Wilderness Essays Quotes

I am the lover of uncontained and immortal beauty. In the wilderness, I find something more dear and connate than in streets or villages. In the tranquil landscape, and especially in the distant line of the horizon, man beholds somewhat as beautiful as his own nature.

I care to live only to entice people to look at Nature’s loveliness.

I thought of the wilderness we had left behind us, open to sea and sky, joyous in its plenitude and simplicity, perfect yet vulnerable, unaware of what is coming, defended by nothing, guarded by no one.

...every sight and sound inspiring, leading one far out of himself, yet feeding and building up his individuality.

…their eager, childlike attention was refreshing to see as compared with the decent, deathlike apathy of weary civilized people, in whom natural curiosity has been quenched in toil and care and poor, shallow comfort.

You bathe in these spirit-beams, turning round and round, as if warming at a camp-fire. Presently you lose consciousness of your own separate existence: you blend with the landscape, and become part and parcel of nature.

If people in general could be got into the woods, even for once, to hear the trees speak for themselves, all difficulties in the way of forest preservation would vanish.

...therefore all childish fear must be put away.

If we are to have a culture as resilient and competent in the face of necessity as it needs to be, then it must somehow involve within itself a ceremonious generosity toward the wilderness of natural force and instinct. The farm must yield a place to the forest, not as a wood lot, or even as a necessary agricultural principle but as a sacred grove - a place where the Creation is let alone, to serve as instruction, example, refuge; a place for people to go, free of work and presumption, to let themselves alone. (pg. 125, The Body and the Earth)

A flower's structure leads a bee toward having pollen adhere to its body . . . we don't know of any such reason why beautiful places attract humans.

But it is in the darkest nights, when storms are blowing and the agitated waves are phosphorescent, that the most impressive displays are made.

As if nothing that does not obviously make for the benefit of man had any right to exist; as if our ways were God's ways

...we do not own these woods. They own us.

A man ought to study the wilderness of a place before applying to it the ways he learned in another place.

We were glad, however, to get within reach of information…

Never did we plan the morrow, for we had learned that in the wilderness some new and irresistible distraction is sure to turn up each day before breakfast. Like the river, we were free to wander.

We must stop seeing the natural world as a commodity and start seeing it as we would see a family member, something to love, protect, care for, and cherish.

Until modern times, we focused a great deal of the best of our thought upon rituals of return to the human condition. Seeking enlightenment or the Promised Land or the way home, a man would go or be forced to go into the wilderness, measure himself against the Creation, recognize finally his true place within it, and thus be saved both from pride and from despair. Seeing himself as a tiny member of a world he cannot comprehend or master or in any final sense possess, he cannot possibly think of himself as a god. And by the same token, since he shares in, depends upon, and is graced by all of which he is a part, neither can he become a fiend; he cannot descend into the final despair of destructiveness. Returning from the wilderness, he becomes a restorer of order, a preserver. He sees the truth, recognizes his true heir, honors his forebears and his heritage, and gives his blessing to his successors. He embodies the passing of human time, living and dying within the human limits of grief and joy. (pg.95, "The Body and the Earth")

To build a road is so much simpler than to think of what the country really needs. A roadless marsh is seemingly as worthless to the alphabetical conservationist as an undrained one was to the empire-builders. Solitude, the one natural resource still undowered of alphabets, is so far recognized as valuable only by ornithologists and cranes. Thus always does history, whether or marsh or market place, end in paradox. The ultimate value in these marshes is wildness, and the crane is wildness incarnate. But all conservation of wildness is self-defeating, for to cherish we must see and fondle, and when enough have seen and fondled, there is no wilderness left to cherish.

Some people hear the voice of God in their dreams or through prayer or meditation. For me, God is truly in the details—the details found in the connections between the living things on the planet all working together to maintain the atmosphere and the soil.

...no other life form needed man, man needed all the others in which to survive.

ineffable beauty

Wherever there were glaciers, the world was in a constant state of creation.

Life seems neither long nor short, and we take no more heed to save time or make haste than do the trees and stars. This is true freedom, a good practical sort of immortality.

It is no use speaking in soft, gentle tones if everyone else is shouting.

Though it is 2500 feet high, the glacier flowed over its ground as a river flows over a boulder; and since it emerged from the icy sea as from a sepulcher it has been sorely beaten with storms; but from all those deadly, crushing, bitter experiences comes this delicate life and beauty, to teach us that what we in our faithless ignorance and fear call destruction is creation.

Nevertheless, again and again, in season and out of season, the question comes up, "What are rattlesnakes good for?" As if nothing that does not obviously make for the benefit of man had any right to exist; as if our ways were God's ways....Anyhow, they are all, head and tail, good for themselves, and we need not begrudge them their share of life.

