, as a result of being denied the right to vote, had no part in enacting or devising the law. Who can say that the legislature of Alabama which set up that state’s segregation laws was democratically elected? Throughout Alabama all sorts of devious methods are used to prevent Negroes from becoming registered voters, and there are some counties in which, even though Negroes constitute a majority of the population, not a single Negro is registered. Can any law enacted under such circumstances be considered democratically structured?

Sometimes a law is just on its face and unjust in its application. For instance, I have been arrested on a charge of parading without a permit. Now, there is nothing wrong in having an ordinance which requires a permit for a parade. But such an ordinance becomes unjust when it is used to maintain segregation and to deny citizens the First Amendment privilege of peaceful assembly and protest.

I hope you are able to see the distinction I am trying to point out. In no sense do I advocate evading or defying the law, as would the rabid segregationist. That would lead to anarchy. One who breaks an unjust law must do so openly, lovingly, and with a willingness to accept the penalty. I submit that an individual who breaks a law that conscience tells him is unjust and who willingly accepts the penalty of imprisonment in order to arouse the conscience of the community over its injustice, is in reality expressing the highest respect for law.

Of course, there is nothing new about this kind of civil disobedience. It was evidenced sublimely in the refusal of Shadrach, Meshach and Abednego to obey the laws of Nebuchadnezzar, on the ground that a higher moral law was at stake. It was practiced superbly by the early Christians, who were willing to face hungry lions and the excruciating pain of chopping blocks rather than submit to certain unjust laws of the Roman Empire. To a degree, academic freedom is a reality today because Socrates practiced civil disobedience. In our own nation, the Boston Tea Party represented a massive act of civil disobedience.

The White Moderate

We should never forget that everything Adolf Hitler did in Germany was “legal” and everything the Hungarian freedom fighters did in Hungary was “illegal.” It was “illegal” to aid and comfort a Jew in Hitler’s Germany. Even so, I am sure that, had I lived in Germany at the time, I would have aided and comforted my Jewish brothers. If today I lived in a Communist country where certain principles dear to the Christian faith are suppressed, I would openly advocate disobeying that country’s antireligious laws.

I must make two honest confessions to you, my Christian and Jewish brothers. First, I must confess that over the past few years I have been gravely disappointed with the white moderate. I have almost reached the regrettable conclusion that the Negro’s great stumbling block in his stride toward freedom is not the White Citizen’s Counciler or the Ku Klux Klanner, but the white moderate, who is more devoted to “order” than to justice; who prefers a negative peace which is the absence of tension to a positive peace which is the presence of justice; who constantly says: “I agree with you in the goal you seek, but I cannot agree with your methods of direct action”; who paternalistically believes he can set the timetable for another man’s freedom; who lives by a mythical concept of time and who constantly advises the Negro to wait for a “more convenient season.” Shallow understanding from people of good will is more frustrating than absolute misunderstanding from people of ill will. Lukewarm acceptance is much more bewildering than outright rejection.

I had hoped that the white moderate would understand that law and order exist for the purpose of establishing justice and that when they fan in this purpose they become the dangerously structured dams that block the flow of social progress. I had hoped that the white moderate would understand that the present tension in the South is a necessary phase of the transition from an obnoxious negative peace, in which the Negro passively accepted his unjust plight, to a substantive and positive peace, in which all men will respect the dignity and worth of human personality. Actually, we who engage in nonviolent direct action are not the creators of tension. We merely bring to the surface the hidden tension that is already alive. We bring it out in the open, where it can be seen and dealt with. Like a boil that can never be cured so long as it is covered up but must be opened with an its ugliness to the natural medicines of air and light, injustice must be exposed, with all the tension its exposure creates, to the light of human conscience and the air of national opinion before it can be cured.

In your statement you assert that our actions, even though peaceful, must be condemned because they precipitate violence. But is this a logical assertion? Isn’t this like condemning a robbed man because his possession of money precipitated the evil act of robbery? Isn’t this like condemning Socrates because his unswerving commitment to truth and his philosophical inquiries precipitated the act by the misguided populace in which they made him drink hemlock? Isn’t this like condemning Jesus because his unique God-consciousness and never-ceasing devotion to God’s will precipitated the evil act of crucifixion? We must come to see that, as the federal courts have consistently affirmed, it is wrong to urge an individual to cease his efforts to gain his basic constitutional rights because the quest may precipitate violence. Society must protect the robbed and punish the robber.

I had also hoped that the white moderate would reject the myth concerning time in relation to the struggle for freedom. I have just received a letter from a white brother in Texas. He writes: “An Christians know that the colored people will receive equal rights eventually, but it is possible that you are in too great a religious hurry. It has taken Christianity almost two thousand years to accomplish what it has. The teachings of Christ take time to come to earth.” Such an attitude stems from a tragic misconception of time, from the strangely rational notion that there is something in the very flow of time that will inevitably cure all ills. Actually, time itself is neutral; it can be used either destructively or constructively. More and more I feel that the people of ill will have used time much more effectively than have the people of good will. We will have to repent in this generation not merely for the hateful words and actions of the bad people but for the appalling silence of the good people. Human progress never rolls in on wheels of inevitability; it comes through the tireless efforts of men willing to be co-workers with God, and without this ‘hard work, time itself becomes an ally of the forces of social stagnation. We must use time creatively, in the knowledge that the time is always ripe to do right. Now is the time to make real the promise of democracy and transform our pending national elegy into a creative psalm of brotherhood. Now is the time to lift our national policy from the quicksand of racial injustice to 6e solid rock of human dignity.

You speak of our activity in Birmingham as extreme. At fist I was rather disappointed that fellow clergymen would see my nonviolent efforts as those of an extremist. I began thinking about the fact that stand in the middle of two opposing forces in the Negro community. One is a force of complacency, made up in part of Negroes who, as a result of long years of oppression, are so drained of self-respect and a sense of “somebodiness” that they have adjusted to segregation; and in part of a few middle class Negroes who, because of a degree of academic and economic security and because in some ways they profit by segregation, have become insensitive to the problems of the masses. The other force is one of bitterness and hatred, and it comes perilously close to advocating violence. It is expressed in the various black nationalist groups that are springing up across the nation, the largest and best-known being Elijah Muhammad’s Muslim movement. Nourished by the Negro’s frustration over the continued existence of racial discrimination, this movement is made up of people who have lost faith in America, who have absolutely repudiated Christianity, and who have concluded that the white man is an incorrigible “devil.”

