Wilderness Alien: An Investigation
to Personal Growth in the Wilderness
by
Chad Clifford
An Honours Thesis Submitted to the School of Outdoor Recreation,
Parks and Tourism in partial fulfilment of the requirements for the
Honours Bachelor of Outdoor Recreation Degree
Lakehead University
Thunder Bay, Ontario
December 1, 1997
Abstract
This investigation study’s the phenomena of personal growth in the wilderness, and includes a manual of exercises to foster as much. The intended purpose of this study is to aid in the development of an increase in self-concept and an elevated personal relationship with nature, to ultimately curve the fear and destruction of nature by fostering a heightened respect for it. A study of selected literature from the scientific community and that of philosophers, writers, poets and others have been included to provide an understanding of the meaning of personal growth in the wilderness. Based on factors primarily attained from the afore-mentioned sources, the manual offers wilderness immersion exercises to foster an experience of personal growth in the wilderness.
Table of Contents
INTRODUCTION........................................................................................................ 5
SECTION
1: THE NEED FOR
WILDERNESS.............................................................8
Chapter
1 Scientific
Research.......................................................................................10
Wilderness and Solitude.....................................................................................10
Activity and Esteem...........................................................................................13
.
Chapter
2 Influential Wilderness
Figures.......................................................................17
Influences..........................................................................................................19
Wilderness and Solitude.....................................................................................23
Heightened
Awareness & Philosophical
Thought...............................................28
Influential
Works...............................................................................................32
Chapter
3 Setting the Stage for Growth
.......................................................................37
External
Environment........................................................................................37
Internal
Environment.........................................................................................41
Cognitive
Interference............................................................................41
Scattered
Mind...........................................................................42
Task-Focussed
Mind
.................................................................42
Still
Mind...................................................................................45
Leisure..............................................................................................................46
SECTION 2:
THE
MANUAL.....................................................................................48
Chapter
4 Relaxing and Perceiving
More.....................................................................50
De-focussed
Vision...........................................................................................51
Exercise:
De-focussed
vision.................................................................52
Walking............................................................................................................53
Exercise:
Walking
softly.........................................................................54
Exercise:
Walking
meditation.................................................................56
Senses...............................................................................................................57
Exercise: Ear-dishing ...........................................................................58
Chapter 5 Seeing the Little Things...............................................................................59
Being
Still.........................................................................................................60
Exercise:
Passive
observation................................................................60
Exercise:
Wildlife
calling........................................................................61
Exercise: Micro study............................................................................62
Chapter 6 Connections.................................................................................................63
Exercise: Compelling place................................................................................65
Exercise:
Visualization and active
meditation.....................................................66
Exercise:
Plant
study..........................................................................................67
Journal Entries...................................................................................................68
Example of a journal entry......................................................................69
References.....................................................................................................................71
Appendix: Bringing the aliens home: a biocentric viewpoint...........................................77
INTRODUCTION
Wilderness greatly augments an experience of deep-seated awareness and inspiration by fostering an un-distracted mind more difficult to control in urban settings. The un-distracted mind is on the path of least resistance during quiet moments of solitude. Awareness of the reality within and without of self, is a oneness that promotes understanding, inspiration and compassion in all things.
In present societal lifestyles we have been raised to resist and insulate ourselves from the natural elements of nature, and in so doing we have become alienated from a oneness that offers a perspective of the functioning processes of Earth and Spirit. Many, in an attempt to attain this oneness, visit outfitting stores to buy into the experience from those who do not even possess the oneness themselves. None-the-less, these attained gadgets and books attempt to replace traditional skills and understanding with modern wisdom and devices which, although expensive, tend to leash us to mother civilization while in the wilderness. Just as an alien in an hostile environment, our life support system to the urban mother is carried in heavy, burdensome packs. In the pure environment of wilderness one can be free from the distractions of unnatural environments and remain open to purer thought. To experience oneness requires no expensive gear, has been a stolen birthright and need not be blanketed in trivial societal dogma.
After being raised in a home with parents who often recreated in the wilderness and encouraged me to regularly attending youth camps, I have since been able to further attend diverse workshops dealing with wilderness living skills, spiritual philosophies and outdoor recreational activities. I have had the benefit of being trained by many inspiring teachers, including Tom Brown Jr., ‘The Tracker’, an outdoorsman from the New Jersey Pine Barrens who has somewhat of a holistic understanding of wilderness and spirit based upon his encounters with Stalking Wolf. Stalking Wolf (since deceased Apache Medicineman) spent his life wandering wilderness and culture in search of spiritual truths (along with in-depth traditional wilderness living skills). More recently, my studies at Lakehead University have further exposed me to a somewhat different perspective on the scientific views and mainstream outdoor recreational approaches which, I believe, struggle to develop a similar appreciation and understanding of the natural world and self.
Wilderness Alien: An Investigation and Guide to Personal Growth in the Wilderness endeavours to instill an understanding of the unique growth experiences encountered in wilderness settings, and is accompanied with a guide of specific exercises to help incur the same. One way to depict the encompassing term personal growth in the wilderness is: to enhance the understanding of the oneness of nature and spirit, thereby increasing self-concept and perspective accelerated in natural settings. People who fear the wilderness and cannot live sustainable lifestyles within it (i.e. without the support of their urban centres) are like aliens to it.
“I went to the woods because I wished to live deliberately, to front only the essential facts of life, and see if I could not learn what it had to teach, and not, when I came to die, discover that I had not lived” (Thoreau, 1995 version, p. 59).
The ‘what’ in ‘learn what it had to teach’ from the previous quote, is perhaps the grandest benefit of the wilderness experience. ‘What’ is the experience romanticized of by artists and poets found in literature and legend spanning across diverse cultures. ‘What’ are the facts that the scientific community are now proving of the wilderness experience. With the ambition of understanding more about what the wilderness experience holds, I commenced the process.
I found the process of researching this topic to be quite entertaining and rich in wisdom. I have unearthed numerous accounts of the profound benefits the wilderness experience can offer. I have tried to bring these not so diverse ideas together to expose some common truths. Included is what I have found to be the most representative and accurate. In this, I have utilised all I have come to understand of the unique and grandest benefits of wilderness.
SECTION 1:
THE NEED FOR WILDERNESS
As Evolution takes place over immense periods of time, our genetic make-up has been partially shaped through selectional forces within the context of the environment. Ever present environmental factors control to various degrees our physiological and behavioural characteristics. The very recent, in terms of human evolution, switch from hunter-gatherer lifestyles to agricultural, industrial, and technological societies has altered our environment and the way in which we live in it. Most noticeably, our lifestyle change has unleashed feverish degradation upon the environment which has had negative effects on our biological needs, such as food, clean air and fresh water.
But consider this, if we evolved as nomads, how would present-day lifestyle affect us spiritually? We no longer rely on hunter-gatherer skills or possess personal connections with the wilderness for survival. Since humans left the land, a true understanding of the wilderness has been lost (Chiras, 1994). It is probable that the human specie, like any other specie, would be most comfortable in the environment in which it evolved, not an unnatural (urban) environment. In our modern, urban-centred upbringing we could be related to that of laboratory guinea pigs, born in captivity, never having known what it is like on the outside, to be wild and free from domestication, noxious fumes and chemicals. Furthermore, many tend not to find support in cultural or religious groups as in the past and therefore, are not rooted with a strong belief system or basic understanding of spirit.
The desire which many people have to reconnect with the wilderness is apparent if we consider our busy park systems and the throngs of outdoor activities in which people participate. Perhaps in an attempt to fulfill spiritual longings, and/or to become recreated, people have swarmed to the wilderness to acquire what domestication and cities cannot provide.