In such a wild, uncharted place the book of God was vital, for it nourished their spirit and laid boundaries for their conduct. Other subjects simply had no relevance. Trigonometry and calculus would not help them find their way among the mountain trails. Adam Smith's economics were of no consequence in the matter of planting corn and breeding cattle. Nor did they need the essays of Plato or the plays of Shakespeare to teach them how to shoot a rifle, or to make clothes from animal skins, or to clear away the wilderness with their own bare hands.

We turned and sailed away, joining the outgoing bergs, while "gloria in excels is" still seemed to be sounding over all the white landscape, and our burning hearts were ready for any fate, feeling that whatever the future might have in store, the treasures we had gain would enrich our lives forever.

People who have never canoed a wild river, or who have done so only with a guide in the stern, are apt to assume that novelty, plus healthful exercise, account for the value of the trip. I thought so too, until I met the two college boys on the Flambeau. Supper dishes washed, we sat on the bank watching a buck dunking for water plants on the far shore. Soon the buck raised his head, cocked his ears upstream, and then bounded for cover. Around the bend now came the cause of his alarm: two boys in a canoe. Spying us, they edged in to pass the time of day. ‘What time is it?’ was their first question. They explained that their watches had run down, and for the first time in their lives there was no clock, whistle, or radio to set watches by. For two days they had lived by ‘sun-time,’ and were getting a thrill out of it. No servant brought them meals: they got their meat out of the river, or went without. No traffic cop whistled them off the hidden rock in the next rapids. No friendly roof kept them dry when they misguessed whether or not to pitch the tent. No guide showed them which camping spots offered a nightlong breeze, and which a nightlong misery of mosquitoes; which firewood made clean coals, and which only smoke. Before our young adventurers pushed off downstream, we learned that both were slated for the Army upon the conclusion of their trip. Now the motif was clear. This trip was their first and last taste of freedom, an interlude between two regimentations: the campus and the barracks. The elemental simplicities of wilderness travel were thrills not only because of their novelty, but because they represented complete freedom to make mistakes. The wilderness gave them their first taste of those rewards and penalties for wise and foolish acts which every woodsman faces daily, but against which civilization has built a thousand buffers. These boys were ‘on their own’ in this particular sense. Perhaps every youth needs an occasional wilderness trip, in order to learn the meaning of this particular freedom.

Among the most beautiful things I've ever heard anyone say came from my student Bethany, talking about her pedagogical aspirations or ethos, how she wanted to be as a teacher, and what she wanted her classrooms to be: "What if we joined our wildernesses together?" Sit with that for a minute. That the body, the life, might carry a wilderness, an unexpected territory, and that yours and mine might somewhere, somehow, meet. Might, even, join. And what if the wilderness - perhaps the densest wild in there - thickets, bogs, swamps, uncrossable ravines and rivers (have I made the metaphor clear?) - is our sorrow? Or... the 'intolerable.' It astonishes me sometimes - no, often - how every person I get to know - everyone, regardless of everything, by which I mean everything - lives with some profound personal sorrow... Everyone, regardless, always, of everything. Not to mention the existential sorrow we all might be afflicted with, which is that we, and what we love, will soon be annihilated. Which sounds more dramatic than it might. Let me just say dead. Is this, sorrow, of which our impending being no more might be the foundation, the great wilderness? Is sorrow the true wild? And if it is - and if we join them - your wild to mine - what's that? For joining, too, is a kind of annihilation. What if we joined our sorrow, I'm saying. I'm saying: What if that is joy?

The forest talks but a good hunter only hears it by learning its language.

Like most other things not apparently useful to man, it has few friends, and the blind question, "Why was it made?" goes on and on with never a guess that first of all it might have been made for itself.

Writing is an exhausting and demoralizing task that destroys human conceits. Writing an elongated series of personal essay opens a person’s mind to explore paradoxes and discover previously unrealized personal truths. Writing is as arduous as any trek into the wilderness. Every sentence takes a writer deeper into the jungle of the mind, a world of frightening inconsistencies created by our waking life’s desire that the world of chaos conform to our convenience.

