Terrain Travel Quotes

Be fearless. Have the courage to take risks. Go where there are no guarantees. Get out of your comfort zone even if it means being uncomfortable. The road less traveled is sometimes fraught with barricades bumps and uncharted terrain. But it is on that road where your character is truly tested And have the courage to accept that you’re not perfect nothing is and no one is — and that’s OK.

The blue of distance comes with time, with the discovery of melancholy, of loss, the texture of longing, of the complexity of the terrain we traverse, and with the years of travel.

To write is to carve a new path through the terrain of the imagination, or to point out new features on a familiar route. To read is to travel through that terrain with the author as a guide-- a guide one might not always agree with or trust, but who can at least be counted on to take one somewhere.

...when you give yourself to places, they give you yourself back; the more one comes to know them, the more one seeds them with the invisible crop of memories and associations that will be waiting for you when you come back, while new places offer up new thoughts, new possibilities. Exploring the world is one of the best ways of exploring the mind and walking travels both terrains.

life is a journey,” the metaphor guides you to some conclusions: You should learn the terrain, pick a direction, find some good traveling companions, and enjoy the trip, because there may be nothing at the end of the road.

Our view of reality is like a map with which to negotiate the terrain of life. If the map is true and accurate, we will generally know where we are, and if we have decided where we want to go, we will generally know how to get there. If the map is false and inaccurate, we generally will be lost. While this is obvious, it is something that most people to a greater or lesser degree choose to ignore. They ignore it because our route to reality is not easy. First of all, we are not born with maps; we have to make them, and the making requires effort. The more effort we make to appreciate and perceive reality, the larger and more accurate our maps will be. But many do not want to make this effort. Some stop making it by the end of adolescence. Their maps are small and sketchy, their views of the world narrow and misleading. By the end of middle age most people have given up the effort. They feel certain that their maps are complete and their Weltanschauung is correct (indeed, even sacrosanct), and they are no longer interested in new information. It is as if they are tired. Only a relative and fortunate few continue until the moment of death exploring the mystery of reality, ever enlarging and refining and redefining their understanding of the world and what is true.

Suddenly I came out of my thoughts to notice everything around me again-the catkins on the willows, the lapping of the water, the leafy patterns of the shadows across the path. And then myself, walking with the alignment that only comes after miles, the loose diagonal rhythm of arms swinging in synchronization with legs in a body that felt long and stretched out, almost as sinuous as a snake…when you give yourself to places, they give you yourself back; the more one comes to know them, the more one seeds them with the invisible crop of memories and associations that will be waiting for when you come back, while new places offer up new thoughts, new possibilities. Exploring the world is one the best ways of exploring the mind, and walking travels both terrains.

You write because the brain is an endless wilderness whose roughest terrain can only be traveled with a pencil.

He believes that if talent is demanded of a literary publisher or a writer, it must also be demanded of a reader. Because we mustn’t deceive ourselves: on the journey of reading we often travel through difficult terrains that demand a capacity for intelligent emotion, a desire to understand the other, and to approach a language distinct from the one of our daily tyrannies… Writers fail readers, but it also happens the other way around and readers fail writers when all they ask of them is confirmation that the world is how they see it.

When you give yourself to places, they give you yourself back; the more one comes to know them, the more one seeds them with the invisible crop of memories and associations that will be waiting for when you come back, while new places offer up new thoughts, new possibilities. Exploring the world is one the best ways of exploring the mind, and walking travels both terrains.

The late great Horace Lloyd Swithin (1844-1917), British essayist, lecturer, satirist, and social observer, wrote in his autobiographical Appointments, 1890-1901 (1902), "When one travels abroad, one doesn't so much discover the hidden Wonders of the World, but the hidden wonders of the individuals with whom one is traveling. They may turn out to afford a stirring view, a rather dull landscape, or a terrain so treacherous one finds it's best to forget the entire affair and return home.

New skin, a new land! And a land of liberty, if that is possible! I chose the geology of a land that was new to me, and that was young, virgin, and without drama, that of America. I traveled in America, but instead of romantically and directly rubbing the snakeskin of my body against the asperities of its terrain, I preferred to peel protected within the armor of the gleaming black crustacean of a Cadillac which I gave Gala as a present. Nevertheless all the men who admire and the women who are in love with my old skin will easily be able to find its remnants in shredded pieces of various sizes scattered to the winds along the roads from New York via Pittsburgh to California. I have peeled with every wind; pieces of my skin have remained caught here and there along my way, scattered through that "promised land" which is America; certain pieces of this skin have remained hanging in the spiny vegetation of the Arizona desert, along the trails where I galloped on horseback, where I got rid of all my former Aristotelian "planetary notions." Other pieces of my skin have remained spread out like tablecloths without food on the summits of the rocky masses by which one reaches the Salt Lake, in which the hard passion of the Mormons saluted in me the European phantom of Apollinaire. Still other pieces have remained suspended along the "antediluvian" bridge of San Francisco, where I saw in passing the ten thousand most beautiful virgins in America, completely naked, standing in line on each side of me as I passed, like two rows of organ-pipes of angelic flesh with cowrie-shell sea vulvas.

