Wilderness Explorer Quotes

We need the tonic of wildness...At the same time that we are earnest to explore and learn all things, we require that all things be mysterious and unexplorable, that land and sea be indefinitely wild, unsurveyed and unfathomed by us because unfathomable. We can never have enough of nature.

People often silence themselves, or "agree to disagree" without fully exploring the actual nature of the disagreement, for the sake of protecting a relationship and maintaining connection. But when we avoid certain conversations, and never fully learn how the other person feels about all of the issues, we sometimes end up making assumptions that not only perpetuate but deepen misunderstandings, and that can generate resentment.

There is always an adventure waiting in the woods.

Civilized Man says: I am Self, I am Master, all the rest is other--outside, below, underneath, subservient. I own, I use, I explore, I exploit, I control. What I do is what matters. What I want is what matter is for. I am that I am, and the rest is women & wilderness, to be used as I see fit.

We must go beyond textbooks, go out into the bypaths and untrodden depths of the wilderness and travel and explore and tell the world the glories of our journey;

Unlike Muir and Thoreau, McCandless went into the wilderness not primarily to ponder nature or the world at large but, rather, to explore the inner country of his own soul.

As I explore the wilderness of my own body, I see that I am made of blood and bones, sunlight and water, pesticide residues and redwood humus, the fears and dreams of generations of ancestors, particles of exploded stars.

The new country lay open before me: there were no fences in those days, and I could choose my own way over the grass uplands, trusting the pony to get me home again. Sometimes I followed the sunflower-bordered roads. Fuchs told me that the sunflowers were introduced into that country by the Mormons; that at the time of the persecution when they left Missouri and struck out into the wilderness to find a place where they could worship God in their own way, the members of the first exploring party, crossing the plains to Utah, scattered sunflower seeds as they went. The next summer, when the long trains of wagons came through with all the women and children, they had a sunflower trail to follow. I believe that botanists do not confirm Jake's story but, insist that the sunflower was native to those plains. Nevertheless, that legend has stuck in my mind, and sunflower-bordered roads always seem to me the roads to freedom.

The difference between an ordinary life and an extraordinary life is only a matter of perspective. Pull the blinds. Look around you. It is a mad, mad world and you do not require ten digit bank accounts to immerse yourself in it. Travel down dusty roads without a destination in mind. Climb a mountain and scream out into the void. Kiss the hell out of a stranger. Skinny dip in a lake. Get lost and lose yourself (they are two separate things). Explore the wilderness (especially the one within). Think less of destiny and more of the moment right here. Because when you are old and ill with your loved ones around you, fame won't matter, nor will the extent of your wealth. You are the sum of the stories you can tell.

Make no small plans; they have no magic to stir men’s souls. President Spencer W. Kimball

Dad on Child-rearing: "There's no education superior to travel. Think of The Motorcycle Diaries, or what Montrose St. Millet wrote in Ages of Exploration: 'To be still is to be stupid. To be stupid is to die.' And so we shall live. Every Betsy sitting next to you in a classroom will only know Maple Street on which sits her boxy white house, inside of which whimper her boxy white parents. After your travels, you'll know Maple Street, sure, but also wilderness and ruins, carnivals and the moon. You'll know the man sitting on an apple crate outside a gas station in Cheerless, Texas, who lost his legs in Vietnam, the woman in the tollboth outside Dismal, Delaware, in possession of six children, a husband with black lung but no teeth. When a teacher asks the class to interpret Paradise Lost, no one will be able to grab your coattails, sweet, for you will be flying far, far out in front of them all. For them, you will be a speck somewhere above the horizon. And thus, when you're ultimately set loose upon the world..." He shrugged, his smile lazy as an old dog. "I suspect you'll have no choice but to go down in history.

Every morning in the middle of nowhere, without electricity or anyone to impress, I'd take great care in picking out my outfit and hover in front of a business card-size mirror to apply my lip gloss and check my eyebrows. I also felt I had a strong case for bringing a little black dress on expeditions. Village parties spring up more often than you might expect, and despite never having been a Girl Scout, I like to be prepared.

It looks a bit like the inside of a cave that has been turned inside out and warmed by the sun.

Elder Richard G. Scott explains: Just when all seems to be going right, challenges often come in multiple doses simultaneously. When those trials are not consequences of your disobedience, they are evidence that the Lord feels you are prepared to grow more

. . . it's part of the adventure!

Nature’s role is to arrest Man’s attention so he can hear that Voice from Heaven. And it has often worked as each of us has many times yielded to holy messages when absorbed by sounds or scenes in Nature. In those moments the rational processes pause, and a deeper consciousness awakens.

It's not pretty and perfect I am feeling today. Not in the mood for soft and contained. Not light or well-behaved or sugary sweet. No. I'm not willing to round off my sharp edges or make safe the danger zones. Not for you. Not for anyone, really. There's no room in me for gentle today. It's explore at your own risk, full on howl time. Oh, I can make nice. And I do. You'll only get past the surface if I deem you worthy. But my inner landscape? It's pure wilderness, darling, and the wolves are running. The moon went dark last night, loves, and something crashed and spiraled so something else could rise. It's time for music that courts the shadows and for dancing that sheds skin. Creation is calling and my muse, she likes it rough. Are you with me? Good. Now we can begin...