From the essay on Love, in which he describes as a wilderness experience his daily visits with his wife to a hospital 3,000 miles from home in a strange city, where someone he loves is in danger of dying. “When the worst finally happens, or almost happens, a kind of peace comes. I had passed beyond grief, beyond terror, all but beyond hope, and it was thee, in that wilderness, that for the first time in my life I caught sight of something of what it must be like to love God truly. It was only a glimpse, but it was like stumbling on fresh water in the desert, like remembering something so huge and extraordinary that my memory had been unable to contain it. Though God was nowhere to be clearly seen, nowhere to be clearly heard, I had to be near him—even in the elevator riding up to her floor, even walking down the corridor to the one door among all those doors that had her name taped on it. I loved him because there was nothing else left. I loved him because he seemed to have made himself as helpless in his might as I was in my helplessness. I loved him not so much in spite of there being nothing in it for me but almost because there was nothing in it for me. For the first time in my life, there in that wilderness, I caught a glimpse of what it must be like to love God truly, for his own sake, to love him no matter what. If I loved him with less than all my heart, soul, and will, I loved him with at least as much of them as I had left for loving anything… I did not love God, God knows, because I was some sort of saint or hero. I did not love him because I suddenly saw the light (there was almost no light at all) or because I hoped by loving him to persuade him to heal the young woman I loved. I loved him because I couldn’t help myself. I loved him because the one who commands us to love is the one who also empowers us to love, as there in the wilderness of that dark and terrible time I was, through no doing of my own, empowered to love him at least a little, at least enough to survive. And in the midst of it, these small things happened that were as big as heaven and earth because through them a hope beyond hopelessness happened. “O Israel, hope in the Lord from this time forth and for evermore.”… The final secret, I think, is this: that the words “You shall love the Lord your God” become in the end less a command than a promise.

For many in towns it is a consuming, lifelong struggle; for others, the danger of coming to want is so great, the deadly habit of endless hoarding for the future is formed, which smothers all real life, and is continued long after every reasonable need has been over-supplied.

The difference could be grouped into categories of mature and immature love. Preferable in almost every way, the philosophy of mature love is marked by an active awareness of the good and bad within each person, it is full of temperance, it resists idealization, it is free of jealousy, masochism, or obsession, it is a form of friendship with a sexual dimension, it is pleasant, peaceful, and reciprocated (and perhaps explains why most people who have known the wilder shores of desire would refuse its painlessness the title of love). Immature love on the other hand (though it has little to do with age) is a story of chaotic lurching between idealization and disappointment, an unstable state where feelings of ecstasy and beatitude combine with impressions of drowning and fatal nausea, where the sense that one has finally found the answer comes together with the feeling that one has never been so lost. The logical climax of immature (because absolute) love comes in death, symbolic or real. The climax of mature love comes in marriage, and the attempt to avoid death via routine (the Sunday papers, trouser presses, remote-controlled appliances). For immature love accepts no compromise, and once we refuse compromise, we are on the road to some kind of cataclysm. 6.

On a winter’s day when a person’s spirits may be low and to behold thirty to one-hundred Evening Grosbeaks busily gorging themselves on bird seed and perched in a stand of pines with all of them creating a cacophony of sparrow like chirps, this is real therapy for me. It is an act of contagious optimism. It is at such times I realize that a bird can do more for me than a shrink.

Why this cult of wilderness? Why the surly hatred of progress and development, the churlish resistance to all popular improvements? Very well, a fair question, but it’s been asked and answered a thousand times already; enough books to drive a man stark naked mad have dealt in detail with the question. There are many answers, all good, each sufficient. Peace is often mentioned; beauty; spiritual refreshment, whatever that means; re-creation for the soul, whatever that is; escape; novelty, the delight of something different; truth and understanding and wisdom—commendable virtues in any man, anytime; ecology and all that, meaning the salvation of variety, diversity, possibility and potentiality, the preservation of the genetic reservoir, the answers to questions that we have not yet even learned to ask, a connection to the origin of things, an opening into the future, a source of sanity for the present—all true, all wonderful, all more than enough to answer such a dumb dead degrading question as “Why wilderness?” To which, nevertheless, I shall append one further answer anyway: because we like the taste of freedom; because we like the smell of danger.

FOR YEARS I have carried in my head a thought tossed out by Aldo Leopold. In the early 20th century, he worked for the U.S. Forest Service in Eastern Arizona, and he killed a wolf to protect the cattle and increase the deer. He went on to become a pioneer in wildlife management and a leading conservationist. He wrote an essay about that killing. He’d decided that when he’d pulled the trigger and helped remove the wolf from the Southwest, he’d made the mountain a lesser place. He said we had to learn to think like a mountain. I stare into the gate of rock framing the entrance to Pima Canyon. The mesquite leaves hang listless in the heat. Underfoot, a broken field of granite spreads out. Past that stone gate, the freedom of the Pusch Ridge Wilderness begins. The place feels wanting without bighorns watching me. I can’t prove this. But I’ve known it since I was a boy. That’s why we look at the mountains and crave to be near them. Maybe we can’t think like a mountain. But we can do better than we have. We can bring the bighorns back where they belong. Counting sheep, An Essay by

Now the motif was clear. This trip was their first and last taste of freedom, an interlude between two regimentations: the campus and the barracks. The elemental simplicities of wilderness travel were thrills not only because of their novelty, but because they represented complete freedom to make mistakes. The wilderness gave them their first taste of those rewards and penalties for wise and foolish acts which every woodsman faces daily, but against which civilization has built a thousand buffers. These boys were ‘on their own’ in this particular sense.