I have tried to stand between these two forces, saying that we need emulate neither the “do-nothingism” of the complacent nor the hatred and despair of the black nationalist. For there is the more excellent way of love and nonviolent protest. I am grateful to God that, through the influence of the Negro church, the way of nonviolence became an integral part of our struggle.

If this philosophy had not emerged, by now many streets of the South would, I am convinced, be flowing with blood. And I am further convinced that if our white brothers dismiss as “rabble-rousers” and “outside agitators” those of us who employ nonviolent direct action, and if they refuse to support our nonviolent efforts, millions of Negroes will, out of frustration and despair, seek solace and security in black-nationalist ideologies a development that would inevitably lead to a frightening racial nightmare.

Oppressed people cannot remain oppressed forever. The yearning for freedom eventually manifests itself, and that is what has happened to the American Negro. Something within has reminded him of his birthright of freedom, and something without has reminded him that it can be gained. Consciously or unconsciously, he has been caught up by the Zeitgeist, and with his black brothers of Africa and his brown and yellow brothers of Asia, South America and the Caribbean, the United States Negro is moving with a sense of great urgency toward the promised land of racial justice. If one recognizes this vital urge that has engulfed the Negro community, one should readily understand why public demonstrations are taking place. The Negro has many pent-up resentments and latent frustrations, and he must release them. So let him march; let him make prayer pilgrimages to the city hall; let him go on freedom rides-and try to understand why he must do so. If his repressed emotions are not released in nonviolent ways, they will seek expression through violence; this is not a threat but a fact of history. So I have not said to my people: “Get rid of your discontent.” Rather, I have tried to say that this normal and healthy discontent can be channeled into the creative outlet of nonviolent direct action. And now this approach is being termed extremist.

Extremists for Love

But though I was initially disappointed at being categorized as an extremist, as I continued to think about the matter I gradually gained a measure of satisfaction from the label. Was not Jesus an extremist for love: “Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you.” Was not Amos an extremist for justice: “Let justice roll down like waters and righteousness like an ever-flowing stream.” Was not Paul an extremist for the Christian gospel: “I bear in my body the marks of the Lord Jesus.” Was not Martin Luther an extremist: “Here I stand; I cannot do otherwise, so help me God.” And John Bunyan: “I will stay in jail to the end of my days before I make a butchery of my conscience.” And Abraham Lincoln: “This nation cannot survive half slave and half free.” And Thomas Jefferson: “We hold these truths to be self-evident, that an men are created equal …” So the question is not whether we will be extremists, but what kind of extremists we will be. We we be extremists for hate or for love? Will we be extremist for the preservation of injustice or for the extension of justice? In that dramatic scene on Calvary’s hill three men were crucified. We must never forget that all three were crucified for the same crime—the crime of extremism. Two were extremists for immorality, and thus fell below their environment. The other, Jesus Christ, was an extremist for love, truth and goodness, and thereby rose above his environment. Perhaps the South, the nation and the world are in dire need of creative extremists.

I had hoped that the white moderate would see this need. Perhaps I was too optimistic; perhaps I expected too much. I suppose I should have realized that few members of the oppressor race can understand the deep groans and passionate yearnings of the oppressed race, and still fewer have the vision to see that injustice must be rooted out by strong, persistent and determined action. I am thankful, however, that some of our white brothers in the South have grasped the meaning of this social revolution and committed themselves to it. They are still too few in quantity, but they are big in quality. Some-such as Ralph McGill, Lillian Smith, Harry Golden, James McBride Dabbs, Ann Braden and Sarah Patton Boyle—have written about our struggle in eloquent and prophetic terms. Others have marched with us down nameless streets of the South. They have languished in filthy, roach-infested jails, suffering the abuse and brutality of policemen who view them as “dirty nigger lovers.” Unlike so many of their moderate brothers and sisters, they have recognized the urgency of the moment and sensed the need for powerful “action” antidotes to combat the disease of segregation.

The White Church

Let me take note of my other major disappointment. I have been so greatly disappointed with the white church and its leadership. Of course, there are some notable exceptions. I am not unmindful of the fact that each of you has taken some significant stands on this issue. I commend you, Reverend Stallings, for your Christian stand on this past Sunday, in welcoming Negroes to your worship service on a non segregated basis. I commend the Catholic leaders of this state for integrating Spring Hill College several years ago.

But despite these notable exceptions, I must honestly reiterate that I have been disappointed with the church. I do not say this as one of those negative critics who can always find something wrong with the church. I say this as a minister of the gospel, who loves the church; who was nurtured in its bosom; who ‘has been sustained by its spiritual blessings and who will remain true to it as long as the cord of Rio shall lengthen.

When I was suddenly catapulted into the leadership of the bus protest in Montgomery, Alabama, a few years ago, I felt we would be supported by the white church felt that the white ministers, priests and rabbis of the South would be among our strongest allies. Instead, some have been outright opponents, refusing to understand the freedom movement and misrepresenting its leader era; an too many others have been more cautious than courageous and have remained silent behind the anesthetizing security of stained-glass windows.

In spite of my shattered dreams, I came to Birmingham with the hope that the white religious leadership of this community would see the justice of our cause and, with deep moral concern, would serve as the channel through which our just grievances could reach the power structure. I had hoped that each of you would understand. But again I have been disappointed.

I have heard numerous southern religious leaders admonish their worshipers to comply with a desegregation decision because it is the law, but I have longed to hear white ministers declare: “Follow this decree because integration is morally right and because the Negro is your brother.” In the midst of blatant injustices inflicted upon the Negro, I have watched white churchmen stand on the sideline and mouth pious irrelevancies and sanctimonious trivialities. In the midst of a mighty struggle to rid our nation of racial and economic injustice, I have heard many ministers say: “Those are social issues, with which the gospel has no real concern.” And I have watched many churches commit themselves to a completely other worldly religion which makes a strange, on Biblical distinction between body and soul, between the sacred and the secular.