A nomad with many more wildernesses to explore – and it is so much easier to travel away from things than towards them. But it’s the words that are a curse – because he cannot utter a simple goodbye.

Exploration, however, no longer seemed aimed at some outward discovery; rather, it was directed inward, to what guidebooks and brochures called “camping and wilderness therapy” and “personal growth through adventure.

If you have ever wanted to visit somewhere completely wild – away from services, roads, people, and all signs of humanity – head to Gates of the Arctic National Park and Preserve, one of Earth's last true wilderness places.

In the meantime, we'll continue on, making new pathc through the woods to see what we might find hiding there. Someday, deep in the unknown wilderness of the distant future, the Sun will expand, the Earth will die, and the cosmos itself will come to an end. In the meantime, we have the entire universe to explore, pushing our creativity to its limits to find new ways of knowing our cosmic home. We can learn and create extraordinary things, and we can share them with each other. And as long as we are thinking creatures, we will never stop asking: "What comes next?

It's the kind of story we learn over and over again about everything in the world: your life starts out as a wild open frontier that you explore until the forces of time or history or civilization or nature intervene, and then suddenly it's all gone, it all weathers and falls down and gets built over; everyone dies or moves away or becomes a grainy photograph, and yes, at some point you just get fat and fall off a streetcar. Progress--it dumps you on your aging and gigantic ass!

When you think of Eden, don’t think of a public park with a lawn, a play set, and a flowerbed or two, where God hands Adam a lawnmower and says, Keep it tidy, will ya? Think of a violent, untamed wilderness teeming with beauty, but no infrastructure, no roads, no bridges, no cities, no civilization, and God says, Go make a world. Adam wasn’t a landscape-maintenance employee. He was an explorer, a cartographer, a gardener, a designer, an architect, a builder, an urban planner, a city-maker.

Wilderness areas are places to explore deeply yet lightly; to exercise freedom but also restraint, to manage but also leave alone, to bring us face-to-face with a dilemma in our democracy. How do we convince people to save something they may never see, touch, or hear? A starving man can’t eat his illusions, let alone his principles.

it. I was venturing into a wilderness many had explored before me, crossing the threshold separating those who had killed from those who had not.

Love people where they're at.

You have to leave the city of your comfort and go into the •“ wilderness of your intuition. What you’ll discover will be wonderful. What you’ll discover is yourself."—Alan Alda

The explorer heads into the wilderness to find glory. The shepherd of God is humbled by the wilderness to be shaped by God and thus elevates Him through worship.

But children veer out from their parents like so many explorers in the wilderness, I’ve learned. They’re not mere duplicates of

Hope is a projection of the imagination; so is despair. Despair all too readily embraces the ills it foresees; hope is an energy and arouses the mind to explore every possibility to combat them.

Contemporary writers use animal-transformation themes to explore issues of gender, sexuality, race, culture, and the process of transformation...just as storytellers have done, all over the world, for many centuries past. One distinct change marks modern retellings, however, reflecting our changed relationship to animals and nature. In a society in which most of us will never encounter true danger in the woods, the big white bear who comes knocking at the door [in fairy tales] is not such a frightening prospective husband now; instead, he's exotic, almost appealing. Whereas once wilderness was threatening to civilization, now it's been tamed and cultivated; the dangers of the animal world have a nostalgic quality, removed as they are from our daily existence. This removal gives "the wild" a different kind of power; it's something we long for rather than fear. The shape-shifter, the were-creature, the stag-headed god from the heart of the woods--they come from a place we'd almost forgotten: the untracked forests of the past; the primeval forests of the mythic imagination; the forests of our childhood fantasies: untouched, unspoiled, limitless. Likewise, tales of Animal Brides and Bridegrooms are steeped in an ancient magic and yet powerfully relevant to our lives today. They remind us of the wild within us...and also within our lovers and spouses, the part of them we can never quite know. They represent the Others who live beside us--cat and mouse and coyote and owl--and the Others who live only in the dreams and nightmares of our imaginations. For thousands of years, their tales have emerged from the place where we draw the boundary lines between animals and human beings, the natural world and civilization, women and men, magic and illusion, fiction and the lives we live.

Every night we stopped in a cabin where wood had been stacked, matches left, and canned goods laid out for the chance traveler. All the unknown host received in return was a scribbled note giving our thanks, any news we could think of, and our names. This whole system of northern hospitality was a gigantic chain, for while we were eating this man’s beans, he was undoubtedly farther up the trail, eating somebody else’s.

We may also conceive of the evolution of humanity as a vast army, toiling slowly along its line of march in a great column; and, scouting far ahead of the main body, solitary outriders, swift-mounted, light-armed and without baggage, exploring the way for the rest; spiritual guerrillas, whom Paul referred to as those born out of due season. From time to time we shall see some swift-footed soul draw ahead of the great army of mankind and push on alone into the wilderness. For a period his path is solitary, but presently he catches up with the far-flung line of the scouts, and if able to give the password that proves him to be of their body, is given his place in the ranks of that adventurous company, a boundary-rider of evolution, alone on patrol, yet not out of touch with his comrades, for there are signaling-points along the line, and at certain seasons all gather in to the council.