Travel by canoe is not a necessity, and will nevermore be the most efficient way to get from one region to another, or even from one lake to another anywhere. A canoe trip has become simply a rite of oneness with certain terrain, a diversion off the field, an art performed not because it is a necessity but because there is value in the art itself.

She thought she understood the tourists. You travel somewhere not for museums and sunsets but for ruins, bombed-out terrain, for the moss-grown memory of war and torture.

Many years before, Abacus had come to the conclusion that the greatest of heroic stories have the shape of a diamond on its side. Beginning at a fine point, the life of the hero expands outward through youth as he begins to establish his strengths and fallibilities, his friendships and enmities. Proceeding into the world, he pursues exploits in grand company, accumulating honors and accolades. But at some untold moment, the two rays that define the outer limits of this widening world of hale companions and worthy adventures simultaneously turn a corner and begin to converge. The terrain our hero travels, the cast of characters he meets, the sense of purpose that has long propelled him forward all begin to narrow—to narrow toward that fixed and inexorable point that defines his fate. Take the tale of Achilles. In hopes of making her son invincible, the Nereid Thetis holds her newborn boy by the ankle and dips him into the river Styx. From that finite moment

Pico Iyer: “And at some point, I thought, well, I’ve been really lucky to see many, many places. Now, the great adventure is the inner world, now that I’ve spent a lot of time gathering emotions, impressions, and experiences. Now, I just want to sit still for years on end, really, charting that inner landscape because I think anybody who travels knows that you’re not really doing so in order to move around—you’re traveling in order to be moved. And really what you’re seeing is not just the Grand Canyon or the Great Wall but some moods or intimations or places inside yourself that you never ordinarily see when you’re sleepwalking through your daily life. I thought, there’s this great undiscovered terrain that Henry David Thoreau and Thomas Merton and Emily Dickinson fearlessly investigated, and I want to follow in their footsteps.

Great travel writing consists of equal parts curiosity, vulnerability and vocabulary. It is not a terrain for know-it-alls or the indecisive. The best of the genre can simply be an elegant natural history essay, a nicely writ sports piece, or a well-turned profile of a bar band and its music. A well-grounded sense of place is the challenge for the writer. We observe, we calculate, we inquire, we look for a link between what we already know and what we're about to learn. The finest travel writing describes what's going on when nobody's looking.

While each of us must walk this path alone, we need not do so without the empathy, the encouragement and the love of others who are travelling, or have travelled, this terrain—or those who having lived life long and deep and can meet us there, with wisdom and compassion.

She’d worried, after Asterin and Vesta had left them aboard the ship they’d sailed here, that she might have made a mistake in choosing to travel with three immortal males. That she’d be trampled underfoot. But Gavriel had been kind from the start, making sure Elide ate enough and had blankets on frigid nights, teaching her to ride the horses they’d spent precious coin to purchase because Elide wouldn’t stand a chance of keeping up with them on foot, ankle or no. And for the times when they had to lead their horses over rough terrain, Gavriel had even braced her leg with his magic, his power a warm summer breeze against her skin.

Old, yet beloved to my family, the cart is marked with the prints and sweat of our ancestors, who began our journeys in trade. I carry our world in this cart, wares we have taken ages to create. Foraging through earth and trees to source our natural ingredients. Wares I push with deep pride, along the sloping, uneven terrain. I can travel further with the cart and expand my avenues for trade.

Getting dirty is the whole point. If you're getting dirty, that means that you have traveled to where there is no pavement. When you sojourn into such terrain, you greatly up your chances of experiencing some full-on wild nature.

Travel by water was often faster, smoother, more efficient, and in many circumstances safer and more convenient than overland travel, which presents obstacles and threats from animals, people, terrain, and even the conventions and institutions of shoreside society.

Sometimes gaining and losing are more intimately related than we like to think. And some things cannot be moved or owned. Some light does not make it all the way through the atmosphere, but scatters... The blue of distance comes with time, with the discovery of melancholy, of loss, the texture of longing, of the complexity of the terrain we traverse, and with the years of travel. If sorrow and beauty are all tied up together, then perhaps maturity brings with it not … abstraction, but an aesthetic sense that partially redeems the losses time brings and finds beauty in the faraway... Some things we have only as long as they remain lost, some things are not lost only so long as they are distant.