BOOKS BURNED ON THE PCT The Pacific Crest Trail, Volume 1: California, Jeffrey P. Schaffer, Thomas Winnett, Ben Schifrin, and Ruby Jenkins. Fourth edition, Wilderness Press, January 1989. Staying Found: The Complete Map and Compass Handbook, June Fleming. *The Dream of a Common Language, Adrienne Rich. As I Lay Dying, William Faulkner. **The Complete Stories, Flannery O’Connor. The Novel, James Michener. A Summer Bird-Cage, Margaret Drabble. Lolita, Vladimir Nabokov. Dubliners, James Joyce. Waiting for the Barbarians, J. M. Coetzee. The Pacific Crest Trail, Volume 2: Oregon and Washington, Jeffrey P. Schaffer and Andy Selters. Fifth edition, Wilderness Press, May 1992. The Best American Essays 1991, edited by Robert Atwan and Joyce Carol Oates. The Ten Thousand Things, Maria Dermoût.

There’s also the human urge to make things, to paint cave walls and doodle in the margins of to-do lists. Doi once said, “I have to keep on working, otherwise nothing will be brought into existence.” But sometimes I feel like the paper is better before we get ahold of it, when it is still wood. Other times, I love the marks we leave. They feel like gifts and signs, like trail markers in the wilderness. I know we’ve left scars everywhere, and that our obsessive desire to make and have and do and say and go and get—six of the seven most common verbs in English—may ultimately steal away our ability to be, the most common verb in English. Even though we know that none of our marks will truly last, that time is coming not just for all of us but for all we make, we can’t stop scribbling, can’t stop seeking relief wherever we can find it.

Quickly I find another surprise. The boys are wilder writers — less careful of convention, more willing to leap into the new. I start watching the dozens of vaguely familiar girls, who seem to have shaved off all distinguishing characteristics. They are so careful. Careful about their appearance, what they say and how they say it, how they sit, what they write. Even in the five-minute free writes, they are less willing to go out from where they are — to go out there, where you have to go, to write. They are reluctant to show me rough work, imperfect work, anything I might criticize; they are very careful to write down my instructions word by word. They’re all trying themselves on day by day, hour by hour, I know — already making choices that will last too unfairly long. I’m surprised to find, after a few days, how invigorating it all is. I pace and plead for reaction, for ideas, for words, and gradually we all relax a little and we make progress. The boys crouch in their too-small desks, giant feet sticking out, and the girls perch on the edge, alert like little groundhogs listening for the patter of coyote feet. I begin to like them a lot. Then the outlines come in. I am startled at the preoccupation with romance and family in many of these imaginary futures. But the distinction between boys and girls is perfectly, painfully stereotypical. The boys also imagine adventure, crime, inventions, drama. One expects war with China, several get rich and lose it all, one invents a time warp, another resurrects Jesus, another is shot by a robber. Their outlines are heavy on action, light on response. A freshman: “I grow populerity and for the rest of my life I’m a million air.” [sic] A sophomore boy in his middle age: “Amazingly, my first attempt at movie-making won all the year’s Oscars. So did the next two. And my band was a HUGE success. It only followed that I run the country.” Among the girls, in all the dozens and dozens of girls, the preoccupation with marriage and children is almost everything. They are entirely reaction, marked by caution. One after the other writes of falling in love, getting married, having children and giving up — giving up careers, travel, college, sports, private hopes, to save the marriage, take care of the children. The outlines seem to describe with remarkable precision the quietly desperate and disappointed lives many women live today.

But why, the questioner insists, why do people like you pretend to love uninhabited country so much? Why this cult of wilderness? Why the surly hatred of progress and development, the churlish resistance to all popular improvements? Very well, a fair question, but it’s been asked and answered a thousand times already; enough books to drive a man stark naked mad have dealt in detail with the question. There are many answers, all good, each sufficient. Peace is often mentioned; beauty; spiritual refreshment, whatever that means; re-creation for the soul, whatever that is; escape; novelty, the delight of something different; truth and understanding and wisdom—commendable virtues in any man, anytime; ecology and all that, meaning the salvation of variety, diversity, possibility and potentiality, the preservation of the genetic reservoir, the answers to questions that we have not yet even learned to ask, a connection to the origin of things, an opening into the future, a source of sanity for the present—all true, all wonderful, all more than enough to answer such a dumb dead degrading question as “Why wilderness?” To which, nevertheless, I shall append one further answer anyway: because we like the taste of freedom; because we like the smell of danger