A time when the miracles of technology were still virile and exciting: steam engines and flying machines, not smart phones and cosmetic surgery. When there were still wildernesses left to explore and mountains left unclimbed.

Everett was a loner, but he liked people too damn much to stay down there and live the rest of his life in secret. A lot of us are like that [...]: We like companionship, see, but we can't stand to be around people for very long. So we get ourselves lost, come back for a while, then get the hell out again. Everett was strange. Kind of strange. But him and [Christopher] McCandless, at least they tried to follow their dream. They tried. Not many do. (Ken Sleight)

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.

A neurosurgeon once told me about operating on the brain of a young man with epilepsy. As is customary in this kind of operation, the patient was wide awake, under only local anesthesia, while the surgeon delicately explored his exposed cortex, makingsure that the parts tentatively to be removed were not absolutely vital by stimulating them electrically and asking the patient what he experienced. Some stimulations provoked visual flashes or hand-raisings, others a sort of buzzing sensation, but one spot produced a delighted response from the patient: "It's 'Outta Get Me' by Guns N' Roses. my favorite heavy metal band!" I asked the neurosurgeon If he had asked the patient to sing or hum along with the music, since it would be fascinating to learn how "high fidelity" the provoked memory was, would it be in exactly the same key and tempo as the record? Such a song (unliken"Silent Night") has one canonical version. so we could simply have superimposed a recording of the patients humming with the standard record and compared the results. Unfortunately, even though a tape recorder had been running during the operation, thesurgeon hadn't asked the patient to sing along. ''Why not?" I asked, and he replied: "I hate rock music!' Later in the conversation the neurosurgeon happened to remark that he was going to have to operate again on the same young man. and I expressed the hope that he would just check to see if he could restimulate the rock music, and this time ask the fellow to sing along. "I can't do it." replied the neurosurgeon. "since I cut out that part." "It was part of the epileptic focus?" I asked. "No,'' the surgeon replied, ''I already told you — I hate rock music.

The ontological truth—the deep reality of the world—is chaos. But the pragmatic truth—the truth we can actually use, the truth that leads us somewhere—is chaos refined. The former is a wilderness, the latter is a path. Both are essential; both are true.

Somewhere close I knew spear-nosed bats flew through the tree crowns in search of fruit, palm vipers coiled in ambush in the roots of orchids, jaguars walked the river's edge; around them eight hundred species of trees stood, more than are native to all of North America; and a thousand species of butterflies, 6 percent of the entire world fauna, waited for the dawn.About the orchids of that place we knew very little. About flies and beetles almost nothing, fungi nothing, most kinds of organisms nothing. Five thousand kinds of bacteria might be found in a pinch of soil, and about them we knew absolutely nothing. This was wilderness in the sixteenth-century sense, as it must have formed in the minds of the Portuguese explorers, its interior still largely unexplored and filled with strange, myth-engendering plants and animals. From such a place the pious naturalist would send long respectful letters to royal patrons about the wonders of the new world as testament to the glory of God. And I thought: there is still time to see this land in such a manner.

At the same time that we are earnest to explore and learn all things, we require that all things be mysterious and unexplorable, that land and sea be infinitely wild, unsurveyed and unfathomed by us because unfathomable. We can never have enough of Nature. We must be refreshed by the sight of inexhaustible vigor, vast and Titanic, features, the sea-cost with its wrecks, the wilderness…the thunder cloud, and the rain which lasts three weeks. We need to witness our own limits transgressed, and some life pasturing freely where we never wander.

Even a man as wilderness-averse as Aldous Huxley came to understand that “a man misses something by not establishing a participative and living relationship with the non-human world of animals and plants, landscapes and stars and seasons. By failing to be, vicariously, the not-self, he fails to be completely himself.” This is the most succinct definition of the wilderness I have found: the not-self. There, in the one place we have not remolded in our image, a very deep and ancient form of wisdom can be found. “At the heart of all beauty lies something inhuman,” wrote Albert Camus.

the idea of exploration appealed to her then: to get onto a boat and just go somewhere, somewhere mapless, off into the unknown. To launch yourself into frights; to find things out. There was something daring and noble about it, despite all of the losses and failures, or perhaps because of them.

I knew why everyone got sucked in. He was magnetic, hypnotizing. It wasn’t just the body, the face or the tattoos. He made me feel anything was possible, like there was a whole shiny world waiting for me to step inside and explore. He was everything I wasn’t, but he made me feel like I could be.

The wants which necessarily accompany the cultivation of a wilderness produced among them a state of society which countries long harassed by the quarrels and intrigues of governments had neglected to cherish. In such a situation man becomes what he ought to be. He sees his species... as kindred.

The world we know is dwarfed by the worlds we don't. Why not explore them all? Being out there in the wilderness, you have no idea what'll happen, really. It could be just you and this gorgeous night sky, or maybe you are surfing and some big ass wave comes at you, and if you don't ride that sucker, it'll put you under and have you for lunch, or you might turn a corner on a hike and there's some beautiful deer and her little fawn-- now that has meaning, all of those things, and I need more of that and less of trying to make money so I can pay bills to live in a way I just don't care about anymore.