I have traveled the length and breadth of Alabama, Mississippi and all the other southern states. On sweltering summer days and crisp autumn mornings I have looked at the South’s beautiful churches with their lofty spires pointing heavenward. I have beheld the impressive outlines of her massive religious-education buildings. Over and over I have found myself asking: “What kind of people worship here? Who is their God? Where were their voices when the lips of Governor Barnett dripped with words of interposition and nullification? Where were they when Governor Walleye gave a clarion call for defiance and hatred? Where were their voices of support when bruised and weary Negro men and women decided to rise from the dark dungeons of complacency to the bright hills of creative protest?”

Yes, these questions are still in my mind. In deep disappointment I have wept over the laxity of the church. But be assured that my tears have been tears of love. There can be no deep disappointment where there is not deep love. Yes, I love the church. How could I do otherwise? l am in the rather unique position of being the son, the grandson and the great-grandson of preachers. Yes, I see the church as the body of Christ. But, oh! How we have blemished and scarred that body through social neglect and through fear of being nonconformists.

Disturbers of the Peace

There was a time when the church was very powerful in the time when the early Christians rejoiced at being deemed worthy to suffer for what they believed. In those days the church was not merely a thermometer that recorded the ideas and principles of popular opinion; it was a thermostat that transformed the mores of society. Whenever the early Christians entered a town, the people in power became disturbed and immediately sought to convict the Christians for being “disturbers of the peace” and “outside agitators”‘ But the Christians pressed on, in the conviction that they were “a colony of heaven,” called to obey God rather than man. Small in number, they were big in commitment. They were too God intoxicated to be “astronomically intimidated.” By their effort and example they brought an end to such ancient evils as infanticide. and gladiatorial contests.

Things are different now. So often the contemporary church is a weak, ineffectual voice with an uncertain sound. So often it is an archdefender of the status quo. Par from being disturbed by the presence of the church, the power structure of the average community is consoled by the church’s silent and often even vocal sanction of things as they are.

But the judgment of God is upon the church as never before. If today’s church does not recapture the sacrificial spirit of the early church, it will lose its authenticity, forfeit the loyalty of millions, and be dismissed as an irrelevant social club with no meaning for the twentieth century. Every day I meet young people whose disappointment with the church has turned into outright disgust.

Perhaps I have once again been too optimistic. Is organized religion too inextricably bound to the status quo to save our nation and the world? Perhaps I must turn my faith to the inner spiritual church, the church within the church, as the true ekklesia and the hope of the world. But again I am thankful to God that some noble souls from the ranks of organized religion have broken loose from the paralyzing chains of conformity and joined us as active partners in the struggle for freedom, They have left their secure congregations and walked the streets of Albany, Georgia, with us. They have gone down the highways of the South on tortuous rides for freedom. Yes, they have gone to jai with us. Some have been dismissed from their churches, have lost the support of their bishops and fellow ministers. But they have acted in the faith that right defeated is stronger than evil triumphant. Their witness has been the spiritual salt that has preserved the true meaning of the gospel in these troubled times. They have carved a tunnel of hope through the dark mountain of disappointment.

I hope the church as a whole will meet the challenge of this decisive hour. But even if the church does not come to the aid of justice, I have no despair about the future. I have no fear about the outcome of our struggle in Birmingham, even if our motives are at present misunderstood. We will reach the goal of freedom in Birmingham, ham and all over the nation, because the goal of America k freedom. Abused and scorned though we may be, our destiny is tied up with America’s destiny. Before the pilgrims landed at Plymouth, we were here. Before the pen of Jefferson etched the majestic words of the Declaration of Independence across the pages of history, we were here. For more than two centuries our forebears labored in this country without wages; they made cotton king; they built the homes of their masters while suffering gross injustice and shameful humiliation-and yet out of a bottomless vitality they continued to thrive and develop. If the inexpressible cruelties of slavery could not stop us, the opposition we now face will surely fail. We will win our freedom because the sacred heritage of our nation and the eternal will of God are embodied in our echoing demands.

Bull Connor’s Place

Before closing I feel impelled to mention one other point in your statement that has troubled me profoundly. You warmly commended the Birmingham police force for keeping “order” and “preventing violence.” I doubt that you would have so warmly commended the police force if you had seen its dogs sinking their teeth into unarmed, nonviolent Negroes. I doubt that you would so quickly commend the policemen if .you were to observe their ugly and inhumane treatment of Negroes here in the city jail; if you were to watch them push and curse old Negro women and young Negro girls; if you were to see them slap and kick old Negro men and young boys; if you were to observe them, as they did on two occasions, refuse to give us food because we wanted to sing our grace together. I cannot join you in your praise of the Birmingham police department.

It is true that the police have exercised a degree of discipline in handing the demonstrators. In this sense they have conducted themselves rather “nonviolently” in public. But for what purpose? To preserve the evil system of segregation. Over the past few years I have consistently preached that nonviolence demands that the means we use must be as pure as the ends we seek. I have tried to make clear that it is wrong to use immoral means to attain moral ends. But now I must affirm that it is just as wrong, or perhaps even more so, to use moral means to preserve immoral ends. Perhaps Mr. Connor and his policemen have been rather nonviolent in public, as was Chief Pritchett in Albany, Georgia but they have used the moral means of nonviolence to maintain the immoral end of racial injustice. As T. S. Eliot has said: “The last temptation is the greatest treason: To do the right deed for the wrong reason.”

I wish you had commended the Negro sit-inners and demonstrators of Birmingham for their sublime courage, their willingness to suffer and their amazing discipline in the midst of great provocation. One day the South will recognize its real heroes. They will be the James Merediths, with the noble sense of purpose that enables them to face Jeering, and hostile mobs, and with the agonizing loneliness that characterizes the life of the pioneer. They will be old, oppressed, battered Negro women, symbolized in a seventy-two-year-old woman in Montgomery, Alabama, who rose up with a sense of dignity and with her people decided not to ride segregated buses, and who responded with ungrammatical profundity to one who inquired about her weariness: “My fleets is tired, but my soul is at rest.” They will be the young high school and college students, the young ministers of the gospel and a host of their elders, courageously and nonviolently sitting in at lunch counters and willingly going to jail for conscience’ sake. One day the South will know that when these disinherited children of God sat down at lunch counters, they were in reality standing up for what is best in the American dream and for the most sacred values in our Judaeo-Christian heritage, thereby bringing our nation back to those great wells of democracy which were dug deep by the founding fathers in their formulation of the Constitution and the Declaration of Independence.