If you like, you could call this the psychology of total equivalence, let’s say neuronics for short, and dismiss it as biological fantasy. However, I am convinced as we move back through geophysical time, so we reenter the amnionic corridor, and move back through spinal and archeopsychic time, recollecting in our unconscious minds the landscapes of each epoch, each with a distinct ecological terrain, its own flora and fauna, as recognizable to anyone else as they would be to a traveller in a Wellsian time machine. Except that this is no scenic railway, but a total reorientation of the personality. If we let these buried phantoms master us as we reappear, we’ll be swept back helplessly in the floodtide like pieces of flotsam.

Be fearless. Have the courage to take risks. Go where there are no guarantees. Get out of your comfort zone even if it means being uncomfortable. The road less traveled is sometimes fraught with barricades, bumps, and uncharted terrain. But it is on that road where your character is truly tested. Have the courage to accept that you’re not perfect, nothing is and no one is — and that’s OK.

The best-known connection between footfall, knowledge and memory is the Aboriginal Australian vision of the Songlines. According to this cosmogony, the world was created in an epoch known as the Dreamtime, when the Ancestors emerged to find the earth a black, flat, featureless terrain. They began to walk out across this non-place, and as they walked they broke through the crust of the earth and released the sleeping life beneath it, so that the landscape sprang up into being with each pace. As Bruce Chatwin explained in his flawed but influential account, ‘each totemic ancestor, while travelling through the country, was thought to have scattered a trail of words and musical notes along the line of his footprints'. Depending on where they fell, these foot-notes became linked with particular features of the landscape. Thus the world was covered by ‘Dreaming-tracks’ that ‘lay over the land as “ways” of communication’, each track having its corresponding Song.... To sing out was–-and still is, just about, for the Songs survive, though more and more of them slip away with each generation–-therefore to find one’s way, and storytelling was indivisible from wayfaring.

Since the local church is “the pillar and support of the truth” (1 Tim. 3:15b), its leaders must be rock-solid pillars of biblical doctrine or the house will crumble. Since the local church is also a small flock traveling over treacherous terrain that is infested with “savage wolves,” only those shepherds who know the way and see the wolves can lead the flock to its safe destination. An elder, then, must be characterized by doctrinal integrity.

The more clearly we see the reality of the world, the better equipped we are to deal with the world. The less clearly we see the reality of the world—the more our minds are befuddled by falsehood, misperceptions and illusions—the less able we will be to determine correct courses of action and make wise decisions. Our view of reality is like a map with which to negotiate the terrain of life. If the map is true and accurate, we will generally know where we are, and if we have decided where we want to go, we will generally know how to get there. If the map is false and inaccurate, we generally will be lost.

This is what is behind the special relationship between tale and travel, and, perhaps, the reason why narrative writing is so closely bound up with walking. To write is to carve a new path through the terrain of the imagination, or to point out new features on a familiar route. To read is to travel through that terrain that the author as guide - a guide one may not always agree with our trust, but who can at least be counted upon to take one somewhere. I have have often wished that my sentences could be written out as a single line running into distances so that it would be clear that a sentence is likewise a road and reading is traveling.

Come on, Princess," he called to the bench, and Carlotta bounced up. She was wide like the rest of them, but no man could fairly say she was too wide. The most that could be said was that she did not have much further to go before she would have to start squeezing it in and strapping it up, which she clearly did not do now. She let it hang where it was, and it did very nicely by itself. As she passed among the boys they looked her over with unconcealed envy, as though they knew she had something they didn't have but were not quite sure what it was. One thing was certain, she got more exercise than they did. The next to be noticed were her braids, they hung forward over her terrain, ignoring as much as possible her contours, like two shiny black meridianal lines demarking her longitudes as far down as the equator. It was not hard to imagine oneself spending a long lifetime on that bare little island alone, with no plan or ambition, too overcome with the heat to continue on south to the pole, far less return to the continents. Nothing productive could ever be accomplished there, but there would be comfort such as few men have known, there would be torpor. The body swelled with such thoughts, the mind shrank from them, and the longing eyes traveled finally up north, to where those meridians came together at a point above a bland white area vaguely charted, with few landmarks, no doubt sparsely inhabited. There the imagination halted.