What you are doing is exploring. You are undertaking the first experience, not of the place, but of yourself in that place... nobody can discover the world for anybody else. It is only after we have discovered it for ourselves that it becomes a common ground and a common bond, and we cease to be alone.

Amid the coal-fired fug of industrialism, people began to recognize that the unchecked spread of civilization could be toxic, and the wilderness, by comparison, came to represent cleanliness and health. Quite suddenly, the symbolic polarity of the word wilderness was reversed: it went from being wicked to being holy.

I often felt this way on the trail: I was able to hold both one notion and its direct opposite in my mind at the same time. Paths, in their very structure, foster this way of thinking. They blear the divide between wilderness and civilization, leaders and followers, self and other, old and new, natural and artificial.

One day, putting my finger on a spot in the very middle of the then white heart of Africa, I declared that some day I would go there ... It is a fact that, about eighteen years afterwards, a wretched little stern-wheel steamboat I commanded lay moored to the bank of an African river. Everything was dark under the stars. Every other white man on board was asleep. I was glad to be alone on deck, smoking the pipe of peace after an anxious day. The subdued thundering mutter of the Stanley Falls hung in the heavy night air of the last navigable reach of the Upper Congo ... Away in the middle of the stream, on a little island nestling all black in the foam of the broken water, a solitary little light glimmered feebly, and I said to myself with awe, 'This is the very spot of my boyish boast.' A great melancholy descended on me. Yes, this was the very spot. But there was no shadowy friend to stand by my side in the night of the enormous wilderness, no great haunting memory, but only the ... distasteful knowledge of the vilest scramble for loot that ever disfigured the history of human conscience and geographical exploration. What an end to the idealised realities of a boy's daydreams!... Still, the fact remains that I have smoked a pipe of peace at midnight in the very heart of the African continent, and felt very lonely there.

I think even then I knew Omar would be going away, would be leaving the land to explore cities and towns. But still I tried as hard as I could-it was my job-to plant a sense of the wild within him: something that calls one back into the interior, back into the shadows and safety of a place that still has reverence to it. Within every atom of it.

She'd dreamed of him. Her imagination, unfettered in her sleep, had featured him. He'd been gloriously naked and her hands had explored the whole of him, delighted to discover that the handsome man was even more magnificent without clothes. Drumvagen might be set into the Scottish wilderness, but what furnished her with a great deal of knowledge she otherwise might not have had. She listened to the maids discussing their love lives with a frankness they never would have had they known she was eavesdropping. Then, there was the sight of the handsome Scots lads bathing in the sea. The books she read from Mairi's library had strengthened her imagination, adding details otherwise missing from her personal experience.

There’s an ocean of hermit literature; I began my reading on one shore, with Lao-tzu’s Tao Te Ching (I recommend the Red Pine translation), and started swimming from there. Excellent explorations of the history and motivations of hermits include Solitude by Anthony Storr, A Pelican in the Wilderness by Isabel Colegate, Hermits by Peter France, and Solitude by Philip Koch.

Subtract everything inessential from America and what's left? Geography and political philosophy, V says. The Declaration of Independence and Constitution. The Federalist Papers. --I'd say geography and mythology, James says. Our legends. He gives examples, talks about Columbus sailing past the edge of the world, John Smith at Jamestown and Puritans at Plymouth Rock, conquering the howling wilderness. Benjamin Franklin going from rags to riches with the help of a little slave trading, Frederick Douglass escaping to freedom, the assassination of Lincoln, annexing the West, All those stories that tell us who we are---stories of exploration, freedom, slavery, and always violence. We keep clutching those things, or at least worn-out images of them, like idols we can't quit worshipping.

Silent remembering is a form of prayer. No fragrance is more enchanting to re-experience than the aromatic bouquet gleaned from inhaling the cherished memories of our pastimes. We regularly spot elderly citizens sitting alone gently rocking themselves while facing the glowing sun. Although these sun worshipers might appear lonely in their state of serene solitude, they are not alone at all, because they deeply enmesh themselves in recalling the glimmering memories of days gone by. Marcel Proust wrote “In Search of Time Lost,” “As with the future, it is not all at once but grain by grain that one savors the past.” Test tasting the honeycombed memories of their bygone years, a delicate smile play out on their rose thin lips. The mellow tang of sweet tea memories – childhood adventures, coming of age rituals, wedding rites, recreational jaunts, wilderness explorations, viewing and creating art, literature, music, and poetry, sharing in the mystical experiences of life, and time spent with family – is the brew of irresistible intoxicants that we all long to sip as we grow old. The nectar mashed from a collection of choice memories produces a tray of digestible vignettes that each of us lovingly roll our silky tongues over. On the eve of lying down for the last time in the stillness of our cradled deathbeds, we will swaddle ourselves with a blanket of heartfelt love and whisper a crowning chaplet of affection for all of humanity. After all, we been heaven blessed to take with us to our final resting place an endless scroll amassing the kiss soft memories of time yore.