Never before have I written so long a letter. I’m afraid it is much too long to take your precious time. I can assure you that it would have been much shorter if I had been writing from a comfortable desk, but what else can one do when he is alone in a narrow jail cell, other than write long letters, think long thoughts and pray long prayers?

If I have said anything in this letter that overstates the truth and indicates an unreasonable impatience, I beg you to forgive me. If I have said anything that understates the truth and indicates my having a patience that allows me to settle for anything less than brotherhood, I beg God to forgive me.

I hope this letter finds you strong in the faith. I also hope that circumstances will soon make it possible for me to meet each of you, not as an integrationist or a civil rights leader but as a fellow clergyman and a Christian brother. Let us all hope that the dark clouds of racial prejudice will soon pass away and the deep fog of misunderstanding will be lifted from our fear-drenched communities, and in some not too distant tomorrow the radiant stars of love and brotherhood will shine over our great nation with all their scintillating beauty.

Yours for the cause of Peace and Brotherhood,

Martin Luther King, Jr.

How much more could you get done if you completed all of your required reading in 1/3 or 1/5 the time?

Increasing reading speed is a process of controlling fine motor movement—period.

This post is a condensed overview of principles I taught to undergraduates at Princeton University in 1998 at a seminar called the “PX Project”. The below was written several years ago, so it’s worded like Ivy-Leaguer pompous-ass prose, but the results are substantial. In fact, while on an airplane in China two weeks ago, I helped Glenn McElhose increase his reading speed 34% in less than 5 minutes.

I have never seen the method fail. Here’s how it works…

The PX Project

The PX Project, a single 3-hour cognitive experiment, produced an average increase in reading speed of 386%.

It was tested with speakers of five languages, and even dyslexics were conditioned to read technical material at more than 3,000 words-per-minute (wpm), or 10 pages per minute. One page every 6 seconds. By comparison, the average reading speed in the US is 200-300 wpm (1/2 to 1 page per minute), with the top 1% of the population reading over 400 wpm…

If you understand several basic principles of the human visual system, you can eliminate inefficiencies and increase speed while improving retention.

To perform the exercises in this post and see the results, you will need: a book of 200+ pages that can lay flat when open, a pen, and a timer (a stop watch with alarm or kitchen timer is ideal). You should complete the 20 minutes of exercises in one session.

First, several definitions and distinctions specific to the reading process:

A) Synopsis: You must minimize the number and duration of fixations per line to increase speed.

You do not read in a straight line, but rather in a sequence of saccadic movements (jumps). Each of these saccades ends with a fixation, or a temporary snapshot of the text within you focus area (approx. the size of a quarter at 8? from reading surface). Each fixation will last ¼ to ½ seconds in the untrained subject. To demonstrate this, close one eye, place a fingertip on top of that eyelid, and then slowly scan a straight horizontal line with your other eye-you will feel distinct and separate movements and periods of fixation.

B) Synopsis: You must eliminate regression and back-skipping to increase speed.

The untrained subject engages in regression (conscious rereading) and back-skipping (subconscious rereading via misplacement of fixation) for up to 30% of total reading time.

C) Synopsis: You must use conditioning drills to increase horizontal peripheral vision span and the number of words registered per fixation.

Untrained subjects use central focus but not horizontal peripheral vision span during reading, foregoing up to 50% of their words per fixation (the number of words that can be perceived and “read” in each fixation).

The Protocol

You will 1) learn technique, 2) learn to apply techniques with speed through conditioning, then 3) learn to test yourself with reading for comprehension.

These are separate, and your adaptation to the sequencing depends on keeping them separate. Do not worry about comprehension if you are learning to apply a motor skill with speed, for example. The adaptive sequence is: technique ‘ technique with speed ‘ comprehensive reading testing.

As a general rule, you will need to practice technique at 3x the speed of your ultimate target reading speed. Thus, if you currently read at 300 wpm and your target reading speed is 900 wpm, you will need to practice technique at 1,800 words-per-minute, or 6 pages per minute (10 seconds per page).

We will cover two main techniques in this introduction:

1) Trackers and Pacers (to address A and B above)
2) Perceptual Expansion (to address C)

First – Determining Baseline

To determine your current reading speed, take your practice book (which should lay flat when open on a table) and count the number of words in 5 lines. Divide this number of words by 5, and you have your average number of words-per-line.

Example: 62 words/5 lines = 12.4, which you round to 12 words-per-line

Next, count the number of text lines on 5 pages and divide by 5 to arrive at the average number of lines per page. Multiply this by average number of words-per-line, and you have your average number of words per page.

Example: 154 lines/5 pages = 30.8, rounded to 31 lines per page x 12 words-per-line = 372 words per page

Mark your first line and read with a timer for 1 minute exactly-do not read faster than normal, and read for comprehension. After exactly one minute, multiply the number of lines by your average words-per-line to determine your current words-per-minute (wpm) rate.

Second – Trackers and Pacers

Regression, back-skipping, and the duration of fixations can be minimized by using a tracker and pacer. To illustrate the importance of a tracker-did you use a pen or finger when counting the number of words or lines in above baseline calculations? If you did, it was for the purpose of tracking-using a visual aid to guide fixation efficiency and accuracy. Nowhere is this more relevant than in conditioning reading speed by eliminating such inefficiencies.

For the purposes of this article, we will use a pen. Holding the pen in your dominant hand, you will underline each line (with the cap on), keeping your eye fixation above the tip of the pen. This will not only serve as a tracker, but it will also serve as a pacer for maintaining consistent speed and decreasing fixation duration. You may hold it as you would when writing, but it is recommended that you hold it under your hand, flat against the page.