Section One of this manual will briefly discuss some of the personal benefits found in the wilderness experience. A brief look at scientific investigation and the literature of influential writers and poets will offer a perspective of the potential benefits wilderness holds for personal growth.
Chapter 1
Scientific Research
Personal growth in the wilderness is a fairly new area of study in science and has received considerable attention in the last two decades. Research proves, beyond an educated doubt, that intact areas of wilderness are unique and beneficial. It is complex for researchers to measure the many variables and levels of growth experienced by wilderness users. Qualitative research is often used when dealing with more subjective data, such as feelings and levels of satisfaction. Quantitative research may lack the intellectual possibilities of qualitative research but may offer powerful evidence to support research hypothesises. Some of the variables often considered for personal growth in the wilderness include: 1) the quality of wilderness setting, 2) the social context, 3) the wilderness activities being participated in and 4) the emotional state of those involved (Scherl, 1990). This chapter reviews some factors related to personal growth in the wilderness as found in recent study.
Wilderness and Solitude
In the U.S.A., wilderness, as defined by law is “an area where the earth and its community of life are untrammelled by man [sic], where man [sic] is himself a visitor who does not remain” (Chiras, 1994, p.209).
Research supports the tenet that wilderness settings offer a unique and powerful environment for experiencing personal growth. Tom Potter (1993), a professor in the School of Outdoor Recreation, Parks and Tourism at Lakehead University in Ontario, Canada, suggests that wilderness encounters are beneficial for individuals and groups because it offers a change in the participants usual physical and social circumstance. The interaction between people and the environment requires them to live in the moment and further develop interactive skills. When a group of people are placed together in the wilderness, on a canoe trip for example, the rate at which they will get to know each other will increase due to the new social reality of the experience.
Potter’s (1993) belief that the wilderness has a restorative capacity is echoed by other researchers as well, including Hartig and Evans from the University of California and Mang from The Planning Centre in Newport Beach Ca.. Hartig’s et. al. (1990) research has demonstrated that natural environments provide a medium for restoration superior to that of urban environments. A retreat from the urban environment reduces stress and offers lasting psychological benefits. Segal’s (1988) research suggests that when participants become aware of their new surroundings in the wilderness, the chance for paranormal experience increases. By being mentally present and aware, an individual is capable of perceiving stimuli that would otherwise go unnoticed in a routine or scheduled lifestyle, where the senses are dulled.
Researchers note that the aesthetics of an wilderness area also play a definite role in the experience. For example, once when taking a group of young naturalists into a pine forest to study animal tracks, I discovered that the area (suggested to me) was a planted, monoculture forest. Needless to say, the aesthetics and tracks in the area were virtually non-existent. A monoculture practice expels organisms that need more than the one type of plant to survive and walking in a forest where the trees were planted in near perfect rows was somewhat nauseating. The environment seemed sterile of all that was natural. Fortunately, there was a swamp near by where the aesthetics and tracking were more stimulating. The quality of wilderness can play a role in its restorative capacity for people seeking a natural wilderness experience.
The social carrying capacity of an area is also important for people who desire some degree of solitude. Hummel and Donovan (1990) discovered that wilderness settings that offer high levels of solitude, where individuals or groups see few or no others, lead to increased benefits. Hummel and Donovan also noted that the more private the area, the superior the experience. Brightly coloured clothing and gear stand out in wilderness settings and lower the social carrying capacity of the area. Obviously the aesthetics of a landscape are marred when dotted by foreign coloured specs (clothing & gear).
Various research efforts also show that the wilderness is special because the stress of city life is absent. Levitt (1990), in a study on therapeutic camping for mentally ill adults, noted that wilderness offers escape in the form of a low population density, higher aesthetic properties, and a healthier environment.
Although wilderness can be the most effective growth setting, there maybe other alternatives and there is a danger in too many people visiting the few remaining wild places. The damage inflicted upon wilderness by visitors is often high and it is necessary to reclaim much of wilderness that has been developed and destroyed to counter the destruction of a grossly overpopulated planet.
The solo experience can be very effective for achieving personal growth in the wilderness because it offers time for reflection, relaxation and a chance to retract inward and gain broader perspective on life. Kaplan and Talbot (1986), in an in-depth ten year study, found that solo camping experiences, where individuals were completely alone, were the most difficult but enjoyable experiences, which led to an increased knowledge of self and environment. Similarly, Greenway (1990), in an 18 year study, found that 92% of participants stated solitude to be the most important wilderness experience.
A high level of skill and understanding of wilderness processes is required by an individual to experience a prolonged solo trip in the wilderness. However, brief solo experiences, although not as potent as the extended solo for growth, require little skill or understanding of the wilderness when properly supervised. The rewards of even brief solo experiences are beneficial and somewhat common in summer camp programs.
Activity and Esteem
Researchers find that high risk challenges in the wilderness (if successfully completed), are believed to increase participants confidence, fitness and skill levels. Not surprisingly, Wakefield & Rudibaugh (1990) found that elevation in an individual’s skills results in an increased level of self-esteem. Outward Bound also uses high risk activities to create such a change in self-esteem with their clients.
Similarly, juvenile offenders have been shown to greatly benefit from adventure based expeditions in the form of increased social skills, self-image and a decline in criminal activity (Callahan, 1990). Some of the most common benefits of wilderness therapy have shown to be a sense of well being, breaking of addiction, sense of empowerment, initially reduced stress and major positive life changes (Callahan).
Perceived high risk wilderness adventure is most beneficial perhaps, for special populations, such as victims of abuse or troubled youth for example. The belief is that the perceived personal risk activity forces similar feelings to emerge as those experienced during the time of abuse (or other stressful life events), which then are conquered during the activity. By overcoming their fears, the participants experience an elevation in self-confidence and an increased control over their lives (Webb, 1993).
The role of an experienced leader can also greatly effect the outcome or dynamics of an experience to create a rewarding or detrimental memory for the clients. The leader of a perceived risk activity, such as a high ropes course, must be sure not allow the activity to be negative or excessively stressful, but instead a challenge where all participants want to participate. The diverse skill levels within the group would make this a challenge in and of itself. If a group member is overly stressed due to the activity, the results will most likely be negative.
There is a potential negative aspect of challenge or risk sports in wilderness, being that it may work to reinforce the conquer or beating nature into submission attitude so dominant in society. Perceived risk and adventure activity can be fun and is a therapeutic tool, but is perhaps not the grand or unique gift that the wilderness holds. Any activity that utilizes objects (physical or mental) foreign to the natural wilderness, may somewhat hinder the grander results (as portrayed by the great wilderness writers and artists in Chapter Two) with regard to personal growth.
With reference to Outward Bound, Ewert (1990) states that they know something in the program works, but they can not pinpoint what it is. Outward Bound instructor Kelly Picken believes that high adventure activities holds peoples interest in their program but, also states that the solo experience provides a greater growth experience for mature (17 and over) clients (Personal communication, March 1997 at Lakehead University).
Obviously there are other ways to achieve positive growth in self-concept besides perceived risk activities. Anderson and Steele (1990) found that the degree of perceived risk in outdoor activities, with their students, is not the key component of successful programs for improving self-concept. Anderson and Steele found that low risk adventure showed positive growth in self-concept as well as high risk adventure activity. A physical challenge or risk may require a new skill to be learned and when done within a team or group atmosphere, will coerce group interaction and social skill development.