Life’s shrouded crossing seems to jump off with a hunger to take a blood-quickening journey, a desire to search for enchantment over the next hillock. We launch our feral voyage with a primitive pulsation to explore unknown lands and a desire to become acquainted with both village people and sophisticated ancient civilizations. Along the way, we will meet friends and foes. In our lightest moments, we will make love to a beautiful mate under a canopy of stars. In the darkest hours, we will fret about how to evade danger and scheme how best to conquer our enemies. The rainbow of experiences that we endure will undoubtedly bemuse, bruise, batter, and occasionally sully us. These hard on the hide shards of experience will also reveal our polychromatous character. By undertaking vivid encounters in the wilderness, with any luck, we will discover a numinous interior world. With immersion into a myriad of life shaping experiences, an undeterred person will stumble onto a path leading to personal illumination. The passage of liberation that a crusader must inevitably endure leads to a shocking psychological transformation, a spiritual overhaul allowing the seeker to finally overcome infantile images and febrile delusions that would otherwise continue to derail their fervent urge to forge an emergent personality, acquire wisdom, and attain bliss.

Back home, Huxley drew from this experience to compose a series of audacious attacks against the Romantic love of wilderness. The worship of nature, he wrote, is "a modern, artificial, and somewhat precarious invention of refined minds." Byron and Wordsworth could only rhapsodize about their love of nature because the English countryside had already been "enslaved to man." In the tropics, he observed, where forests dripped with venom and vines, Romantic poets were notably absent. Tropical peoples knew something Englishmen didn't. "Nature," Huxley wrote, "is always alien and inhuman, and occasionally diabolic." And he meant always: Even in the gentle woods of Westermain, the Romantics were naive in assuming that the environment was humane, that it would not callously snuff out their lives with a bolt of lightning or a sudden cold snap. After three days amid the Tuckamore, I was inclined to agree.

Unlike Muir and Thoreau, McCandless went into the wilderness not primarily to ponder nature or the world at large but, rather, to explore the inner country of his own soul. He soon discovered, however, what Muir and Thoreau already knew: An extended stay in the wilderness inevitably directs one's attention outward as much as inward, and it is impossible to live off the land without developing both a subtle understanding of, and a strong emotional bond with, that land and all it holds.

stories here. Except for maybe one that I don’t want to ever remember. She sends me an air kiss and slips out of the room. I keep close to the wall and push my way towards the kitchen. The party’s lighter in here, with only about a dozen people in the room. The nerdy guy manning the kegs fills me up, making this one drink more than my usual. I tell myself I can indulge as I rode my bike here, and get back to wall-flowering. My spot by the stairs has been stolen by a couple making out. Time to explore the rest of the house. I didn’t admit it

He peeled the towel that imprisoned us away and let it fall. I felt it slide softly off my backside, and I felt, too, his rising excite¬ment, hard, erect, pressing against me. My nipples were erect, straining, aching, pressed against his strong warm damp chest, the tangle and pattern of his hair. He was a beast, an animal. My excitement was rising again, to match his. It was as if my heart were about to burst or to flip flop, breathless, into a dark abyss. “Of course, you are crazy, my darling, but, then, so am I.” He kissed me and his oh-so-clever hands seized my waist, tighten¬ing, and then sneaking up my backside, pulling me, pressing me closer, into him. He kissed me again, and his lips moved down my neck to my shoulder and then to my breasts. “Oh,” I said, “Oh.” He bent over me, kissing my collarbone and then my breasts, carefully, slowly, his hands traveling down my back, and over my backside; suddenly, he was on his knees, kissing the whorl of 101 my belly button; then he was forcing me open, gently, gently, his tongue exploring caressing, devouring … “Oh …” I exhaled a deep, shuddering breath. I tipped on the very edge. He bit me, gently. Oooooh! He pulled in the reins, the bit and bridle, of the frisky frothing filly that I had become; this sudden halt made me wilder, crazier; then, once again, he brought me, trembling, up to the very, very edge of the cliff – of orgasm, of loss of self. Then he pulled me back. I blinked and trembled. Around the two of us, there was a whole world, a whole universe. It seemed too vivid to be real, like the backdrop in an opera. Venus was brighter and lower now. The sky had turned deep indigo. One by one, stars appeared.

In this techscape, new values also emerge—often made up of old words with new connotations: automatic, digital, mobile, wireless, frictionless, smart—and new technology adapts to those values. The current meaning of the word wilderness, one could argue, emerged directly from the techscape of industrialism, just as the current meaning of the word network emerged from the world of telecommunications. With the advent of industrial technology we began to see wilderness less as a landscape devoid of agriculture and more as a landscape free from technology—and thus the wild went from being a wasteland to a refuge.

The question haunted me, and the real answer came, as answers often do, not in the canyon but at an unlikely time and in an unexpected place, flying over the canyon at thirty thousand feet on my way to be a grandmother. My mind on other things, intending only to glance out, the exquisite smallness and delicacy of the river took me completely by surprise. In the hazy light of early morning, the canyon lay shrouded, the river flecked with glints of silver, reduced to a thin line of memory, blurred by a sudden realization that clouded my vision. The astonishing sense of connection with that river and canyon caught me completely unaware, and in a breath I understood the intense, protective loyalty so many people feel for the Colorado River in the Grand Canyon. It has to do with truth and beauty and love of this earth, the artifacts of a lifetime and the descant of a canyon wren at dawn.