But why, the questioner insists, why do people like you pretend to love uninhabited country so much? Why this cult of wilderness? Why the surly hatred of progress and development, the churlish resistance to all popular improvements? Very well, a fair question, but it’s been asked and answered a thousand times already; enough books to drive a man stark naked mad have dealt in detail with the question. There are many answers, all good, each sufficient. Peace is often mentioned; beauty; spiritual refreshment, whatever that means; re-creation for the soul, whatever that is; escape; novelty, the delight of something different; truth and understanding and wisdom—commendable virtues in any man, anytime; ecology and all that, meaning the salvation of variety, diversity, possibility and potentiality, the preservation of the genetic reservoir, the answers to questions that we have not yet even learned to ask, a connection to the origin of things, an opening into the future, a source of sanity for the present—all true, all wonderful, all more than enough to answer such a dumb dead degrading question as “Why wilderness?” To which, nevertheless, I shall append one further answer anyway: because we like the taste of freedom; because we like the smell of danger.

Among the most beautiful things I’ve ever heard anyone say came from my student Bethany, talking about her pedagogical aspirations or ethos, how she wanted to be as a teacher, and what she wanted her classrooms to be: “What if we joined our wildernesses together?” Sit with that for a minute. That the body, the life, might carry a wilderness, an unexplored territory, and that yours and mine might somewhere, somehow, meet. Might, even, join. And what if the wilderness—perhaps the densest wild in there—thickets, bogs, swamps, uncrossable ravines and rivers (have I made the metaphor clear?)—is our sorrow? Or, to use Zadie Smith’s term, the “intolerable.” It astonishes me sometimes—no, often—how every person I get to know—everyone, regardless of every- thing, by which I mean everything—lives with some profound personal sorrow. Brother addicted. Mother murdered. Dad died in surgery. Rejected by their family. Cancer came back. Evicted. Fetus not okay. Everyone, regardless, always, of everything. Not to mention the existential sorrow we all might be afflicted with, which is that we, and what we love, will soon be annihilated. Which sounds more dramatic than it might. Let me just say dead. Is this, sorrow, of which our impending being no more might be the foundation, the great wilderness? Is sorrow the true wild? And if it is—and if we join them—your wild to mine—what’s that? For joining, too, is a kind of annihilation. What if we joined our sorrows, I’m saying. I’m saying: What if that is joy?

That great portion of what is generally received as Christian truth is, in its rudiments or in its separate parts, to be found in heathen philosophies and religions. For instance, the doctrine of a Trinity is found both in the East and in the West; so is the ceremony of washing; so is the rite of sacrifice. The doctrine of the Divine Word is Platonic; the doctrine of the Incarnation is Indian; of a divine kingdom is Judaic; of Angels and demons is Magian; the connection of sin with the body is Gnostic; celibacy is known to Bonze and Talapoin; a sacerdotal order is Egyptian; the idea of a new birth is Chinese and Eleusinian; belief in sacramental virtue is Pythagorean; and honours to the dead are a polytheism. Such is the general nature of the fact before us; Mr. Milman argues from it,—'These things are in heathenism, therefore they are not Christian:' we, on the contrary, prefer to say, 'these things are in Christianity, therefore they are not heathen.' That is, we prefer to say, and we think that Scripture bears us out in saying, that from the beginning the Moral Governor of the world has scattered the seeds of truth far and wide over its extent; that these have variously taken root, and grown up as in the wilderness, wild plants indeed but living; and hence that, as the inferior animals have tokens of an immaterial principle in them, yet have not souls, so the philosophies and religions of men have their life in certain true ideas, though they are not directly divine. What man is amid the brute creation, such is the Church among the schools of the world; and as Adam gave names to the animals about him, so has the Church from the first looked round upon the earth, noting and visiting the doctrines she found there.

No animal could change the character of the land as the presence of the wolf had that day.

While I lingered about the old village and the lake, with the water lapping on the shore and the wind whispering in the big pines, I felt for a moment that I was back in time among the Ojibwe families going about their business.

Clarity is, indeed, all the more necessary when one essays to lead the reader farther from the beaten path and into wilder territory- Joseph Liouville

He (the Douglas squirrel) is the most influential of the Sierra animals, quick mountain vigor and valor condensed, purely wild, and as free from disease as a sunbeam.

I have observed scenery-hunters of all sorts getting first views of yosemites, glaciers. While Mountain ranges, etc. Mixed with the enthusiasm which such scenery naturally excites, there is often weak gushing, and many splutter aloud like little waterfalls. Here, for a few moments at least, there is silence, and all are in dead earnest, as if awed and hushed by an earthquake—perhaps until the cook cries "Breakfast!" or the stable-boy "Horses are ready!" Then the poor unfortunates, slaves of regular habits, turn quickly away, gasping and muttering as if wondering where they had been and what had enchanted them.