1) Technique (2 minutes):

Practice using the pen as a tracker and pacer. Underline each line, focusing above the tip of the pen. DO NOT CONCERN YOURSELF WITH COMPREHENSION. Keep each line to a maximum of 1 second, and increase the speed with each subsequent page. Read, but under no circumstances should you take longer than 1 second per line.

2) Speed (3 minutes):

Repeat the technique, keeping each line to no more than ½ second (2 lines for a single “one-one-thousand”). Some will comprehend nothing, which is to be expected. Maintain speed and technique-you are conditioning your perceptual reflexes, and this is a speed exercise designed to facilitate adaptations in your system. Do not decrease speed. ½ second per line for 3 minutes; focus above the pen and concentrate on technique with speed. Focus on the exercise, and do not daydream.

Third – Perceptual Expansion

If you focus on the center of your computer screen (focus relating to the focal area of the fovea in within the eye), you can still perceive and register the sides of the screen. Training peripheral vision to register more effectively can increase reading speed over 300%. Untrained readers use up to ½ of their peripheral field on margins by moving from 1st word to last, spending 25-50% of their time “reading” margins with no content.

To illustrate, let us take the hypothetical one line: “Once upon a time, students enjoyed reading four hours a day.” If you were able to begin your reading at “time” and finish the line at “four”, you would eliminate 6 of 11 words, more than doubling your reading speed. This concept is easy to implement and combine with the tracking and pacing you’ve already practiced.

1) Technique (1 minute):

Use the pen to track and pace at a consistent speed of one line per second. Begin 1 word in from the first word of each line, and end 1 word in from the last word.

DO NOT CONCERN YOURSELF WITH COMPREHENSION. Keep each line to a maximum of 1 second, and increase the speed with each subsequent page. Read, but under no circumstances should you take longer than 1 second per line.

2) Technique (1 minute):

Use the pen to track and pace at a consistent speed of one line per second. Begin 2 words in from the first word of each line, and end 2 words in from the last word.

3) Speed (3 minutes):

Begin at least 3 words in from the first word of each line, and end 3 words in from the last word. Repeat the technique, keeping each line to no more than ½ second (2 lines for a single “one-one-thousand”).

Some will comprehend nothing, which is to be expected. Maintain speed and technique-you are conditioning your perceptual reflexes, and this is a speed exercise designed to facilitate adaptations in your system. Do not decrease speed. ½ second per line for 3 minutes; focus above the pen and concentrate on technique with speed. Focus on the exercise, and do not daydream.

Fourth – Calculate New WPM Reading Speed

Mark your first line and read with a timer for 1 minute exactly- Read at your fastest comprehension rate. Multiply the number of lines by your previously determined average words-per-line to get determine your new words-per-minute (wpm) rate.

Congratulations on completing your cursory overview of some of the techniques that can be used to accelerate human cognition (defined as the processing and use of information).

Final recommendations: If used for study, it is recommended that you not read 3 assignments in the time it would take you to read one, but rather, read the same assignment 3 times for exposure and recall improvement, depending on relevancy to testing.

Happy trails, page blazers.

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The following is a guest post from Chad Fowler, CTO of InfoEther, Inc.

He spends much of his time solving hard problems for customers in the Ruby computer language. He is also co-organizer of RubyConf and RailsConf, where I first met him in person.

Our second meeting was in Boulder, where he was kind enough to use his musical background and natural language experience (Hindi, among others) to teach a knuckle-dragger (me) the primitive basics of Ruby… It was a wonderful experience, and I read his book, The Passionate Programmer, on the plane ride back to San Francisco.

I found it to be full of actionable advice for non-programmers, just as I did The Pragmatic Programmer. I am most certainly not a programmer, but the structured problem-solving skills of programmers is impressive and worth emulating. I hope you enjoy the following excerpt as much as I did.

Better Than Yesterday?

Fixing a bug is (usually) easy. Something is broken. You know it’s broken, because someone reported it. If you can reproduce the bug, then fixing the bug means correcting whatever malfunction caused it and verifying that it is no longer reproducible. If only all problems were this simple!

Not every problem or challenge is quite so discrete, though. Most important challenges in life manifest themselves as large, insurmountable amorphous blobs of potential failure. This is true of software development, career management, and even lifestyle and health.

A complex and bug-riddled system needs to be overhauled. Your career is stagnating by the minute. You are steadily letting your sedentary computer-programming desk-bound lifestyle turn your body into mush.

All of these problems are much bigger and harder to just fix than a bug. They’re all complex, hard to measure, and comprised of many different small solutions–some of which will fail to work!

Because of this complexity, we easily become demotivated by the bigger issues and turn our attention instead to things that are easier to measure and easier to quickly fix. This is why we procrastinate. And the procrastination generates guilt, which makes us feel bad and therefore procrastinate some more.

I’ve struggled with getting and staying in shape for as long as I can remember. Indeed, when you’re miserably out of shape, “just get in shape” isn’t a concept you can even grasp much less do something concrete about. And to make it harder, if you do something toward improving it, you can’t tell immediately or even after a week that anything has changed. In fact, you could spend all day working on getting in shape, and a week later you might have nothing at all to show for it.

This is the kind of demotivator that can jump right up and beat you into submission before you even get started.

I’ve recently been working on this very problem in earnest. Going to the gym almost daily, eating better–the works. But even when I’m getting with the program in a serious way, it’s hard to see the results. As I was wallowing in my demotivation one recent evening, my friend Erik Kastner posted a message to Twitter with the following text:

Help me get my $%!^ in shape…ask me once a day: “Was today better than yesterday?” (nutrition / exercise) – today: YES!

When I read this I realized that it was the ticket to getting in shape. I recognized it from the big problems I have successfully solved in my life. The secret is to focus on making whatever it is you’re trying to improve and make better today than it was yesterday. That’s it. It’s easy. And, as Erik was, it’s possible to be enthusiastic about taking real, tangible steps toward a distant goal.