People often silence themselves, or “agree to disagree” without fully exploring the actual nature of the disagreement, for the sake of protecting a relationship and maintaining connection. But when we avoid certain conversations, and never fully learn how the other person feels about all of the issues, we sometimes end up making assumptions that not only perpetuate but deepen misunderstandings, and that can generate resentment. These results are sometimes worse for the relationship than just having the so-called “argument” would be. The key is to learn how to navigate conflicts or differences of opinion in a way that deepens mutual understanding, even if two people still disagree. Imagine that…after a meaningful conversation, two people could actually have increased mutual understanding, greater mutual respect, and better connection, but still completely disagree. This is very different from avoiding conversation and not learning more about the other party.

Our village life would stagnate if it were not for the unexplored forests and meadows which surround it. We need the tonic of wildness — to wade sometimes in marshes where the bittern and the meadow-hen lurk, and hear the booming of the snipe; to smell the whispering sedge where only some wilder and more solitary fowl builds her nest, and the mink crawls with its belly close to the ground. At the same time that we are earnest to explore and learn all things, we require that all things be mysterious and unexplorable, that land and sea be infinitely wild, unsurveyed and unfathomed by us because unfathomable. We can never have enough of nature. We must be refreshed by the sight of inexhaustible vigor, vast and titanic features, the sea-coast with its wrecks, the wilderness with its living and its decaying trees, the thunder-cloud, and the rain which lasts three weeks and produces freshets. We need to witness our own limits transgressed, and some life pasturing freely where we never wander.

In the night I awoke. Was this my own voice reciting what was written? “ ‘And every secret thing shall be opened, and every dark place illuminated.’ ” Dear God, no, do not let them know this, do not let them know the great accumulation of all of this, this agony and joy, this misery, this solace, this reaching, this gouging pain, this . . . But they will know, each and every one of them will know. They will know because what you are remembering is what has happened to each and every one of them. Did you think this was more or less for you? Did you think—? And when they are called to account, when they stand naked before God and every incident and utterance is laid bare—you, you will know all of it with each and every one of them! I knelt in the sand. Is this possible, Lord, to be with each of them when he or she comes to know? To be there for every single cry of anguish? For the grief-stricken remembrance of every incomplete joy? Oh, Lord, God, what is judgment and how can it be, if I cannot bear to be with all of them for every ugly word, every harsh and desperate cry, for every gesture examined, for every deed explored to its roots? And I saw the deeds, the deeds of my own life, the smallest, most trivial things, I saw them suddenly in their seed and sprout and with their groping branches; I saw them growing, intertwining with other deeds, and those deeds come to form a thicket and a woodland and a great roving wilderness that dwarfed the world as we hold it on a map, the world as we hold it in our minds. Dear God, next to this, this endless spawning of deed from deed and word from word and thought from thought—the world is nothing. Every single soul is a world! I started to cry. But I would not close off this vision—no, let me see, and all those who lifted the stones, and I, I blundering, and James' face when I said it, I am weary of you, my brother, and from that instant outwards a million echoes of those words in all present who heard or thought they heard, who would remember, repeat, confess, defend . . . and so on it goes for the lifting of a finger, the launching of the ship, the fall of an army in a northern forest, the burning of a city as flames rage through house after house! Dear God, I cannot . . . but I will. I will. I sobbed aloud. I will. O Father in Heaven, I am reaching to You with hands of flesh and blood. I am longing for You in Your perfection with this heart that is imperfection! And I reach up for You with what is decaying before my very eyes, and I stare at Your stars from within the prison of this body, but this is not my prison, this is my Will. This is Your Will. I collapsed weeping. And I will go down, down with every single one of them into the depths of Sheol, into the private darkness, into the anguish exposed for all eyes and for Your eyes, into the fear, into the fire which is the heat of every mind. I will be with them, every solitary one of them. I am one of them! And I am Your Son! I am Your only begotten Son! And driven here by Your Spirit, I cry because I cannot do anything but grasp it, grasp it as I cannot contain it in this flesh-and-blood mind, and by Your leave I cry. I cried. I cried and I cried. “Lord, give me this little while that I may cry, for I've heard that tears accomplish much. . . .” Alone? You said you wanted to be alone? You wanted this, to be alone? You wanted the silence? You wanted to be alone and in the silence. Don't you understand the temptation now of being alone? You are alone. Well, you are absolutely alone because you are the only One who can do this! What judgment can there ever be for man, woman, or child—if I am not there for every heartbeat at every depth of their torment?

It is both our fantasy and our fallback plan; we forgive the poisoning of our local waterways so long as Yellowstone remains pristine. “By imagining that our true home is in the wilderness,” he writes, “we forgive ourselves the homes we actually inhabit.

A strange terrain, that: the dark continent. No man's land and no one woman's: a lush wilderness to be explored jointly by comrades, no barbed wire, no land mines, but a dangerous place all the same, a hot jungle where only desire could be quenched. If you did not burn, you could not go there. A small region — perhaps no larger than the fleshy plains between the hip bones. Perhaps no bigger than a bed: the sheeted moors, pillows mounded into mountain passes, quilts scooped into canyons, woman-and-man-made lakes, perilous passages only lovers could navigate. A country, but not a nation. A trackless peninsula, perpetually discovered, recovered, a land you could return to and yet remain forever lost.