If a change in normal social and physical realities facilitate the potential for a personal growth experience (Potter, 1993), then perhaps a more extreme change in the physical and social circumstance would result in more growth. This does not have to mean a greater challenge or risk with proper training and knowledge, but merely a way to more fully experience the wilderness. Levitt (1990) noted in his therapeutic camping paper that longer time spent in the wilderness camping is positively correlated to changes in attitude. The further one leaves the artificial urban lifestyles behind (a greater change in the physical and social environment), the greater the potential effect will be.
Research has, and is finding that there are many variables to consider in the study of personal growth in the wilderness. It has, however, been demonstrated that the wilderness in a natural state, and the social atmosphere (especially a solo experience) can be highly beneficial for the participants for diverse reasons. Extended amounts of time in solitude, in pure forms of wilderness, are at the extreme end of possible circumstances to be placed in, but offer the greatest potential for growth in individuals who are primed or ready for the experience.
To really explore the forefront of this phenomena, the work of philosophers and artists of various sorts should be considered, for these often have been the precursor to scientific discovery and relate the message in inspiring and meaningful detail.
Chapter 2
Influential Wilderness Figures
There are many individuals who have inspired multitudes of others, through a wilderness perspective, to alter the way in which people perceive life. The likes of John Muir, Henry David Thoreau, David Suzuki, Black Elk, the Group of Seven, and Bill Mason are but a few examples. These writers and artists have portrayed their connection to the wilderness on canvas, in song, film, literature and demeanour. Their reflections often seemingly express and recollect the profound sensitivities and insights encountered. By communicating moods and feelings they have tempted admirers to seek the same. Similar perhaps to First Nations of the world, many oft spoke of a kind of ecology and respect for the Earth in what could be related to as a modern bio-centric viewpoint, where all entities have equal rights deserving of mutual respect.
When President Teddy Roosevelt visited California one of his objectives was to go camping with John Muir, to meet in person this fascinating writer. Roosevelt simply wished to experience some of what Muir had so vividly written. While the two were camping together, the passionate and persuasive Muir influenced Roosevelt to see wilderness in a new way, which eventually led to the creation of Yosemite National Park. John Muir led the life of a wandering tramp, living life to the fullest in the wilderness, exposing himself to its forces, experiencing nature for what it was. The profound insights Muir gained from this lifestyle has inspired many and ultimately led to the protection of millions of acres of wilderness in the form of parks and protected areas in addition to the founding of the influential Sierra Club.
The purpose of this chapter is to expose common traits and behaviours among people like the fore-mentioned influential wilderness figures to ultimately learn from their examples and teachings. How did these wilderness figures develop a heart-felt oneness with the wilderness? Certainly our society does not teach us these emotional attachments in school. The work ethic and economics of the day teach the opposite. “People don’t need to know more, they need to care more; this is an information generation, people know many of the issues, they just do not pursue a cure”, as stated by Dr. Ken Deacon, Biology Professor at Lakehead University and active Environmentalist (Personal communication, 1995). “We have no land ethic yet, but we have at least drawn nearer to the point of admitting that birds should continue as a matter of biotic right, regardless of the presence or absence of economic advantage to us” (Leopold, 1949, p.210). Paul Watson (former founding member of Greenpeace and founder of the Sea Shepard Conservation Society) says there is no environmental movement, people on the most part do nothing, some give money to organizations to clear their conscience for lack of effort but do little themselves (Morris, 1995). Watson believes that one must protect nature. Silence, in this case, is complicity.
How did these influential people learn then to value the natural world and develop such incredible insight? More importantly, how can one use these principles to enhance our own personal development and gain the active zest and insight they held?
The following will consider some of the circumstances that seemed to lead many people to the wilderness to experience or acquire deeper meanings. This chapter has been broken down into four categories: Influences, Wilderness and Solitude, Heightened Awareness & Philosophical Thought, and Influential Works. The order of this progression, of course, has exceptions and variations, but may be viewed as simply a way to organize some of the events that seem to have shaped these influential wilderness figures.
Influences
The referral to ‘influences’, for purposes of this chapter includes: the up-bringing of a person, his/her interests, schooling or preferred literature reading or any major event that lead to the desire to protect or be in the wilderness for rejuvenation.
The inspiring literature of Henry David Thoreau, Emerson and many others played an important role in directing many towards the wilderness for insight. As Muir read Thoreau and was consequently influenced, so has Muir since been read, and the cycle continues in a snowball of literary influence.
Schooling at Harvard University seemed to have some affect on Thoreau in that it had a good library where he enjoyed reading poetry (Oelschlaeger, 1991). Aldo Leopold spent many years in universities, as a student at Yale and a researcher at the University of Wisconsin (Leopold, 1949). Leopold once asked, when contemplating on the lack of personal experiences many have had with the wilderness:
Is education possibly a process of trading awareness for things of lesser worth? The goose who trades his is soon a pile of feathers (p.18)” and “perhaps the most serious obstacle impeding the evolution of a land ethic is the fact that our educational and economic system is headed away from, rather than toward, an intense consciousness of land. Your true modern is separated from the land by many middlemen, and by innumerable physical gadgets. He has no vital relation to it..... (p.223).
Muir also went to the University of Wisconsin and had a talent for mechanical design and inventing, but met a teacher who directed him to Thoreau’s literature. Muir became more interested in the wilderness and plant life and left school. Bob Marshall also attended University, received a degree and was very influenced by the writings of Muir, Thoreau and other wilderness writers (Vickery, 1986).
Wilderness literature seems to be a significant influence, directing many to the wilderness. Why then was this literature so persuasive? The literature offered a view of an alternative lifestyle. Perhaps, also, the literature appealed to the often noted discontentment they held for societal ways. Often in their writings, these influential figures made a point of exposing the flaws believed to be present in society. Readers feeling the same resignation, may have found inspiration in these lamentations, and therefore, sought the wilderness alternative written of.
Society is flawed at best, and trains people to tolerate great amounts of dullness in life (Thoreau, 1995 version). Thoreau, in his writings, often lamented over a society whose wisdom reflected a certain ignorance, likened unto a baby, separated from its mothers breast, being wise upon birth but daily decreasing in wisdom (Oelschlaeger, 1991). Cities, for Thoreau, made him feel powerless, disjointed, and nauseated by industrial fumes (Vickery, 1986). Leopold has written that our society is so pre-occupied with the economy that we have lost sight of true wealth, which is life itself, not materialism. Leopold goes on to say that we are among a conceded society that believes it knows a lot, but really does not even know itself. The good life, as seen by Leopold while reflecting upon society, is misunderstood (Leopold, 1949). Vice President Al Gore stated that, unless society and its attitudes change dramatically with reference to our relationship with the Earth, our children will have nothing but wasteland (Gore, 1993). Pierre Trudeau believed it important to escape regular routines of society and its created, artificial wants, to realize what is valuable and needed for spiritual development (1994).
Typical societal values have been similarly denounced by many world philosophers. “If you misplace your values upon possessions, then people will become thieves” (Tao Te Ching 3, New English Version [NEV] ). “ Do not store up treasures on earth, for where your treasure is, so is your heart” (Matthew 6:19-21, New International Version [NIV] ). Buddhism finds that simplistic living holds the greater potential for enhanced awareness (Thich Nhat Hanh, 1995). Modern environmental thought also considers a simple lifestyle to be a step in the right direction. It may be that as people feel the emptiness of materialism in vain, monotonous lifestyles that they become primed for change. For as the many, who do get permanently trapped in the snares of society, will at least, as Thoreau mentions, be set free upon death (Thoreau, 1995 version). Walt Whitman said the he did not believe in “assurances” (materialism), instead, he was too busy tending to his own soul (Whitman, 1995 version, p. 404). The vainness of human based wisdom and materialism, for many, seemed to leave much to be desired. Perhaps these writings spoke to the like-hearted of those not satisfied with society and modern lifestyle.