I’ve also recently been working on one of the most complex, ugliest Ruby on Rails applications I’ve ever seen. My company inherited it from another developer as a consulting project. There were a few key features that needed to be implemented and a slew of bugs and performance issues to correct. When we opened the hood to make these changes, we discovered an enormous mess. The company employing us was time- and cash-constrained, so we didn’t have the luxury to start from scratch, even though this is the kind of code you throw away.

So, we trudged along making small fix after small fix, taking much longer to get each one finished than expected. When we started, it seemed like the monstrosity of the code base would never dissipate. Working on the application was tiring and joyless. But over time, the fixes have come faster, and the once-unacceptable performance of the
application has improved. This is because we made the decision to make the code base better each day than it was the day before. That sometimes meant refactoring a long method into several smaller, well-named methods. Sometimes it meant removing inheritance hierarchies that never belonged in the object model. Sometimes it just meant fixing a long-broken unit test.

But since we’ve made these changes incrementally, they’ve come for “free.” Refactoring one method is something you can do in the time you would normally spend getting another cup of coffee or chatting with a co-worker about the latest news. And making one small improvement is motivating. You can clearly see the difference in that one thing you’ve fixed as soon as the change is made.

You might not be able to see a noticeable difference in the whole with each incremental change, though. When you’re trying to become more respected in your workplace or be healthier, the individual improvements you make each day often won’t lead directly to tangible results. This is, as we saw before, the reason big goals like these become so demotivating. So, for most of the big, difficult goals you’re striving for, it’s important to think not about getting closer each day to the goal, but rather, to think about doing better in your
efforts toward that goal than yesterday.

I can’t, for example, guarantee that I’ll be less fat today than yesterday, but I can control whether I do more today to lose weight. And if I do, I have a right to feel good about what I’ve done. This consistent, measurable improvement in my actions frees me from the cycle of guilt and procrastination that most of us are ultimately defeated by when we try to do Big Important Things.

You also need to be happy with small amounts of “better.” Writing one more test than you did yesterday is enough to get you closer to the goal of “being better about unit testing.” If you’re starting at zero, one additional test per day is a sustainable rate, and by the time you can no longer do better than yesterday, you’ll find that you’re now “better about unit testing” and you don’t need to keep making the same improvements. If, on the other hand, you decided to go from zero to fifty tests on the first day of your improvement plan, the first day would be hard, and the second day probably wouldn’t happen. So, make your improvements small and incremental but daily.

Small improvements also decrease the cost of failure. If you miss a day, you have a new baseline for tomorrow.

One of the great things about this simple maxim is that it can apply to very tactical goals, such as finishing a project or cleaning up a piece of software, or it can apply to the very highest level goals you might have. How have you taken better action today for improving your career than you did yesterday? Make one more contact, submit a patch to an open source project, write a thoughtful post and publish it on your weblog. Help one more person on a technical forum in your area of expertise than you did yesterday. If you every day you do a little better than yesterday toward improving yourself, you’ll find that the otherwise ocean-sized proposition of building a remarkable career becomes more tractable.

Give it a try:

Make a list of the difficult, complex personal or professional improvements you’d like to make. It’s OK if you have a fairly long list. Now, for each item in the list, think about what you could do today to make yourself or that item better than yesterday. Tomorrow, look at the list again.

Was yesterday better than the day before? How can you make today better? Do it again the next day. Put it on your calendar. Spend two minutes thinking about this each morning.

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“There is nothing the busy man is less busied with than living; there is nothing harder to learn.”
-Seneca

Few of us would consider ourselves philosophers.

Most of us can recall at least one turtleneck-wearing intellectual in college who dedicated countless hours of study to the most obscure philosophical points of Marx or post-structural lesbian feminism. For what? Too often, to posture as a superior intellect at meal time or over drinks.

Fortunately, there are a few philosophical systems designed to produce dramatic real-world effects without the nonsense. Unfortunately, they get punished because they lack the ambiguity required for weeks of lectures and expensive textbooks.

In the last three years, I’ve begun to explore one philosophical system in particular: Stoicism. Though my preferred Stoic writer, Lucius Seneca, I’ve found it to be a simple and immensely practical set of rules for better results with less effort.

Ryan Holiday is 21 years old and works directly with Dov Charney as his online strategist for American Apparel. He gets more heat, makes more high-stakes decisions, and take more risks in a given week than most people experience in any given quarter. He also happens to be a die-hard Stoic and incredible at putting the principles into practice…

He kindly agreed to write this piece, and I hope you find it as valuable as I do.

Stoicism 101: A Beginner’s Guide for Entrepreneurs

Author: Ryan Holiday

For those of us who live our lives in the real world, there is one branch of philosophy created just for us: Stoicism.

It doesn’t concern itself with complicated theories about the world, but with helping us overcome destructive emotions and act on what can be acted upon. Just like an entrepreneur, it’s built for action, not endless debate. 

When laid out in front of you, it should be instantly clear what it means. If you have to study it to understand it, someone is probably try to pull something over on you.

Popular with the educated elite of the Greco-Roman Empire, and with thinkers like Montaigne, John Stuart Mill and Tom Wolfe, Stoicism has just a few central teachings. It sets out to remind us of how unpredictable the world can be. How brief our moment of life is. How to be steadfast, and strong, and in control of yourself. And finally, that the source of our dissatisfaction lies in our impulsive dependency on our reflexive senses rather than logic.

If this were your average introduction to philosophy, we would have to talk about how Stoicism was started (stoa means porch, where the early followers used to hold meetings) and when it began. I happen to think that the history of a philosophy is less interesting than its proponents and applications. So, for a change, let’s spend our time on the latter.

Stoicism had three principle leaders. Marcus Aurelius, the emperor of the Roman Empire, the most powerful man on earth, sat down each day to write himself notes about restraint, compassion and humility. Epictetus endured the horrors of slavery to found his own School where he taught many of Rome’s greatest minds. Seneca, when Nero turned on him and demanded his suicide, could think only of comforting his wife and friends. 

Stoicism differs from most existing schools in one important sense: its purpose is practical application. It is not an intellectual enterprise. It’s a tool that we can use to become better entrepreneurs, better friends and better people.

Stoic writing isn’t about beating up on yourself or pointing out the negative. It’s a meditative technique that transforms negative emotions into a sense of calm and perspective.