The physical domain of the country had its counterpart in me. The trails I made led outward into the hills and swamps, but they led inward also. And from the study of things underfoot, and from reading and thinking, came a kind of exploration, myself and the land. In time the two became one in my mind. With the gathering force of an essential thing realizing itself out of early ground, I faced in myself a passionate and tenacious longing—to put away thought forever, and all the trouble it brings, all but the nearest desire, direct and searching. To take the trail and not look back.

around you is a densely interconnected web of nutrient exchange, competing interests, and cross-species communication. There’s an invisible world right in front of our noses, ready for exploration. This book aims to give readers eyes to see that invisible world. To paraphrase Marcel Proust, the only real voyage of discovery consists not in seeking new landscapes, but in having new eyes.

If they do not find eyes that are watching them with joy, they will not attach securely, or if there is no one there at all, they monitor the world for anything that could make them feel bad. They develop fear bonds and fear-based identities. They live by avoidance because they have no hope of getting to joy from the fear in which they are stuck. Infants need someone who is paying attention to them and will help them feel joy, or they will fail to thrive. In fact, these babies will not even explore or seek trails that lead back to joy.

One way and another, I have been flirting pretty heavily with Death, the old clown.

Say that I starved; that I was lost and weary; That I was burned and blinded by the desert sun; Footsore, thirsty, sick with strange diseases; Lonely and wet and cold … but that I kept my dream.

His love of wilderness, his sense of kinship with the living earth, his acute sensitivity to every facet of nature’s displays—all of these, because of their intensity in one young man, gave Everett rare qualities.

Of all the myths that pervade the American landscape, none is more pervasive than that of the solitary man whose destiny it is to achieve a communion with nature so nearly absolute as to be irrevocable. It is the act of dying into the wilderness, actually or metaphorically. When Everett Ruess disappeared in the Escalante wilderness of Utah in November 1934, he succeeded to that mythic ideal; he became one with the wild earth.

Everett was a loner, but he liked people too damn much to stay down there and live in secret the rest of his life. A lot of us are like that—I’m like that, Ed Abbey was like that, and it sounds like this McCandless kid was like that: We like companionship, see, but we can’t stand to be around people for very long. So we go get ourselves lost, come back for a while, then get the hell out again. And that’s what Everett was doing. “Everett was strange,” Sleight concedes. “Kind of different. But him and McCandless, at least they tried to follow their dream. That’s what was great about them. They tried. Not many do.

There was no hope of visiting the two NEMO inscriptions, which I knew the waters of Lake Powell had long since swallowed.

Except for the stock trail and that headwaters slot, in the whole length of Davis Gulch, I could find only three routes out. These were “Moqui steps”—ladders of hand- and toeholds gouged by some Anasazi daredevil with a quartzite pounding stone. I switched to rock-climbing shoes and started up one of these trails. Sixty feet up, I lost my nerve: yet above me, the holds continued on a parabolic wall that grew steeper every step, then made a wild traverse left before topping out on a vertical headwall. I thought of Everett’s boast: “Many times … I trusted my life to crumbling sandstone and angles little short of the perpendicular.

As I hiked out on the third day, I was convinced for the first time that if Everett had died in Davis Gulch, it was not in a natural accident.

I was sorry, though, that our intimacy, like many things that are and will be, had to die with a dying fall.

There was indeed the potential for a John Muir in Everett Ruess, a nature and adventure writer who could at once sing the glory of the natural world and yet keep a sense of proportion about the limits of human endeavor in the wilderness.

There is nothing permanent in the world except change, which is inevitable and omnipresent,” Everett wrote, veering dangerously astray, before he closed the essay with a lame pronouncement: “If we believe in evolution, then we must believe that the English reformation was fated, and that Henry was only the tool, if a good tool, to bring it about.

What Everett was after was beauty, and he conceived beauty in pretty romantic terms. We might be inclined to laugh at the extravagance of his beauty-worship if there was not something almost magnificent in his single-minded dedication to it. Esthetics as a parlor affectation is ludicrous and sometimes a little obscene; as a way of life it sometimes attains dignity. If we laugh at Everett Ruess we shall have to laugh at John Muir, because there was little difference between them except age.

Deliberately he punished his body, strained his endurance, tested his capacity for strenuousness. He took out deliberately over trails that Indians and old timers warned him against. He tackled cliffs that more than once left him dangling halfway between talus and rim. With his burros he disappeared into the wild canyons and emerged weeks later, hundreds of miles away, with a new pack of sketches and paintings and a whole new section in his journal and a new batch of poems.

It is just possible that the loss of identity is the price of immortality. Because Everett Ruess is immortal, as all romantic and adventurous dreams are immortal. He is, and will be for a long time, Artist in Residence in the San Juan country.

The wilderness was a paradisical place of exquisite natural beauty. It was an unpredictable place inhabited by fierce and belligerent tribes. It was an abode of ugly, frightening demons. It was a place of involuntary and unhappy exile from the world of power and pleasure. It was an ideal place for the release from the burden of worldly existence. In exploring the forest as a site of political conflict, killing, and violence, we have to understand all the other things that it was and was not. In doing so, we are taken to the heart of ancient Indian political processes, to fundamental ideas about political and cultural identity, and to the definition of the self and the other.