Thoreau’s most influential experience (living in the woods in solitude at Walden Pond) was spurred on by his brother’s death. Thoreau “wished to live deliberately” in an attempt to understand the truths of life so that when upon his deathbed (like his brother had just faced), would not look back and realize that he had never lived at all (Thoreau, 1995 version). He found wilderness solitude to offer perspective and comfort. Muir, like Paul the Apostle, had a change of life direction after a short spell of blindness. While blind, Muir promised himself that if his sight returned he would seek out the natural beauties of the wilderness and leave the industrial, mechanized world behind. Vice- president Al Gore also had a transforming experience after his son was almost killed by a car. Gore described himself at the time as middle aged, ready for change and the experience made him begin to realize that societal wisdom along with its lazy, complacent attitude towards the belief that we can always solve the oncoming, inescapable environmental problems is inadequate and dangerous (Gore, 1993). Gore then decided to become proactive environmentally.
Encouraged by inspirational literature, a dissatisfying lifestyle, trauma experience, a deeply rooted pull or intuitive feeling, and perhaps the already felt love of nature, is probably, to some extent, what brings many to the wilderness in a search of answers and perspective.
“Follow your heart into the heart of the wilderness, and you will find that it is not of herself alone that nature teaches, but of a wilderness more difficult to travel, a heart more difficult to know. Your own.” (Wood, 1993, p.173).
Wilderness and Solitude
“Now I see the secret of the making of the best persons, it is to grow in the open air and to eat and sleep with the earth” (Whitman, 1995, p.139). Some people, like Thoreau, Muir, Calvin Rostrum, grew up immersed in the wilderness. Just what effect being brought up in the wilderness had is unclear. The upbringing of these people, being religious or other, may have been the root of their perspective for their, later understandings.
Wilderness for Thoreau offered unique inspirations, a never failing companion when all else failed and he also believed personal fulfilment lay therein.
John Muir (1915, p.68) described wilderness in the following:
So abundant and novel are the objects of interest in a pure wilderness that unless you are perusing special studies it matters little where you go, or how often to the same place. Wherever you chance to be always seems at the moment of all places the best; and you feel that there can be no happiness in this world or in any other for those who may not be happy here.
The wilderness holds unique meanings and calibrating qualities to all those who view it as more than a place to harvest for personal gain. “It’s very sad if culture only sees wilderness as place to play. What wilderness should be doing is speaking to our souls and teaching us about being quiet.....and respecting the world” (Bill Mason, 1986).
Like an on-going journey of discovery and interactive insight, one never stops learning from the wilderness as it teaches lessons about ourselves, ecology and ultimately a oneness. To experience the wilderness, one needs to first become comfortable and acquainted within it. As long as the wilderness is percieved as an alien environment, there will be a fear resulting in destruction of it. Most regrettably, the majority of outdoor education or adventure centres primarily teach us how to use societal gadgets, which inevitably insulate us from the wilderness, instead of teaching how to live within the wilderness on its own terms. In this paradigm the wilderness experience is severely limited.
Then came the gadgeteer, otherwise known as the sporting-goods dealer. He [sic] has draped American outdoors man with an infinity of contraptions, all offered as aids to self-reliance, hardihood, woodcraft, or marksmanship, but too often functioning as substitutes for them......where is the go-light idea......I have the impression that the American sportsman is puzzled......it has not dawned on him that outdoor recreations are essentially primitive, atavistic; that their value is a contrast-value; that excessive mechanization destroys contrasts by moving the factory to the woods or to the marsh.
(Aldo Leopold, 1949, p.180-1)
Many considered Muir to be a wilderness guru, and along with many of the others, a capable woodsman and primitivist, in that he often lived in the wilderness without supplies. Muir left society to live like the animals, eating seeds and berries, leaving money and baggage at home to seek something vital in life (Oelschlaeger, 1991). Thoreau believed that science was leading people astray, and he preferred seeking Native wisdom and wore Earth colours to blend into the wilderness to see more animals (Oelschlaeger). Sigurd Olsen similarly tried to learn all the woodsperson skills he could. Calvin Rustrum learned much of his outdoor skills from the Cree-Ojibwa and was said to have been Bill Mason’s (and other’s) inspirational hero (Vickery, 1986). Rustrum wore moccasins, a hide shirt and lived off the land. Similarly, Bob Marshall dressed lightly, preferred light shoes and enjoyed walking at night without a flashlight because it helped him to learn to be alone in the wilderness (Vickery). John the Baptist also came from the wilderness, where he ate off the land and dressed in animal skins (Mark, NIV).
Perhaps the main reason behind seeking wilderness survival or living skills was that it further leaves societal ties in the form of gear and equipment where they belong (unnatural urban areas). To live in harmony, letting the wilderness look after you on its terms, not gadgeting your way through the experience, holds a powerful purpose. Pierre Trudeau has a love for the wilderness and believes many of us want to return to the basics, thereby escaping human made realities of the city (Trudeau, 1994). Simply said, to fully experience the wilderness means leaving societal gadgets behind. Many spiritual leaders of the past and present teach of living in simplicity to aid in one’s development.
Simplicity in all things is the secret of the wilderness and one of its most valuable lessons. It is what we leave behind that is important. I think the matter of simplicity goes further than just food, equipment, and unnecessary gadgets; it goes into the matter of thoughts and objectives as well. When in the wilds, we must not carry our problems with us or the joy is lost
(Sigurd Olson, 1976).
Solitude was Thoreau’s favourite companion; he loved to be alone. Likewise Sigurd Olsen believed that silence and solitude were important in understanding priorities and knowing the value of the wilderness (Vickery, 1986). Calvin Rustrum believed “only intimate and prolonged contact with the wilds” revealed “its inner secrets” (Vickery, p.162). Bob Marshall also had a deep love for wilderness and solitude and had a glow about him stemming from a freedom and joy of life (Vickery). An attractive demeanour was common among these influential wilderness figures who seemed able to instill their joy and unique views upon others.
Many a prophet and seer have also sought solitude in the wilderness. Jesus spent much time in solitude to be alone and pray. For example, Jesus once spent 40 days in the wilderness, in solitude, fasting and prayer (Matthew 4:2, Mark 1:13, Luke 4:2, NIV). “Ordinary men [sic] hate solitude. But the Master makes use of it, embracing his aloneness, realizing he is one with the whole universe” (Tao Te Ching, 42, NEV). This time in the wilderness in solitude is similar to the native culture’s vision quest. Jesus and Buddha like others, led by example, and to follow similar (but individual) lifestyles is said to hold fulfilment. The Bible directs people to be still, fast, pray and meditate often, not a dissimilar practice of other cultures. Thoreau never doubted the Bible’s teachings, what he did doubt was human’s interpretations thereof (Oelschlaeger, 1991). The lessons of the bible and other philosophies have valuable teachings for those able to detract the universal meanings. Too often, humans misinterpret this sort of literature, resulting in the original meaning being lost and misunderstood at best.
Wilderness offers an escape from urban centres and societal devices, to something of higher value. Just what is it about the combination of wilderness and solitude that is so appealing and satisfying? “Maybe it is on the trail to nowhere-in-particular that you find the most important thing of all. Yourself” (Wood, 1993, p.115).