By human standards, I know far more than the dogs do. But Luke and June can do what I cannot. In a millisecond, forty feet from just encountered range Rambouillets the dogs see, big as a Wall Drug bill board, which sheep is the leader. They immediately understand the complex social order in this particular miniflock. they know whether the sheep are ready to fight, split up, or break for the tall timber, because the sheep tell them what they mean to do. For the sake of that instant, for that millisecond, that's why the Mister and Missus have put so many miles beneath their paws. Luke and June have developed an all-sheep, all-breed, all-terrain method that doesn't give them an edge over dogs who've been working these sheep on this terrain all their lives, but does help them transmute the novel into the manageable

Down every aisle a single thought follows me like a shadow: Brand Italy is strong. When it comes to cultural currency, there is no brand more valuable than this one. From lipstick-red sports cars to svelte runway figures to enigmatic opera singers, Italian culture means something to everyone in the world. But nowhere does the name Italy mean more than in and around the kitchen. Peruse a pantry in London, Osaka, or Kalamazoo, and you're likely to find it spilling over with the fruits of this country: dried pasta, San Marzano tomatoes, olive oil, balsamic vinegar, jars of pesto, Nutella. Tucked into the northwest corner of Italy, sharing a border with France and Switzerland, Piedmont may be as far from the country's political and geographical center as possible, but it is ground zero for Brand Italy. This is the land of Slow Food. Of white truffles. Barolo. Vermouth. Campari. Breadsticks. Nutella. Fittingly, it's also the home of Eataly, the supermarket juggernaut delivering a taste of the entire country to domestic and international shoppers alike. This is the Eataly mother ship, the first and most symbolically important store for a company with plans for covering the globe in peppery Umbrian oil, and shavings of Parmigiano-Reggiano Vacche Rosse. We start with the essentials: bottle opener, mini wooden cutting board, hard-plastic wineglasses. From there, we move on to more exciting terrain: a wild-boar sausage from Tuscany. A semiaged goat's-milk cheese from Molise. A tray of lacy, pistachio-pocked mortadella. Some soft, spicy spreadable 'nduja from Calabria. A jar of gianduja, the hazelnut-chocolate spread that inspired Nutella- just in case we have any sudden blood sugar crashes on the trail.

Letter You can see it already: chalks and ochers; Country crossed with a thousand furrow-lines; Ground-level rooftops hidden by the shrubbery; Sporadic haystacks standing on the grass; Smoky old rooftops tarnishing the landscape; A river (not Cayster or Ganges, though: A feeble Norman salt-infested watercourse); On the right, to the north, bizarre terrain All angular--you'd think a shovel did it. So that's the foreground. An old chapel adds Its antique spire, and gathers alongside it A few gnarled elms with grumpy silhouettes; Seemingly tired of all the frisky breezes, They carp at every gust that stirs them up. At one side of my house a big wheelbarrow Is rusting; and before me lies the vast Horizon, all its notches filled with ocean blue; Cocks and hens spread their gildings, and converse Beneath my window; and the rooftop attics, Now and then, toss me songs in dialect. In my lane dwells a patriarchal rope-maker; The old man makes his wheel run loud, and goes Retrograde, hemp wreathed tightly round the midriff. I like these waters where the wild gale scuds; All day the country tempts me to go strolling; The little village urchins, book in hand, Envy me, at the schoolmaster's (my lodging), As a big schoolboy sneaking a day off. The air is pure, the sky smiles; there's a constant Soft noise of children spelling things aloud. The waters flow; a linnet flies; and I say: "Thank you! Thank you, Almighty God!"--So, then, I live: Peacefully, hour by hour, with little fuss, I shed My days, and think of you, my lady fair! I hear the children chattering; and I see, at times, Sailing across the high seas in its pride, Over the gables of the tranquil village, Some winged ship which is traveling far away, Flying across the ocean, hounded by all the winds. Lately it slept in port beside the quay. Nothing has kept it from the jealous sea-surge: No tears of relatives, nor fears of wives, Nor reefs dimly reflected in the waters, Nor importunity of sinister birds.

Rather, I found through this experience that there is significant similarity between meditating under a waterfall and tidying. When you stand under a waterfall, the only audible sound is the roar of water. As the cascade pummels your body, the sensation of pain soon disappears and numbness spreads. Then a sensation of heat warms you from the inside out, and you enter a meditative trance. Although I had never tried this form of meditation before, the sensation it generated seemed extremely familiar. It closely resembled what I experience when I am tidying. While not exactly a meditative state, there are times when I am cleaning that I can quietly commune with myself. The work of carefully considering each object I own to see whether it sparks joy inside me is like conversing with myself through the medium of my possessions. For this reason, it is essential to create a quiet space in which to evaluate the things in your life. Ideally, you should not even be listening to music. Sometimes I hear of methods that recommend tidying in time to a catchy song, but personally, I don’t encourage this. I feel that noise makes it harder to hear the internal dialogue between the owner and his or her belongings. Listening to the TV is, of course, out of the question. If you need some background noise to relax, choose environmental or ambient music with no lyrics or well-defined melodies. If you want to add momentum to your tidying work, tap the power of the atmosphere in your room rather than relying on music. The best time to start is early morning. The fresh morning air keeps your mind clear and your power of discernment sharp. For this reason, most of my lessons commence in the morning. The earliest lesson I ever conducted began at six thirty, and we were able to clean at twice the usual speed. The clear, refreshed feeling gained after standing under a waterfall can be addictive. Similarly, when you finish putting your space in order, you will be overcome with the urge to do it again. And, unlike waterfall meditation, you don’t have to travel long distances over hard terrain to get there. You can enjoy the same effect in your own home. That’s pretty special, don’t you think?