I write by firelight. The crest of the sandstone cliffs is bathed in moonlight. I know it is beautiful, but I can’t feel the beauty.

My friends have been few because I’m a freakish person and few share my interests. My solitary tramps have been made alone because I couldn’t find anyone congenial—you know it’s better to go alone than with a person one wearies of soon. I’ve done things alone chiefly because I never found people who cared about the things I’ve cared for enough to suffer the attendant hardships. But a true companion halves the misery and doubles the joys.

In any event, this letter marks the first unambiguous expression of the longing for a soul mate that would plague Everett throughout his short life. He never acknowledged the kind of terrible loneliness that the extraordinary solo journeys he was undertaking would have inflicted on a normal seventeen-year-old. But he would return now and again to the lament that he could not find that “true companion”—whether or not he meant lover, mentor, or partner in the wilderness.

Here in the utter stillness, High on a lonely cliff-ledge, Where the air is trembling with lightning,   I have given the wind my pledge.

Yet he had behind him an exploratory adventure the likes of which few Americans so young had ever accomplished. In ten months he had traveled perhaps a thousand miles on foot, most of it solo, and seen more obscure and beautiful corners of the wilderness than other devotees of the canyon country do in a lifetime.

None of Everett’s predecessors or potential role models, however, launched their wandering careers at anything like the early age of sixteen. And we are left to speculate whether, had he lived as long as Muir, Everett Ruess might be acclaimed today as the artist and writer who, more than any other American, championed the quest for beauty for its own sake as he pursued an insatiable solo vagabondage through the landscapes of his heart’s content.

Sparty proved to be a natural adventurer, fearlessly exploring every inch of the wilderness. He loved doing that when there was a chance to do it.

IN THE CHRONICLES OF AMERICAN HISTORY, a quest such as the one Everett Ruess had launched in the Southwest in 1931 was virtually unique. Few vagabonds before him had attempted anything comparable.

I don’t have much trouble getting along with people, but I have the greatest difficulty in finding the sort of companionship I want.

I think I have seen too much and known too much—” he wrote, “so much that it has put me in a dream from which I cannot waken and be like other people. I love beauty but have no longer the desire to recreate it.

Once more I am roaring drunk with the lust of life and adventure and unbearable beauty,” he wrote to one friend his own age. And to another, “I am overwhelmed by the appalling strangeness and intricacy of the curiously tangled knot of life.

Whatever I have suffered in the months past has been nothing compared with the beauty in which I have steeped my soul, so to speak. It has been a priceless experience—and I am glad it is not over. What I would have missed if I had ended everything last summer!

Moons would have laughed, but Katz truly felt at one with the spirits of the land. He’d discovered the park right after the divorce, driving aimlessly, exploring the wilderness. Unlike the Big Apple,

I sat in the back with Omar napping against my right shoulder and Mother napping against my left, and I thumbed through the bird book and looked at pictures of all the new birds I had seen, and at the ones I had not seen. It was unimaginable to think that they were out there-all these hundreds, even thousands of birds-and that I had not seen them. I felt both hungry and sated-like a cat, I imagined. With Mother asleep on my shoulder, good crisp air coming in the window, a stomach full of flounder, and two dozen new birds flying through my mind-and returning home-I felt like there couldn't be a more satisfied person in the world. This, in turn, made me hungrier: made me want to see more.

The Five Tribes not only physically displaced other Indian nations in Indian Territory; they erased the history of southern Plains people and drafted a new history of Indian Territory. For example, in 1955, the Chickasaws built their council house, a sixteen-by-twenty-five-foot log house. Here, the Chickasaws rewrote their constitution and took their first actions as a sovereign legislature, under the first Chickasaw governor, Cyrus Harris. Although the log house was quickly replaced (within the next year or so) by a brick iteration, the log house serves a particular purpose in the pantheon of Chickasaw public history. In 1911, the Wapanucka Press, an Oklahoma-based newspaper, interviewed someone (presumably a representative of the Chickasaw Nation) about the story of the log house’s origins. The paper reported, ‘Slaves of the Chickasaws toiled in the dense oak forests cutting down the finest trees and hewing them into shape…Thick undergrowth was cleared from a knoll…paths were cut from bottom meadows.’ Rough-hewn and surrounded by overgrown foliage, the log house is meant to evoke the idea that the Chickasaws encountered a ‘wilderness’ in early Indian Territory. The reader is meant to believe that, as civilizers, the Chickasaws shaped this wilderness into the modern space that it became. This idea of ‘civilization’ is based on Euro-American colonizer’ ideas of advanced societies. The Cherokee Nation alleges on its website that ‘upon earliest contact with European explorers in the 1500s, Cherokee Nation was identified as one of the most advanced among Native American tribes.’ Although the Cherokees were asserting their longevity as a people and their pride in their culture, here they use a European measurement of their merit. In the nineteenth century, the Five Tribes succeeded at crafting a perception of difference. The western Indians certainly saw them as settlers. The special agent to the Comanches reported that they were angry that tribes such as the Creeks and Choctaws ‘have extended their occupation and improvements to the country heretofore used by themselves as a hunting ground,’ expressing that they saw the Five tribes as unlawful settlers, just like whites, and themselves as the dispossessed indigenous peoples of the region.

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