Heightened Awareness & Philosophical Thought
Philosophical thought, intuition and inspiration are perhaps among the greatest gifts often gained in the wilderness. In wilderness literature, Western literature, the Bible, Native philosophy and other sources, accounts of an expanded awareness are often similar in final analysis.
Thoreau felt something within and beyond when in solitude within the wilderness. He said he felt God’s consciousness in nature as he grew spiritually closer to himself and God (Vickery, 1986). He believed that nature was symbolic of Spirit with a message to relate through intuitions. Wilderness was said to be essential to the soul, and fed him as a poet. The need to keep the wilderness wild and free was of great importance to him and he believed that the insurance of health lay in a person’s personal relationship with the wilderness. Sigurd Olsen (1956) wrote that there is a special perception held by those who live close to the earth that is not found with those who dwell in the cities. This perception was thought to be natural in children but when left unused was subsequently lost.
In a Chapter called ‘Gaia Women’, in Farley Mowat’s book ‘Rescue the Earth’ (1990), Elizabeth May discusses why women may often be on the forefront of movements to save the earth. The reason given was that women may look at the Earth differently than men, they are more directly related to ongoing life and the preservation of species, so when things are not stable on Earth, women possess a greater ability to be the first to feel/know that something is amiss. If only more could feel the warning.
Muir found wilderness to be sacred and believed people were baptized in it, like an awakening. At age 30 Muir, like Thoreau at Walden, had a spiritual transformation and ultimately found Divine presence in Wilderness. From this point Muir became the famous mountaineer, geologist, wilderness theologian and sage that made him so popular. His experiences have led to the naming of him as a mystic or pantheist. Nature was his temple and his received intuition led him to many truths including the discovery of glacial movements in Yosemite.
Muir believed a quiet mind during wilderness solitude, without baggage was key to insightful thought. Muir felt new and magnificent realms in this way and shared the same spirit as with Thoreau and others. This kind of inspiration is seldom felt by objective people unable to quiet their mind or feel beyond touch. Indeed, Bailey (1903) stated that happiness depends on what one feels, not so much as what one thinks they know.
Muir believed that if you gave into it (allowing one’s preconceptions of wilderness and of reality to fall away), and were open, nature would flow right through you, rejuvenating and awakening the physical and spiritual self. Tao Te Ching held that a Master observes all, but, only trusts inner vision, and allows the mind to remain open to insight (12, NEV). Thoreau advised readers to direct their attention inward, and be an explorer of inner dimensions (Thoreau, 1995 version). Black Elk (in Cornell, 1987) said that the attainment of peace comes from the realization of a oneness with all things, and that the Great Spirit is everywhere, as well as within us. The Bible has many examples of how the Spirit spoke to many throughout time and directs people to be still and know and to pray and meditate often. The book of Acts (NIV) in the New Testament has many examples of the Spirit communicating to individuals and groups in diverse ways in the times shortly after resurrection.
It is probable that the Great Spirit, Intuitions, Visions, Gut Feelings, Dreams stem from the same source, with different ways of being expressed (probably dictated by the situation and the individual’s capacity). Each culture has different ways to prepare themselves for hearing the Inner voice, but the ceremonies, meditations, prayers and quests are often culture oriented with similar goals intended. What is interesting is how so many different cultures throughout history were able to achieve similar states of this phenomena independently of each other.
Muir conversed on a spiritual but real level with plants, often spending an entire day with a new one. Sigurd Olson (1956) believed rocks to be alive, not dead or inert, and found them to be a source of information and a relieve from tension when worked with. George Washington Carver (1963) stated that if you love something enough, it will talk to you. The book of Job (12:7-8, NIV) makes reference to learning from the communication with the natural; “ask the animals and they will teach you, or the birds of the air, and they will tell you, or speak to the earth , and it will teach you, or let the fish of the sea inform you.” This Biblical quote sounds similar to what one might expect to hear from a First Nation culture. Listening or talking to the trees, is to some, really more then a metaphoric statement. “And this, our life exempt from public haunt, finds tongues in trees, books in the running brooks, sermons in stones, and good in everything” (William Shakespeare). The communications fore-mentioned are usually experienced for practical applications.
What Muir called a sixth sense would warn him of impending danger. He intuitively knew when he was in danger while climbing mountains. Also, once while high in the hills of Yosemite, Muir intuitively realized that his old acquaintance, Dr. Butler was near. So he hiked into town to find that indeed Butler was there. A similar account was Muir’s intuitive realization that his father was close to death, which resulted in Muir going to visit him before he died. A similar incident happened with his mother’s death. It si apparent that Muir, like others, realized how wilderness not only revitalized health and spirit but also was like unto a temple in which he was never lonely; Muir was a wilderness seer. (Vickery, 1986).
Robert Marshall (Vickery) believed that living in the wilderness was timeless as within God’s presence and was essential to happiness through pure aesthetic enjoyment. Many have felt the rejuvenation and communications that solitude and wilderness help to provide, indeed a list of parallel accounts or experiences could probably continue indefinitely from wilderness writers to biblical prophets and all who have found the same.
Wilderness offers an escape to a pure environment and is deemed by some as necessary and unique for health and spiritual growth. Solitude and an appropriate attitude allows the mind to relax for higher realms of thought. High-technical gear, or any equipment, brings a piece of society with you and can negatively hinder the experience. Attempt to walk free from the burden of a heavy pack containing society therein, waiting to spoil and devour upon opening. Therefore, to experience oneness in the wilderness may to some degree require timeless activities such as: walking, nature observation, sitting, running, and perhaps canoeing.
Return to the land means recovering something of the biorhythms of the body, the day, and the seasons from the world of clocks, computers, and artificial lighting that have almost entirely alienated us from these biorhythms
(Rosemary Radford Ruether, 1997).
Influential Works
Wilderness writers, artists and poets, no doubt, found great joy in sharing their lives and experiences with others when given occasion. What was it that these influential people had to teach? For the open ears the messages were deep and meaningful, and for others a poetic and pleasant read. Ultimately they offer firsthand accounts of what a personal connection to wilderness via solitude and other variables hold. They reflect what the prophets through time have said and what the scientific community is proving. Many have also tirelessly warned of planetary destruction and the vanities of present societal lifestyle and economies.
Thoreau stood for what insight told him to be right. He was jailed for not paying taxes to a government that supported slavery and he also helped runaway slaves escape from U.S.A. to a less hostile Canada. Through his gift of penmanship he, like many others, enkindled many to action. Paul Watson has sabotaged and destroyed millions of dollars of equipment from industries who harvest illegally from the oceans and is well known for tree spiking, a so called vaccination for trees against the most ruthless of all parasites (humans). Watson avoids convictions because he is often merely enforcing the law where Governments conveniently cast a blind eye to common sense and industrial crime. Although many consider his action criminal, others view it a lesser of two evils, the other being complacency.
Robert Greenway of Sonoma State University has led intense wilderness experiences for students for over 20 years (Segal, 1988). Greenway advises the students after the wilderness experience to spend the same amount of time in some form of political action to save the wilderness, a process called giving back. Not surprisingly, the students who took his advice were reported to have higher feelings of satisfaction and deeper, more meaningful memories on the whole experience, whereas those who did not, felt mild to moderate depression upon re-entering societal life.
Muir fought to preserve the Grand Canyon, Yosemite, Kings Canyon, founded the Sierra Club and is considered to be the father of the National Parks. Muir was an inventor and believed he may have become a millionaire, but chose what he believed to be life, being a wandering tramp. He befriended/influenced historic figures such as John Borrough’s, Theodore Roosevelt, Ralph Waldo Emerson and Jeanne Carr (Vickery, 1986). He took on a bio-centric view of the world, believing in equality and the rights that all organisms have to life. He was a loving man who believed all wilderness was beautiful. His journals and writings, like unto Thoreau’s and others were powerful and persuasive. He, like others made the public aware of the onslaught that foresters and resource depletion companies were waging on the wilderness.