It’s easy to gloss over the fact that Marcus Aurelius was the Roman Emperor without truly absorbing the gravity of that position. Emperors were Deities, ordinary men with direct access to unlimited wealth and adulation. Before you jump to the conclusion that the Stoics were dour and sad men, ask yourself, if you were a dictator, what would your diary look like? How quickly could it start to resemble Kayne West’s blog?

Stoic writing is much closer Yoga session or a pre-game warm up than to a book of philosophy a university professor might write. It’s preparation for the philosophic life – an action – where the right state of mind is the most critical part.

Stoics practiced what are known as “spiritual exercises” and drew upon them for strength (Note from Tim: I dislike the word “spiritual” for reasons I’ve mentioned before, but scholar Pierre Hadot explains it’s appropriateness here).

Let’s look at three of the most important such exercises.

Practice Misfortune

“It is in times of security that the spirit should be preparing itself for difficult times; while fortune is bestowing favors on it is then is the time for it to be strengthened against her rebuffs.”
-Seneca

Seneca, who enjoyed great wealth as the adviser of Nero, suggested that we ought to set aside a certain number of days each month to practice poverty. Take a little food, wear your worst clothes, get away from the comfort of your home and bed. Put yourself face to face with want, he said, you’ll ask yourself “Is this what I used to dread?”

It’s important to remember that this is an exercise and not a rhetorical device. He doesn’t mean “think about” misfortune, he means live it. Comfort is the worst kind of slavery because you’re always afraid that something or someone will take it away. But if you can not just anticipate but practice misfortune, then chance loses its ability to disrupt your life.

Montaigne was fond of an ancient drinking game where the members took turns holding up a painting of a corpse inside a coffin and cheered “Drink and be merry for when you’re dead you will look like this.”

Emotions like anxiety and fear have their roots in uncertainty and rarely in experience. Anyone who has made a big bet on themselves knows how much energy both states can consume. The solution is to do something about that ignorance. Make yourself familiar with the things, the worst-case scenarios, that you’re afraid of.

Practice what you fear, whether a simulation in your mind or in real-life.

Then you, your company, and your employees will have little left to keep you from thinking and acting big.

The downside is almost always reversible or transient.

Train Perception to Avoid Good and Bad

“Choose not to be harmed and you won’t feel harmed. Don’t feel harmed and you haven’t been.”
-Marcus Aurelius

The Stoics had an exercise called Turning the Obstacle Upside Down. What they meant to do was make it impossible to not practice the art of philosophy. Because if you can properly turn a problem upside down, every “bad” becomes a new source of good.

Suppose for a second that you are trying to help someone and they respond by being surly or unwilling to cooperate. Instead of making your life more difficult, the exercise says, they’re actually directing you towards new virtues; for example, patience or understanding. Or, the death of someone close to you; a chance to show fortitude. Marcus Aurelius described it like this: “The impediment to action advances action. What stands in the way becomes the way.”

It should sound familiar because it is the same thinking behind Obama’s “teachable moments.” Right before the election, Joe Klein asked Obama how he’d made his decision to respond to the Reverend Wright scandal. He said something like ‘when the story broke I realized the best thing to do wasn’t damage control, it was to speak to Americans like adults.’ And what he ended up doing was turning a negative situation into the perfect platform for his landmark speech about race.

The common refrain about entrepreneurs is that they take advantage of, even create, opportunities. To the Stoic, everything is opportunity. The Reverend Wright scandal, a frustrating case where your help goes unappreciated, the death of a loved one, none of those are “opportunities” in the normal sense of the word. In fact, they are the opposite. They are obstacles. What a Stoic does is turn every obstacle into an opportunity.

There is no good or bad to the practicing Stoic. There is only perception. You control perception. You can choose to extrapolate past your first impression (‘X happened.’ –> ‘X happened and now my life is over.’). If you tie your first response to dispassion, you’ll find that everything is simply an opportunity.

Remember–It’s All Ephemeral

“Alexander the Great and his mule driver both died and the same thing happened to both.”
-Marcus Aurelius

I understand that entrepreneurs need to dream big and have unshakable faith in themselves in order to do great things. But if recent Valleywag headlines are any example (Cisco Exec Makes Death Threat Over $4,000 Bike), the inhabitants of start-up land can probably benefit from some practice of humility and self control. Not that bad tempers and ego are new problems.

Alexander the Great conquered the known world and had cities named in his honor. This is common knowledge.

Stoics would also point out that, once while drunk, Alexander got into a fight with his dearest friend, Cleitus, and accidentally killed him. Afterward, he was so despondent that he couldn’t eat or drink for three days. Sophists were called from all over Greece to see what they could do about his grief, to no avail.

Is this the mark of a successful life? From a personal standpoint, it matters little if your name is emblazoned on a map if you lose perspective and hurt those around you.

The exercise Marcus Aurelius suggests to remedy this is simple and effective:

“Run down the list of those who felt intense anger at something: the most famous, the most unfortunate, the most hated, the most whatever: Where is all that now? Smoke, dust, legend…or not even a legend. Think of all the examples. And how trivial the things we want so passionately are.”

It’s important to note that “passion” here isn’t the modern usage we’re familiar with. From Wikipedia:

One must therefore strive to be free of the passions, bearing in mind that the ancient meaning of ‘passion’ was “anguish” or “suffering”, that is, “passively” reacting to external events — somewhat different from the modern use of the word. A distinction was made between pathos (plural pathe) which is normally translated as “passion”, propathos or instinctive reaction (e.g. turning pale and trembling when confronted by physical danger) and eupathos, which is the mark of the Stoic sage (sophos). The eupatheia are feelings resulting from correct judgment in the same way as the passions result from incorrect judgment.

The idea was to be free of suffering through apatheia or peace of mind (literally, ‘without passion)’, where peace of mind was understood in the ancient sense — being objective or having “clear judgment” and the maintenance of equanimity in the face of life’s highs and lows.

For those interested in browsing the Greek words used in Stoic writing that are often mistranslated or miscontrued in English, here is a glossary of common terms.

Returning to the point of the exercise, it’s simple: remember how small you are.