Knowledge of the process of grief can provide a generalized map of the terrain we have to cover, the priest told the somber gathering. Each of us will take a different path, each will choose landmarks and travel at his own speed, navigate using the tools provided by his culture, experience, and faith.

It is hardly surprising that the initial stage of most mountain journeys involves laborious uphill hiking. Coming at a time when the typical hiker is out of shape, unacclimated, and transporting the heaviest load of the entire trip, the seemingly endless hillsides can elicit rumblings from even the hardiest backpackers. The first section of the High Route qualifies as a splendid example of such unremitting travel, for the hiker must toil up 6,000 feet to the first major pass, a disheartening prospect. Weathered dead pine at timberline Optimistic hikers who seek the brighter side of unpleasant situations, however, will quickly discover mitigating factors on this interminable slope. The well-manicured trail zigzags up the north wall of Kings Canyon with such a gentle gradient that the traveler can slip into a rhythmic pace where the miles pass far more quickly than would be possible on a steeper, rockier path. Thus freed from scrutinizing the terrain immediately ahead, the hiker can better appreciate the two striking formations on the opposite side of the canyon. Directly across the way towers the enormous facade of Grand Sentinel, rising 3,500 feet above the meadows lining the valley floor. Several miles to the east lies the sculpted oddity known as the Sphinx, a delicate pinnacle capping a sweeping apron of granite. These two landmarks, visible for much of the ascent to the Monarch Divide, offer travelers a convenient means of gauging their progress; for instance, when one is finally level with the top of the Sphinx, the upward journey is two-thirds complete. Hikers able to identify common Sierra trees

You know you’ve been travelling with someone for too long when you can read their “OH SHIT!” body language even though you’re sitting behind them. Gill’s head and neck went suddenly stiff, which can’t have been healthy, given the terrain we were bouncing over. “But…” her mental gears were spinning so frantically I could almost smell them burning. “But… Lauren… you’re not American, are you?” “I SURE AM!” Lauren sounded a little indignant, but that was all. “Oh!” said Gill, “Sorry! We all thought you were Canadian!” And somehow, unbelievably, she’d pulled it off.

In retrospect, I can see in my own life what I could not see at the time — how the job I lost helped me find work I needed to do, how the “road closed” sign turned me toward terrain I needed to travel, how losses that felt irredeemable forced me to discern meanings I needed to know. On the surface it seemed that life was lessening, but silently and lavishly the seeds of new life were always being sown. — Parker Palmer50

It did not occur to me when I cursed it that if my chest went undiscovered for centuries, the person who touched it would have to travel through both terrain and time.” He shook his head. “I have little patience for this cursing business.” “It would also seem you have little aptitude for it.” The words tumbled from her mouth before she could stop them. “It worked, did it not?” he said stiffly. Shut up, Lisa, she warned herself, but her tongue paid no heed.

In the tradition of pilgrimage, those hardships are seen not as accidental but as integral to the journey itself. Treacherous terrain, bad weather, taking a fall, getting lost—challenges of that sort, largely beyond our control, can strip the ego of the illusion that it is in charge and make space for true self to emerge. If that happens, the pilgrim has a better chance to find the sacred center he or she seeks. Disabused of our illusions by much travel and travail, we awaken one day to find that the sacred center is here and now—in every moment of the journey, everywhere in the world around us, and deep within our own hearts.

Prayer is a means of bringing our authentic self to God and meeting him in these mysteries. We pray because we hope and believe that surrender can be forged there, on our knees. We pray because sometimes this is all we can do when desire and the undesirable have us knotted inside. We pray because, when the woods have gone dark, when the distance between God’s Word says it and I believe it feels like impossible terrain to travel and our only companions are doubt and fear, we need words as simple as these: Your will be done.

My conscience demanded a fresh start, away from memories that left me hitting the skids. It was time for new direction, new steps, and intentional tribulations. It was time to feel the terrain against my soles, to see whether I was in love with the road or just running from accountability.