Leopold, like Muir took a similar view of the world and wrote four books and many articles. Leopold was on the forefront of the ecological movement and warned that, because society was so far removed from nature that society has misunderstood the meaning of health to mean a healthy economy. Leopold expressed that our intuitions may be truer than our biased field of science. He realized that the present conservation attitude was sorely inadequate and eventually started to see the world through a similar oneness as Thoreau and Muir did. He stated that in believing we are masters of everything we seem to not even realize that we are not even masters of ourselves. (Oelschlaeger, 1991).
Vice-President Al Gore has written and spoken much about present day environmental problems. Gore (1993) believed that it is no wonder people are baffled and confused and feel like they are wasting their lives; people have no connection to the natural rhythms of the Earth, how can civilization make positive progress when referenced only to themselves. So many people have been up-rooted from their culture, religion and tradition that now many are craving something to satisfy spiritual need (Thich Nhat Hanh, 1995).
Leopold, along with many others, warned of the vainness of materialism and human based wisdom or science. Jacques Cousteau (1997) warned of our irresponsible world leaders, obsessed with money, causing global destruction and suffering, fast leading us to an apocalyptic finish. Marshall, Rostrum, Olsen, Mason and a host of others had a similar influence on society founded from their insightful views.
Spending time in the wilderness, pondering life’s grander meanings, openly putting down present societal ways, resulted in ridicule and misunderstanding among some acquaintances and listeners. Marshall’s answer to these were that if only they could feel the unique stimulations that only solitude in the wilderness can provide, and realize that their society and machines were making them spiritually dead, then they would not be so critical (Vickery, 1986). Indeed, were not many or all these influential figures considered misinformed and or vagabonds by many at first (and even now)? Are Paul Watson’s tactics considered radical or the root of positive change?
A great ruler who kept the law of the land and of his religion asked Jesus what more did he need to do to enter eternal life. Jesus replied that he lacked one thing, he should sell all his possessions, give to the poor, and follow Him. The ruler was saddened because he wanted to, but had great wealth and was unwilling to let go. Jesus knowing his situation said to his disciples “How hard it is for the rich to enter the kingdom of God! Indeed, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.” (Luke 18:24-25, NIV). Perhaps by living the typical societal lifestyle, many influential wilderness figures realized that besides the destruction of the wilderness there was something else happening. They realized that the obsession of fulfilment through economic wealth was not only un-attainable but often one spent a lifetime to so find out, thereby trading a life full of quality experiences for the hope of a lofty, but often short lived retirement.
Many of these influential figures lived an example of how pure joy and fulfilment is found through living simply and in the moment. Many have written from a seemingly bio-centric outlook pleading the case for the wilderness and a change in societal consciousness towards a more sustainable living. They were the radicals of change setting an example of an alternative lifestyle.
Chapter 3
Setting the Stage for Growth
Personal growth in the wilderness is the development and connection one acquires from learning about self and nature while in the wilderness and often includes heightened perceptions and awareness to diverse levels. By keeping in mind basic principles, the potential for increased personal growth in the wilderness can be elevated. The external environment (physical surroundings and situation) along with internal environment (mental and emotional situation) play key roles.
External Environment
As discussed in Chapters One and Two, the quality of a wilderness setting is an important factor in achieving growth. The larger surrounding environment plays a role in experiencing growth, but so also does the immediate surroundings, including personal possessions. Any item that mentally symbolizes an urban lifestyle may negatively hinder the wilderness experience by drowning the wilderness stimuli in a type of urban soup. An extreme example of this would be bringing a radio or portable television into the wilderness while seeking refuge from societal stresses; in reality one is really just bringing the stress into the wilderness. At the other extreme, bringing any gadget such as matches, a stove, a compass or binoculars could be considered a mental tie or lifeline back to society.
To learn how to cut the lifeline to mother civilization and get by in the wilderness with less gadgets may require a study of traditional lifestyles and survival techniques. This could mean something as simple as using a natural shelter in a rain storm instead of a plastic tarp.
The activity in which one is involved in while in the wilderness will often dictate what gear is brought. Ultimately, the activity needs to be timeless. Examples of timeless activities include: nature observation, hiking, swimming (in natural pools of water), possibly camping or any activity free from the need of modern societal ties. Arguably, a canoe or kayak could be considered timeless equipment. Having a blow-moulded plastic boat or a carbon-fibre paddle is not exactly timeless equipment, however.
The effect of bearing societal equipment, to whatever degree, will affect the experience for some individuals more than others. Timeless camping ultimately means (in the purest form) living with the land for survival. However, just getting by with less gadgets is a positive step and more realistic for most.
Another key element common to growth in the wilderness is social solitude. As portrayed in Chapters One and Two, solitude in the wilderness offers a strong medium for growth. Solitude does not necessarily mean by oneself. A small group could be considered in solitude with reference to other groups. However, being completely alone is a more powerful reality common to growth. Also, the longer the time spent in the wilderness in solitude is considered related to greater growth.
These external factors are expressed in the ‘Growth Model’ (Figure 1). The degree of solitude (Y-axis) is a measure of the social and wilderness settings. A low
degree of solitude (on the Y-axis) would be for example, a group of ice-climbers or canoeists on a short trip in close proximity to other groups and urban areas. A high degree of solitude (on the Y-axis) would be an individual alone in the wilderness for an extended period of time, separated from the landmarks of society. The activity and societal support in the form of gear (X-axis) is a measure of the amount of gear used in the activity involved. Any activity that uses excessive modern gear is rated low, like for example camping with stoves, G.P.S. (Global Positioning Systems) and radios, et cetera. An activity that is rated high on the X-axis scale would be an activity that has little or no reliance on modern society in the form of gear or equipment. This scale simply rates activities by how much they rely on modern society.
The majority of outdoor recreational pursuits in which people participate in, tend to be rated low on the personal growth model (Figure 1). Often, low degrees of solitude and high amounts of gear used are responsible for this. Again, it is not that these activities are not enjoyable, nay but rather do not promote the specific type of personal growth more unique to wilderness environments and solitude.
Furthermore, the emotional state and experience level of the individual may dictate the parameters of the experience. There are many obstacles to overcome to achieve a high level in the growth model, such as: 1) not enough time to spend in the wilderness, i.e. a weekend experience, 2) lack of experience and skills to feel comfortable in the wilderness with little gear, 3) family or job restraints, 4) the desire to want to participate in appropriate activities, 5) transportation, 6) fewer and fewer remaining wilderness areas, and 7) self-confidence and emotional state. Most of these obstacles, in themselves, are not difficult to overcome but the accumulative effect can be.
Internal Environment
The right attitude is key for optimal growth to take place. As mentioned in Chapter two, Muir maintained that if one was open, and gave into the wilderness experience (allowing all pre-conceptions to fall away) then nature would flow right through them, awakening the physical and spiritual self.
In Chapter Two it was also noted that many influential wilderness figures had a desire to be in solitude in the wilderness. This desire often stemmed from one or more of the following reasons: 1) dissatisfaction with society or one’s current lifestyle, 2) an intuitive draw or pull, 3) inspiring literature, art, poem or song showing wilderness to offer peace or tranquillity, 4) escape from societal pressures, and 5) perhaps most of all, the concern that one is allowing life to slip by without knowing or experiencing something more meaningful. The following is an attempt to describe how personal growth experiences in the wilderness are related to emotional or mental environments.