For that matter, remember how small most everything is.

Remember that achievements can be ephemeral, and that your possession of them is for just an instant. Learn from Alexander’s mistake. Be humble and honest and aware. That is something you can have every single day of your life. You’ll never have to fear someone taking it from you or, worse still, it taking over you.

Tim: To illustrate a few real-world examples, here is an email from me to Ryan as we were working on this post:

Thanks, Ryan. Read it all and ran over all the material again. I think we’re getting there. The piece should be uplifting and empowering without being defensive, so it will still take some working, but no worries. I’ll be reading Epictetus tonight for more ideas. The part that bothers me is the entire “Remember you’re small” bit, which doesn’t jive with start-up founders. To do huge things, I really think you need to believe you can change the world and do so better than anyone else in some respect. It is possible, however, to simultaneously recognize that all is impermanent: the transient pains, bad PR, disloyal false friends, irrational exuberance, hitting #1 on the NY Times, whatever. I think it’s about not dwelling on pain and not clinging to ephemeral happiness. Enjoy it to the fullest (this is where I disagree with some of the Stoic writings), but don’t expect it to last forever, nor expect some single point in time to make your entire life complete forever.

*****

Stoic writings are not arcane arguments for bespectacled professors—they are cognitive exercises proven to center practitioners. To humble them. To keep them free and appreciative.

Stoic principles are often practiced in rehabilitation clinics with alcoholics so that coping mechanisms don’t drive them to drink. One wouldn’t view their new perspective on life as pessimistic or limiting; we celebrate the fact that, for their first time in their lives, they are empowered and unburdened.

We’re all addicts in some respect, and we can all experience that same freedom.

You can be a Stoic, and joke around and have a happy life surrounded by what’s valuable to you.

In fact, that’s the ultimate goal.

Stoicism is Ideal for the Entrepreneurial Life

The Stoics were writing honestly, often self-critically, about how they could become better people, be happier, and deal with the problems they faced. As an entrepreneur you can see how practicing misfortune makes you stronger in the face of adversity; how flipping an obstacle upside down turns problems into opportunities; and how remembering how small you are keeps your ego manageable and in perspective.

Ultimately, that’s what Stoicism is about. It’s not some systematic discussion of why or how the world exists. It is a series of reminders, tips and aids for living a good life.

Stoicism, as Marcus reminds himself, is not some grand Instructor but a balm, a soothing ointment to an injury wherever we might have one. Epictetus was right when he said that “life is hard, brutal, punishing, narrow, and confining, a deadly business.”

We should take whatever help we can get, and it just happens that that help can come from ourselves.

To finish, I want to share some of my favorite Stoic reminders. Look at them as short, mental routines to run through often. Each is a quick reset to recalibrate yourself and be happy with the things that matter:

***

Marcus Aurelius

“So other people hurt me? That’s their problem. Their character and actions are not mine. What is done to me is ordained by nature and what I do by my own.”

“Today I escaped from anxiety. Or no, I discarded it, because it was within me, in my own perceptions—not outside.”

“When you wake up in the morning, tell yourself: The people I deal with today will be meddling, ungrateful, arrogant, dishonest, jealous and surly. They are like this because they can’t tell good from evil. But I have seen the beauty of good, and the ugliness of evil and have recognized that the wrongdoer has a nature related to my own–not of the same blood or birth, but the same mind, and possessing a share of the divine. And so none of them can hurt me.”

“Because your own strength is unequal to the task, do not assume that it is beyond the powers of man; but if anything is within the powers and province of man, believe that it is within your own compass also.”

***

Seneca

“‘What progress have I made? I am beginning to be my own friend.’ That is progress indeed. Such a people will never be alone and you may be sure he is a friend to all.”

“Show me a man who isn’t a slave; one who is a slave to sex, another to money, another to ambition; all are slaves to hope or fear. I could show you a man who has been a Consul who is a slave to his ‘little old woman’, a millionaire who is the slave of a little girl in domestic service. And there is no state of slavery more disgraceful than one which is self-imposed.”

“Count your years and you’ll be ashamed to be wanting and working for exactly the same things as you wanted when you were a boy. Of this make sure against your dying day – that your faults die before you do.”

“Nothing, to my way of thinking, is a better proof of a well ordered mind than a man’s ability to stop just where he is and pass some time in his own company.”

“Cling tooth and nail to the following rule: not to give in to adversity, never to trust prosperity and always take full note of fortune’s habit of behaving just as she pleases, treating her as if she were actually going to do everything that is in her power.”

***

Epictetus

“So-and-so’s son is dead
What happened?
His son is dead
Nothing else?
Not a thing.

So-and-so’s ship sank
What happened?
His ship sank.

So-and-so was carted off to prison.
What happened?
He was carted off to prison.
-But if we now add to this “He has had bad luck,” then each of us is adding this observation on his own account”

***
Related Post:
Harnessing Entrepreneurial Manic-Depression: Making the Rollercoaster Work for You

The Stoic Reading and Resources List:
(Note from Tim: I have bolded my favorites, the first two from Seneca)

Letters from a Stoic by Seneca
Dialogues and Letters (includes “On The Shortness of Life”) by Seneca
The Meditations (Gregory Hays translation. I strongly recommend this translation over all others. It’s the difference between liking and hating it.)
The Inner Citadel: The Meditations of Marcus Aurelius by Pierre Hadot
Philosophy as a Way of Life: Spiritual Exercises from Socrates to Foucault by Pierre Hadot
The Stoic Philosophy of Seneca: Essays and Letters
To Philosophize is To Learn How to Die (essay) by Montaigne
Discourses and Selected Writings of Epictetus by Epictetus
An Essay on Marcus Aurelius by Matthew Arnold
An Amazing Lecture Series on Marcus Aurelius and Stoicism
A Man in Full by Tom Wolfe (Wolfe, Bonfire of the Vanities etc, wrote an epic book that is a modern allegory of the teachings of Epictetus)
Seneca on Trial: The Case of the Opulent Stoic The Classic Journal, Vol. 61, No. 6 (1966)
Rudius Media Book Club Discussion of Stoicism (led by Ryan Holiday)

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