I have never yet happened upon a trace of evidence that seemed to show that any one animal was ever made for another as much as it was made for itself.

I cut off some of their flat, spicy plumes for a bed, gathered a store of wood, and made a cordial fire, and was at home in this vast unhandselled Yosemite.

White Man, to you my voice is like the unheard call in the wilderness. It is there, though you do not hear it. But, this once, take the time to listen to what I have to say. Your history is highlighted by your wars. Why is it all right for your nations to conquer each other in your attempts at domination? When you sailed to our lands, you came with your advanced weapons. You claimed you were a progressive, civilized people. And today, White Man, you have the ultimate weapons. Warfare which could destroy all men, all creation. And you allow such power to be in the hands of those few who have such little value in true wisdom. White Man, when you first came, most of our tribes began with peace and trust in dealing with you, strange white intruders. We showed you how to survive in our homelands. We were willing to share with you our vast wealth. Instead of repaying us with gratitude, you, White Man, turned on us, your friends. You turned on us with your advanced weapons and your cunning trickery. When we, the Indian people, realized your intentions, we rose to do battle, to defend our nations, our homes, our food, our lives. And for our efforts, we are labelled savages, and our battles are called massacres. And when our primitive weapons could not match those which you had perfected through centuries of wars, we realized that peace could not be won, unless our mass destruction took place. And so we turned to treaties. And this time, we ran into your cunning trickery. And we lost our lands, our freedom, and were confined to reservations. And we are held in contempt. 'As long as the Sun shall rise...' For you, White Man, these are words without meaning. White Man, there is much in the deep, simple wisdom of our forefathers. We were here for centuries. We kept the land, the waters, the air clean and pure, for our children and our children's children. Now that you are here, White Man, the rivers bleed with contamination. The winds moan with the heavy weight of pollution in the air. The land vomits up the poisons which have been fed into it. Our Mother Earth is no longer clean and healthy. She is dying. White Man, in your greedy rush for money and power, you are destroying. Why must you have power over everything? Why can't you live in peace and harmony? Why can't you share the beauty and the wealth which Mother Earth has given us? You do not stop at confining us to small pieces of rock an muskeg. Where are the animals of the wilderness to go when there is no more wilderness? Why are the birds of the skies falling to their extinction? Is there joy for you when you bring down the mighty trees of our forests? No living things seems sacred to you. In the name of progress, everything is cut down. And progress means only profits. White Man, you say that we are a people without dignity. But when we are sick, weak, hungry, poor, when there is nothing for us but death, what are we to do? We cannot accept a life which has been imposed on us. You say that we are drunkards, that we live for drinking. But drinking is a way of dying. Dying without enjoying life. You have given us many diseases. It is true that you have found immunizations for many of these diseases. But this was done more for your own benefit. The worst disease, for which there is no immunity, is the disease of alcoholism. And you condemn us for being its easy victims. And those who do not condemn us weep for us and pity us. So, we the Indian people, we are still dying. The land we lost is dying, too. White Man, you have our land now. Respect it. As we once did. Take care of it. As we once did. Love it. As we once did. White Man, our wisdom is dying. As we are. But take heed, if Indian wisdom dies, you, White Man, will not be far behind. So weep not for us. Weep for yourselves. And for your children. And for their children. Because you are taking everything today. And tomorrow, there will be nothing left for them.

Indians walk softly and hurt the landscape hardly more than the birds and squirrels, and their brush and bark huts last hardly longer than those of wood rats, while their more enduring monuments, excepting those wrought on the forests by the fires they made to improve their hunting grounds, vanish in a few centuries. How different are most of those of the white man, especially on the lower gold region—roads blasted in the solid rock, wild streams dammed and tamed and turned out of their channels and led along the sides of cañons and valleys to work in mines like slaves. Crossing from ridge to ridge, high in the air, on long straddling trestles as if flowing on stilts, or down and up across valleys and hills, imprisoned in iron pipes to strike and wash away hills and miles of the skin of the mountain's face, riddling, stripping every gold gully and flat. These are the white man's marks made in a few feverish years, to say nothing of mills, fields, villages, scattered hundreds of miles along the flank of the Range. Long will it be ere these marks are effaced, though Nature is doing what she

This is the alpenglow, the most impressive of all the terrestrial manifestations of God.

People sometimes speak as if the spirit were given to make us happy and relaxed. Well, that may sometimes happen, but this expectation looks suspiciously like an attempt to get the spirit to endorse [14] our modern western aspirations. In the New Testament, the spirit drove Jesus into the wilderness after his baptism,34 and the spirit drives the church into the places of pain and danger so that new creation may happen right there, where it is most needed.