Cognitive Interference
Cognitive interference, for the purposes of this chapter, refers to any concerns or worries with which one is pre-occupied. The ability to quiet one’s mind and live in the moment allows a person to become aware of their surroundings and circumstances. In Chapter Two, it was stated that a person should enter the wilderness free from mental or cognitive baggage and worries. “Anyone who will not receive the kingdom of God like a child will never enter it” (Luke 18:17, NIV) similarly, anyone seeking higher levels of personal growth in the wilderness, can most effectively achieve it with an exploring, present, non-judgemental mind likened unto that of a child.
This cognitive environment has been broken down into three levels, being: scattered mind, task focussed mind and still mind. The levels for-mentioned relate how personal growth in the wilderness is related to what one is cognitively thinking about. Ironically, the less one thinks about (a still mind) is related to the more profound the experience. Perhaps even more ironic is the fact that it is more difficult to think of less (or possess a still mind) then it is to think of more (possess a scattered mind).
Scattered Mind
This level can be thought of as the cognitive state in which people are in most of the time. During daily routine, the mind tends to wander in and out of tasks, daydreaming, sometimes boredom, and ever present distractions that worry occupy the mind, it’s mostly routine. This level of thought is often abandoned in the wilderness because for most, the wilderness experience is not routine and requires focus.
Task-Focussed Mind
This level is attained when the cognitive mind is not preoccupied by diverse worries and routine, but is more focussed on one specific task. Not being routine, the mind must be present to a higher degree. The greater the difference in the surrounding circumstances (i.e. the internal and external environments), means that the mind is needed to further become present as its normal routine is abandoned. This is the level in which high perceived risk or adventure activities tend to force the cognitive mind to be present. An activity such as rock climbing or whitewater kayaking, for example, will force the mind to concentrate on the immediate surroundings or injury may result. Figure 2 (forced cognitive focus of risk activities) graphically represents this idea.
The benefit of having the mind forced to focus on an activity, out of the normal routines of life, is that cares, worries and societal stresses are temporarily forgotten. An individual is forced to live in the moment becoming very aware of the surroundings related to the task at hand. Often youth and special needs groups benefit the most from this kind of activity. Adults too, may require an extra aid in helping them to fully leave their worries at home. It is possible to keep focussed without high adventure or risk activities, but there must be interest in the activity.
When task oriented, it is easy to miss other realities or circumstances not pertinent to the task. For example, if one is paddling a challenging set of rapids, the ability of that person to pick up other stimuli from the more distant surroundings will be stunted. When the mind is focussed, it may ignore the majority of signals it could be picking up on, such as three fox pups watching from behind the bushes while one paddles by on the river completely focussed on the whitewater.
A low risk activity can also allow the mind to be fully focussed but also leaves the possibility of deeper thinking, philosophical thought and awareness because no harm would result if the mind wandered. In some Native cultures, the sweat lodge, pipe ceremonies, chanting and singing can achieve a focussed mind. The runner’s high is a similar phenomena, as is hymn singing for others, to achieving a focussed mind. Other activities could include: campcraft, tracking, games, conversation, tanning hides, shelter construction, hiking, meditation and nature observation, et cetera.
Often, finding an activity that encourages the mind to focus is necessary to help one forget about the typical daily routines when in the wilderness. High risk activities tend to force this, but, can be used in combination with other activities as well. Once the individual has found release of the daily worries through a task focusing activity, the cognitive mind will be ready to experience more of the present circumstance.
Still Mind
The still mind can take the experience much further as it allows an individual to experience expanded awareness and insight. The still mind spoken of by various philosophers and prophets allow for a spiritual connection and higher thought. The internal and external environments, as described earlier, will be of help to create the best atmosphere to facilitate a still mind. To demonstrate the difficulty in achieving a still mind, try the following activity: close eyes and think of absolutely nothing for 20 seconds. Now, try with the eyes open. Did any thought or image slip into mind? How long was there a concentration on the image or on the validity of this activity? It is normal for images and thoughts to come into the mind while trying to let it be blank. The key is to let images and thoughts to go as freely as they came to further leave the mind open to the constant flood of stimuli. The ability to do this is greatly aided when distractions are minimal at first, but later can be accomplished even while exercising with the eyes open. The open or still mind can be achieved at a moments notice with considerable practice.
In Buddhism there is a term called mindfulness where the mind is living in the present and fully attentive, not at all cluttered with worry (Thich Nhat Hanh, 1995). The critical and judgemental mind must to be turned off. Thoughts come and go as they will, but should not be analysed, one can analyse thoughts afterwards. Meditation is perhaps the most powerful tool for allowing the mind to become still and the body relaxed. Thoughts, images and other stimuli that would not otherwise be noticed will be perceived by a still mind.
Once an individual is capable of a still mind, the wilderness experience can take on further meaning. With a silenced mind, prior worries can disappear and a heightened awareness, or oneness, is possible. To fully experience the wilderness requires a certain degree of leisure.
Leisure
Roughly translated, leisure is the freedom to do as one wants, freely exploring with no constraints, limits or rules placed upon them (Godbey, 1990). While in the wilderness, leisure is an important aspect for the type of growth so far discussed. Leisure in the wilderness is very similar to what many call getting side-tracked.
One has to be greedy of personal time to experience pure leisure often, and this can be difficult when within a group. The ability to change course or activity at any moment requires a lot of freedom. Experiencing solitude in the wilderness, if so desired, offers the opportunity to roam freely, physically and spiritually, a pure form of leisure. Of course some skill is required when involved in this kind of wilderness travel.
Leisure for an individual can also simply mean becoming still or idle in the wilderness. Our present day society seems to view idleness as laziness. I have often noticed that people or groups in the wilderness seem to have a direct A to B mind set. That is, they see the destination as the goal to aim for, not the journey itself. When in the wilderness, the point of being there is for rejuvenation or recreation, this may, but does not need to include an A to B mind set. It is important to be comfortable with the idea that just being there is good enough. If one so desires to lie under a tree watching ants all day, that is great, that is leisure. Do not talk oneself out of getting side-tracked, for it is at these times that often make the wilderness experience memorable.
One is going to miss out if a deadline forces an unwanted, hurried pace. Does one really need to be wearing a watch when in the wilderness? Time is one of the biggest leisure constraints often encountered in the wilderness for various reasons.
This chapter has summarized the phenomena of personal growth in the wilderness, as interpreted from scientific research, influential figures and personal accounts. I have attempted to discuss the various factors that are the most powerful in allowing one to experience personal growth in the wilderness. Section Two will offer some specific exercises to create a personal relationship with the wilderness.
SECTION 2:
THE MANUAL
The most beautiful experience we can have is the mysterious. It is the fundamental emotion which stands at the cradle of true art and true science. Whoever does not know it can no longer wonder, no longer marvel, is as good as dead, and his [sic] eyes are dimmed.
Albert Einstein
As stated in Section One, the wilderness is unique, in that it offers a powerful medium, sometimes necessary for enhanced development and re-creation. As John Muir and others realized that to quiet one’s mind and seek solitude in the wilderness was beneficial to one’s being, so too did biblical prophets seek the wilderness for solitude, prayer and fasting. Diverse First Nation cultures have various rituals, such as Vision Quests, where solitude, wilderness and fasting were often an integral part. Similarly, the scientific community is exploring the diverse positive effects of wilderness on individuals.