The desert was 500 miles across in a single stretch, without water, food, a blade of grass, or even a fly. It was totally flat, like a broad, yellow sand parking lot that stretched to the horizon in all directions. More than 1,300 people had perished in the crossing of that stretch of the Sahara in previous years. Often, drifting sands had obliterated the track across the desert, and the travelers had gotten lost in the night, never to be found again alive. To counter the lack of features in the terrain, the French had marked the track with black, fifty-five-gallon oil drums every five kilometers, which was exactly the distance to the horizon, formed by the curvature of the earth. Because of this, in the daytime, we could always see two oil barrels—the one we had just passed and the one five kilometers ahead of it. And that was exactly what we needed to stay on course. All we had to do was to steer for the next oil barrel. As a result, we were able to cross the biggest desert in the world by simply taking it “one oil barrel at a time.

Abacus had come to the conclusion that the greatest of heroic stories have the shape of a diamond on its side. Beginning at a fine point, the life of the hero expands outward through youth as he begins to establish his strengths and fallibilities, his friendships and enmities. Proceeding into the world, he pursues exploits in grand company, accumulating honors and accolades. But at some untold moment, the two rays that define the outer limits of this widening world of hale companions and worthy adventures simultaneously turn a corner and begin to converge. The terrain our hero travels, the cast of characters he meets, the sense of purpose that has long propelled him forward all begin to narrow—to narrow toward that fixed and inexorable point that defines his fate.

Some teachers refuse to call themselves teachers, because they feel they have nothing to teach; their teaching consists in their merely being present. And so on. Psychologist Guy Claxton, a former disciple of Bhagwan Rajneesh, has found the image of the guru as teacher somewhat misleading. He offers these comments: The most helpful metaphor is . . . that of a physician or therapist: enlightened Masters are, we might say, the Ultimate Therapists, for they focus their benign attention not on problems but on the very root from which the problems spring, the problem-sufferer and solver himself. The Master deploys his therapeutic tricks to one end: that of the exposure and dissolution of the fallacious self. His art is a subtle one because the illusions cannot be excised with a scalpel, dispersed with massage, or quelled with drugs. He has to work at one remove by knocking away familiar props and habits, and sustaining the seeker’s courage and resolve through the fall. Only thus can the organism cure itself. His techniques resemble those of the demolition expert, setting strategically placed charges to blow up the established super-structure of the ego, so that the ground may be exposed. Yet he has to work on each case individually, dismantling and challenging in the right sequence and at the right speed, using whatever the patient brings as his raw material for the work of the moment.1 Claxton mentions other guises, “metaphors,” that the guru assumes to deal with the disciple: guide, sergeant-major, cartographer, con man, fisherman, sophist, and magician. The multiple functions and roles of the authentic adept have two primary purposes. The first is to penetrate and eventually dissolve the egoic armor of the disciple, to “kill” the phenomenon that calls itself “disciple.” The second major function of the guru is to act as a transmitter of Reality by magnifying the disciple’s intuition of his or her true identity. Both objectives are the intent of all spiritual teachers. However, only fully enlightened adepts combine in themselves what the Mahāyāna Buddhist scriptures call the wisdom (prajnā) and the compassion (karunā) necessary to rouse others from the slumber of the unenlightened state. In the ancient Rig-Veda (10.32.7) of the Hindus, the guru is likened to a person familiar with a particular terrain who undertakes to guide a foreign traveler. Teachers who have yet to realize full enlightenment can guide others only part of the way. But the accomplished adept, who is known in India as a siddha, is able to illumine the entire path for the seeker. Such fully enlightened adepts are a rarity. Whether or not they feel called to teach others, their mere presence in the world is traditionally held to have an impact on everything. All enlightened masters, or realizers, are thought and felt to radiate the numinous. They are focal points of the sacred. They broadcast Reality. Because they are, in consciousness, one with the ultimate Reality, they cannot help but irradiate their environment with the light of that Reality.

In turn, the Hadza have become so used to visiting scientists that hosting the researchers who observe them has become a way to supplement their income. Sadly, visiting scientists who want to emphasize how much they are studying bona fide hunter-gatherers sometimes turn a blind eye to the degree to which the Hadza’s way of life is changing as a result of contact with the outside world. These papers rarely mention how many Hadza children now go to government schools, and how the Hadza’s territory is almost entirely shared with neighboring tribes of farmers and pastoralists, with whom they trade and whose cows tramp all over the region. As I write this, the Hadza don’t yet have cell phones, but they are not isolated as they once were. Despite these limitations, there is still much to learn from the Hadza, and I am fortunate to have visited them on a couple of occasions. But to get to the Hadza is not easy. They live in a ring of inhospitable hills surrounding a seasonal, salty lake in northwestern Tanzania—a hot, arid, sunbaked region that is almost impossible to farm.13 The area has some of the worst roads on the planet. Of the roughly twelve hundred Hadza, only about four hundred still predominantly hunt and gather, and to find these few, more traditional Hadza, you need sturdy jeeps, an experienced guide, and a lot of skill to travel over treacherous terrain. After a rainstorm, driving twenty miles can take most of the day. Many things surprised me when I first walked into a Hadza camp mid-morning on a torrid, sunny day in 2013, but I remember being especially struck by how everyone was apparently doing nothing. Hadza camps consist of a few temporary grass huts that blend in with the surrounding bushes. I didn’t realize I had walked into a camp until I found myself amid about fifteen Hadza men, women, and children who were sitting on the ground as shown in figure 2. The women and children were relaxing on one side, and the men on another. One fellow was straightening some arrows, and a few children were toddling about, but no one was engaged in any hard work. To be sure, the Hadza weren’t lounging on sofas, watching TV, munching potato chips, and sipping soda, but they were doing what so many health experts warn us to avoid: sitting.