If modern dervishes are no more than "traditional hippies," still I feel that the world has a secret but absolute need for the presence of such wild free spirits, just as it needs the presence of some wilderness, unplanned, unmanaged, apparently profitless, chaotic as God first made it. (And both of these needs seem to fall under the patronage of the master traveler, Khezr himself).

In so wild and so beautiful a region your first day will be spent, every sight and sound novel and inspiring, and leading you far from yourself.

We are already acquainted with the phenomena of the growing sensitiveness of conscience. We know how we come to see sin, where we saw none before, and what a feeling of insecurity about the past that new vision has often given us. Yet death is a sudden stride into the light. Even in our General Confessions, the past was discernible in a kind of soft twilight; now it will be dragged out into unsheltered splendour. The dawn of the judgment, mere dawn though it will be, is brighter than any terrestrial noon; and it is a light which magnifies more than any human microscope. There lie fifty crowded years, or more. O, such an interminable-seeming waste of life, with actions piled on actions, and all swarming with minutest incredible life, and an element of eternity in every nameless moving point of that teeming wilderness! How colossal will appear the sins we know of, so gigantic now that we hardly know them again! How big our little sins! How full of malice our faults that seemed but half-sins, if they were sins at all. Then again, the forgotten sins, who can count them? Who believed they were half so many or half so serious? The unsuspected sins, and the sinfulness of our many ignorances, and the deliberateness of our indeliberations, and the rebellions of our self-will, and the culpable recklessness of our precipitations, and the locust-swarms of our thought-peopled solitudes, and the incessant persevering cataracts of our poisoned tongues, and the inconceivable arithmetic of our multiplied omissions—and a great solid neglected grace lying by the side of each one of these things—and each one of them as distinct, and quiet, and quietly compassed, and separately contemplated, and overpoweringly light-girdled, in the mind of God, as if each were the grand sole truth of His self-sufficing unity! Who will dare to think that such a past will not be a terrific pain, a light from which there is no terrified escape? Or who will dare to say that his past will not look such to him, when he lies down to die? Surely it would be death itself to our entrapped and amazed souls, if we did not see the waters of the great flood rising far off, and sweeping onward with noiseless, but resistless, inundation, the billows of that Red Sea of our salvation, which takes away the sins of the world, and under which all those Egyptians of our own creation, those masters whom we ourselves appointed over us, with their living hosts, their men, their horses, their chariots, and their incalculable baggage, will look in the morning- light of eternity, but a valley of sunlit waters.

It’s an old impulse. To honor the dark with festivals of light, to battle it with same. Days are getting darker as we hurtle into winter, it comes at us faster every year. I am listening to sycamore leaves rustle down the sidewalk in front of my apartment. It’s somewhere in the forties. The wind is strong. Its voice changes this time of year, as though coming from darker lungs, and the leaves are at their loudest, last rattle before long quiet. In his fevered novel Malicroix, Henri Bosco describes this almost-winter moment of the year, “when the world was poised on a pure ridge,” balanced between two seasons, casting “a glance back at the aging autumn, still misty with its wild moods, to contemplate deadly winter from afar.” The misty mood is behind us. We’re looking now at something dark and wilder.

In dealing with the arrogant asserter of doubt, it is not the right method to tell him to stop doubting. It is rather the right method to tell him to go on doubting, to doubt a little more, to doubt every day newer and wilder things in the universe, until at last, by some strange enlightenment, he may begin to doubt himself.

For the whole world of mere stunts and scoops and trading and self-advertisement is spiritually a world utterly dead; although it is very noisy. It is, in the very precise and literal meaning of the phrase, a howling wilderness.

Could one of these Sequoia Kings come to town in all its godlike majesty so as to be strikingly seen and allowed to plead its own cause, there would never again be any lack of defenders.

Visions of ineffable beauty and harmony, health and exhilaration of body and soul, and grand foundation lessons in Nature's eternal love are the sure reward of every earnest looker in this glorious wilderness.

Essay on Submission" Having ebbed in the disbelief of it instead of its weight. Stone-tiled the floor the blood a trickling fire confessional. Here the ocean metaphor refused. He tore me shut & seeping no vastness. To marvel or hide in. Being told i don’t exist i laugh with wounded teeth into. The folds of his larynx a choir of bees rattle me. Into myth less the mechanics of. Throat than the usage the context neither divorced from combustion. Of birth more or less i forgave him before. He entered because he swelled for me i could never trust. Myself in his hands but i did want. Him. Knocking leaning into the sliver of light he. Missed the wastebasket he couldn’t bear. The sight of me i never slept. With the lights off i don’t know that. History. But i named it so it can’t be. Holy. Or rather question. Of distance my skin. And cold waters my skin and woundless. Skin i wade in the contradiction. After i wanted only to be. Held. No. Distance his hand & the small of my. Back his hand & the lip. Of a waterfall here i reject the landscape. Its vastness i don’t think. We’re looking for the same thing you. And i you’d think olympus. Would dethrone itself of goldenrod leaves i told you it was. Blood did i claim it. Mine i am built of avoidable. Violences with one drop apocalypse. The burning wilderness you can see yourself. Out now histories like this cannot. Be known let alone escaped even the one. Where i set fire to my colonizer i can afford neither. Reclamation nor reconciliation. No. Unfragmented i cannot give you an ending. That isn’t body lunar. And concave staining instead. The bathroom floor.

Rudd proved to be too conservative for the nation he led, while Gillard's campaign for re-election was too cynical. But the problem goes deeper than any individual's failure. Labor in office suffered a return of the identity crisis that has plagued it in its wilderness years in Opposition... the party had given up its soul to the machine. p208

No other excursion that I know of can be made into any of the wild portions of America where so much fine and grand and novel scenery is brought to view at so cheap and easy a price. Anybody may make this trip and be blest by it–old or young, sick or well, soft, succulent people whose limbs have never ripened, as well as sinewy mountaineers; for the climate is kindly, and one has only to breathe the exhilarating air and gaze and listen while being carried smoothly onward over the glassy waters.

Thence a charming, wavering course is pursued still northward through the grandest scenery to Tahkou, Juneau, Chilcat, Glacier Bay, and Sitka, affording fine glimpses of the innumerable evergreen islands, the icy mountain-ranges of the coast, the forests, glaciers, etc. The round trip of two thousand miles is made in about twelve days, and costs about a hundred dollars:

Thus always does history, whether or marsh or market place, end in paradox. The ultimate value in these marshes is wildness, and the crane is wildness incarnate. But all conservation of wildness is self-defeating, for to cherish we must see and fondle, and when enough have seen and fondled, there is no wilderness left to cherish.

As our steamboat touched at Port Townsend, Muir received a long telegram from a San Francisco newspaper, offering him a large sum if he would go over the mountains and down the Yukon to the Klondyke, and write them letters about conditions there. He brought the telegram to me, laughing heartily at the absurdity of anybody making him such a proposition. "Do they think I'm daft," he asked, "like a' the lave o' thae puir bodies? When I go into that wild it will not be in a crowd like this or on such a sordid mission. Ah! my old friend, they'll be spoiling our grand Alaska." He offered to secure for me the reporter's job tendered to him. I refused, urging my lack of training for such work and my more important and responsible position. "Why, that same paper has a host of reporters on the way to the Klondyke now," I said. "There is ——" (naming a noted poet and author of the Coast). "He must be half-way down to Dawson by this time." "—— doesn't count," replied Muir, "for the patent reason that everybody knows he can't tell the truth. The poor fellow is not to blame for it. He was just made that way. Everybody will read with delight his wonderful tales of the trail, but nobody will believe him. We all know him too well." Muir

In about two hours after beginning the descent we found ourselves among the sugar-pine groves at the lower end of the valley; and never did pines seem more noble and religious in gesture and tone.

Accordingly, when during the long, dreary watches of the night we roused from a state of half-consciousness, we called each other by name in a frightened, startled way, each fearing the other might be benumbed or dead. The ordinary sensations of cold give but a faint conception of that which comes on after hard climbing with want of food and sleep in such exposure as this. Life is then seen to be a fire, that now smoulders, now brightens, and may be easily quenched. The weary hours wore away like dim half-forgotten years, so long and eventful they seemed, though we did nothing but suffer.

It astonishes me sometimes—no, often—how every person I get to know—everyone, regardless of everything, by which I mean everything—lives with some profound personal sorrow. Brother addicted. Mother murdered. Dad died in surgery. Rejected by their family. Cancer came back. Evicted. Fetus not okay. Everyone, regardless, always, of everything. Not to mention the existential sorrow we all might be afflicted with, which is that we, and what we love, will soon be annihilated. Which sounds more dramatic than it might. Let me just say dead. Is this, sorrow, of which our impending being no more might be the foundation, the great wilderness? Is sorrow the true wild? And if it is—and if we join them—your wild to mine—what’s that? For joining, too, is a kind of annihilation. What if we joined our sorrows, I’m saying. I’m saying: What if that is joy? (Oct.

We remained on the summit nearly two hours, looking about us at the vast maplike views, comprehending hundreds of miles of the Cascade Range, with their black interminable forests and white volcanic cones in glorious array reaching far into Oregon; the Sound region also, and the great plains of eastern Washington, hazy and vague in the distance.