The jacket had a purpose, and so did the boy. His purpose in life was to travel, and, after two years of walking the Andalusian terrain, he knew all the cities of the region. He was planning, on this visit, to explain to the girl how it was that a simple shepherd knew how to read. That he had attended a seminary until he was sixteen. His parents had wanted him to become a priest, and thereby a source of pride for a simple farm family. They worked hard just to have food and water, like the sheep. He had studied Latin, Spanish, and theology. But ever since he had been a child, he had wanted to know the world, and this was much more important to him than knowing God and learning about man's sins. One afternoon, on a visit to his family, he had summoned up the courage to tell his father that he didn't want to become a priest. That he wanted to travel.

In 1857, to encourage continued settlement of the West, Congress passed the Pacific Wagon Road Act, which among other improvements to the trail called for the surveying of a shorter route to Idaho across the bottom of the Wind Rivers and the forested Bridger-Teton wilderness to the west. Frederick W. Lander, a hotheaded but experienced explorer and engineer, was assigned the job. He made Burnt Ranch the trailhead and main supply depot for the trail-building job, which became one of the largest government-financed projects of the nineteenth century. Lander hired hundreds of workers from the new Mormon settlement at Salt Lake and supplied the enterprise with large mule-team caravans that ferried provisions and equipment from U.S. Army depots in Nebraska and eastern Wyoming. “With crowds of laborers hauling wood, erecting buildings and tending stock,” writes historian Todd Guenther, “the area was a beehive of activity.” The engineers, logging crews, and workers quickly hacked out what became known as the Lander Cutoff, which saved more than sixty miles, almost a week’s travel, across the mountains. In places, the Lander Cutoff was a steep up-and-down ride, but the route offered cooler, high terrain and plentiful water, an advantage over the scorching desert of the main ruts to the south. Eventually an estimated 100,000 pioneers took this route, and the 230-mile Lander Cutoff was considered an engineering marvel of its time. This

Steve drove the next morning as we made the turn for the Burdekin River. The single-lane dirt road, as small as it was, ended there--but we had another two or three hours of four-wheel driving to go. We navigated through deep ravines carved by the area’s repeated cyclone-fed floods, occasionally balancing on three wheels. “Hang out the window, will you?” Steve shouted as we maneuvered around the edge of a forty-foot drop. “I need to you to help counterbalance the truck.” You’ve got to be kidding me, I thought. But there I was, hanging off the side of the bull bar while Steve threaded his way over the eroding track. As we pounded and slammed our way deep into the bush, Steve talked about the area’s Aborigines. He pointed out a butte where European colonists massacred a host of the Aboriginal population in Victorian times. The landscape was alive to him, not only with human history, but with the complex interrelatedness of plants, animals, and the environment. He pointed out giant 150-year-old eucalypts, habitats for insectivorous bats, parrots, and brush-tailed possums. After hours of bone-jarring terrain, we reached the Burdekin, a beautiful river making its way through the tea trees. It was a breathtaking place. We set up camp--by which I mean Steve did--at a fork in the river, where huge black boulders stood exposed in the middle of the water. I tried to help, but I felt completely out of my depth. He unpacked the boat and the motor, got it tied and moored on the river, rolled out the swags, and lined up containers of fuel, water, and food. Then he started stringing tarps. What a gift Steve had for setting up camp. He had done it countless times before, month in and month out, all by himself, with only Sui for company. I watched him secure ropes, tie knots, and stretch canvas like he was expecting that we’d have to withstand a cyclone. It was hot, more than a hundred degrees Fahrenheit, but Steve didn’t seem to notice. Sui found a little shallow place at the edge of the river and immediately plopped herself in. I saw Steve look over at her as if calculating her chances of being snatched by a croc. Crocodiles are the ultimate camouflage attack predators, striking from the water’s edge. There would never be “down time” for Steve. No time to sit down and unwind. We were off in an instant. We grabbed Sui, jumped in the boat, and headed upstream. White Burdekin ducks startled up in front of our boat, their dark neck-rings revealed as they flew over us. Cormorants dried their feathers on the mid-river boulders, wings fully open. It was magical and unspoiled, as if we were the first people ever to travel there.

This is our awakening to the Feminine, if we will take it. It shows us that the hero’s journey is not our journey. Ours is the heroine’s journey, a spiral journey of inner and outer discovery of our innermost selves and our source of Feminine power. We travel inwards, into dark and unknown terrains, finding our way through to the other side by discovering an inner flame to light our way. As we travel further on we realise that this inner flame is the goal we have been seeking, the guide and ourselves are one and the same, and furthermore the light and the darkness are two parts of the same whole.

Czechs simply don’t say they’re going camping or spending time outdoors. They say, in Czech, that they are going “into the nature” as though nature, příroda, is beyond a place in the woods or other forms of terrain, that nature was a state of mind and had the ability to reverse the crippling, chaotic aspects of life.

Purple vines clung weakly to the trunks of dying trees, their wilted black petals falling like volcanic ash. The further they traveled, the more abundantly this ominous strain of flora dominated the terrain.

Our view of reality is like a map with which to negotiate the terrain of life. If the map is true and accurate, we will generally know where we are, and if we have decided where we want to go, we will generally know how to get there. If the map is false and inaccurate, we generally will be lost.

The time of incremental changes has passed. We have already entered into a radical phase of evolution. In this fast and furious phase, we need a resilient mindset and endurance to travel the rough and steep terrains of the evolution curve.

Synthetics diminished the great powers' need for strategic raw materials by offering substitutes. Aviation, cryptography, radio, and satellites, meanwhile, enabled those powers to run secure transportation and communication networks without worrying about contiguous territorial access. Innovations in medicine and engineering - such as DDT, antimalarials, plastic-based packaging, and "world-proofed" electronic equipment - further reduced the need for territorial control. They allowed objects and humans to safely travel to hostile terrains, meaning that colonizers didn't have to soften the ground beforehand. Standardization, similarly, made foreign places more accessible. (Page 314, 315)

One bird was free; the other bird was bound. One is trapped, only able to see freedom in the distance; the other is free, flying in a world that works in its favor. In its weakness, the caged bird opens up his throat still. It gathers courage, strength, power, the will. The bird must sing in a world that has him bound. He must open up his throat, flap his tender and broken wings, and gather itself to travel far beyond the cage, the rough terrain, the terrible pain of its losses.

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Signs of Hokkaido's muscular dairy industry tattoo the terrain everywhere: packs of Holsteins chew cud unblinkingly in the sunlight, ice cream shops proffer hyperseason flavors to hungry leaf gazers, and giant silos offer advice to the calcium deficient: "Drink Hokkaido Milk!" Even better than drinking the island's milk is drinking its yogurt, which you can do at Milk Kobo, a converted red barn with cows and tractors and generous views of Mount Yotei, which locals call Ezo Fuji. Kobo sells all manner of dairy products, but you're here for the drinkable yogurt, which has a light current of sweetness and a deep lactic tang, a product so good that the second it hits my lips, I give up water for the week.

National Geographic wrote about how Instagram was changing travel: visits to Trolltunga, a photogenic cliff in Norway, increased from 500 a year in 2009 to 40,000 a year in 2014. "What photos of this iconic vista don't reveal is the long line of hikers weaving around the rocky terrain each morning, all waiting for their chance to capture their version of the Instagram-famous shot," the magazine wrote.

If there’s anything we know from the history of innovation—and particularly from the history of the time travelers—it is that being true to yourself is not enough. Certainly, you don’t want to be trapped by orthodoxy and conventional wisdom. Certainly, the innovators profiled in this book had the tenacity to stick with their hunches for long periods of time. But there is comparable risk in being true to your own sense of identity, your own roots. Better to challenge those intuitions, explore uncharted terrain, both literal and figurative. Better to make new connections than remain comfortably situated in the same routine. If you want to improve the world slightly, you need focus and determination; you need to stay within the confines of a field and open the new doors in the adjacent possible one at a time. But if you want to be like Ada, if you want to have an “intuitive perception of hidden things”—well, in that case, you need to get a little lost.

As we look back and survey the terrain to determine where we’ve been and where we are in relationship to where we’re going, we clearly see that we could not have gotten where we are without coming the way we came. There aren’t any other roads; there aren’t any shortcuts. There’s no way to parachute into this terrain. The landscape ahead is covered with the fragments of broken relationships of people who have tried. They’ve tried to jump into effective relationships without the maturity, the strength of character, to maintain them. But you just can’t do it; you simply have to travel the road. You can’t be successful with other people if you haven’t paid the price of success with yourself.