These exercises ultimately are aimed at developing feelings of oneness while in solitude in the wilderness. The exercises found in the following chapters are laid out in a progression of difficulty and should be viewed in light of the previous sections groundwork.
Similar exercises may be found from a variety of other sources and in as many other contexts. I have tried to reference the exercises that are similar to other known sources, but I believe that all are fairly generic.
“The great sacred spiritual paths of the world traverse a varied landscape of culture and tradition but nearly all have passed through and been strengthened by time alone in the wilderness” (John P. Milton).
Chapter 4
Relaxing and Perceiving More
The naturalist must allow himself to be engulfed to his
very ears in the odours and textures of sensible reality.
He must become, like the muskrat, a limpid eyeball
peering out of the sedges of a flooded meadow. By
being fully immersed in his fluid environment as this
sleek brown rodent, the naturalist could see his world
with all his senses cleansed and alert.
Thoreau in Brandt, 1997
A shift in mentality is needed to become fully immersed in the wilderness. The key is to slow down, a lot; the fast paced schedule of urban life holds little value in the wilderness. It is important to live in the moment, to give undivided attention to the immediate circumstance of the reality inside and outside of self.
The ability to perceive circumstance is related to knowledge, but is rooted in one’s senses. We always have our senses working for us, but our mind only registers what it believes is necessary. To perceive circumstance not ordinarily detected, one must choose to perceive other less detectable stimulations, it is a mental choice, aided by quieting the mind.
Upon entering the wilderness, one should unload the mind of worries. This can be achieved by a mind focussing activity like meditation (see Chapter Three). If the time is not taken to unload worries, it may take hours or more often then not days to become fully living in the moment.
Again, the point of a still mind for the wilderness experience is to alleviate the mind of pre-occupying thoughts and worries to then notice the more minute stimulations.
De-focussed Vision
The following exercise is used in a variety of activities and is an amazing skill to use in the wilderness. By de-focussing one’s vision, it is possible to notice the minute movements in the full range of vision.
Exercise: De-focussed vision
1. Stand still and look straight ahead.
2. Hold arms straight out to the sides and wiggle fingers.
3. Continue looking straight ahead, and move arms slowly forward, until first able to see fingers moving within peripheral vision.
4. Notice how eyes are de-focussed while watching wiggling fingers on both hands at the same time.
5. Now, stop moving fingers and remain in de-focussed vision and wait for any movements in view of peripheral vision. Focus only as necessary.
Tip: Pay attention to shades, textures and colours. Practice at first in an unchanging environment.
(See also: Benyus, 1989 for peripheral vision & Brown, 1983 for splatter vision).
Later, try walking slowly with de-focussed vision. Once proficient at this exercise, try to stay in de-focussed vision often. Focus only as needed to see more wildlife, moving leaves and various other objects, far more frequently than otherwise possible. Walking with de-focussed vision tends to automatically still the mind, allowing one to become more relaxed and living in the moment.
Walking
“Every step that we take upon you (Mother Earth) should be done in a sacred manner; each step should be as a prayer” (Black Elk in Cornell, 1987).
Walking slowly and quietly, using a skilful gait will allow one to blend in with the surrounding environment, not causing the same level of disturbance which hikers usually do as they noisily alert wildlife long in advance of their arrival. However, if in an area where there is a legitimate concern of bear dangers, then a bell or some other noise maker may be appropriate. The way one walks is an important consideration that will help avoid potentially dangerous or noisy steps. Soft-soled shoes or bare feet mold to the ground surface and are quieter than rigged soled boots or shoes which tend to loudly snap twigs and carve the ground to conform to their shape thereby causing considerable damage by erosion. Bare feet also allow one to feel temperatures, moisture levels and mud, et cetera. To completely feel the ground can create a fuller wilderness sensory experience. Unfortunately, depending on location, broken glass and sharp objects make bare feet a potential risk.
This next exercise offers a way of walking that will decrease the chance of injury and misplaced steps. It is almost identical to the way one would walk naturally if bare foot on a surface with sharp objects. Practice this exercise extremely slowly at first to get a feel for it.
Exercise: Walking softly
1. Take a step forward, landing first just slightly on the outside of the foot. Keep the foot pointed straight ahead, not pigeon-toed or duck-footed.
2. Next, roll foot inward so that foot is flat on the ground.
3. Move weight onto foot.
4. Now repeat steps 1-4, with the other foot.
Tips: Stand erect and walk as though the legs were leading the way. Do not over exaggerate the movement. Allow foot to feel the ground for twigs and surface texture prior to committing weight. Place step elsewhere if obstruction under foot will make noise or cause discomfort.
To further analyze natural walking techniques and posture see: Bricklin and Spilner (1992), Yanker and Burton (1990) and Brown (1983).
This next exercise can be tried when efficient and comfortable with de-focussed vision and walking softly. At first, it should be done in an area relatively free of potential footfalls. This slow, quiet exercise should also help one to relax, thereby aiding one to be aware of surroundings and self (oneness), possibly similar to what Henry David Thoreau did while meandering through the woods when he sought time to reflect.
“Walking meditation- walking mindfully, aware of each step and each breath, the way Buddha walked” (p.208) and ”We know that when we practice walking mindfully, we refresh ourselves, and we feel peace and joy with every step. No one can remove this from us because we have tasted the reality” (Thich Nhat Hanh, 1995, p.178).
Mindfulness means to be deeply aware of the reality (within and out) of the present moment. The present, means to have a still but attuned mind, not a mind that concentrates on the seconds gone by
Exercise: Walking meditation
1. Try walking softly in combination with de-focussed vision. Try this very slowly at first.
2. Allow peripheral vision and sensations from feet to guide steps.
3. When something moves in range of vision, momentarily stop, focus on the movement, if it is not something of interest, continue on.
Tip: Walk with the natural rhythm of the wilderness. As the winds rustles leaves, the pace can quicken. As well, the slower one goes, the more one sees, hears and feels. The time between footsteps is when one is best able to hear noises. The hardest part of this exercise will be to convince oneself to go slowly enough. Two seconds/step is probably about right, any faster and one will miss a lot and spook wildlife. If there is a bear concern in the area a bell can be worn on person.
Accomplished in a relaxed mood, this type of walking will encourage one to blend in with the natural flow of the wilderness. Walking, especially meditative walking, is a very effective tool in not only helping one become more aware of surroundings, but also is effective for nurturing deep, reflective thought and experiencing deeper emotions and feelings. By slowing down and opening the senses, the wilderness has the potential to naturally flow through the consciousness towards a oneness.
Similar to the slow, quiet, repetitive movement of a meditative walk, Sigurd Olson (and others), stated that canoeing also is magical in helping one to become relaxed and feeling part of the wilderness (Olson, 1956). Repetitive paddle strokes will help to hold the mind’s attention and allow one to become more open and aware of the natural surroundings. The important point to remember is to fully relax and quiet the mind of worries and distractions and to leave oneself open to the environment. If the circumstance is as described in Chapter Three, then chances of success should be greatly enhanced.
To discover or see the most detail, it is best to slow down or even sit, the experience is all around. Less wildlife or smaller points of interest will be noticed if moving fast. The goal can be to see and feel (experience) more.
Senses
“Winds are advertisements of all they touch, however much or little we may be able to read them, telling their wanderings even by their scents alone” (Muir, 1938).
Isolation of each sense can help to further develop it (i.e. closing eyes when listening, et cetera). One might also make a point of trying to follow different scents to their sources, being flowers or other plants. Again, getting sidetracked should not be viewed as a waste of time. Try different creative exercises to develop each sense.
To help identify noises in the wilderness try the following exercise:
Exercise: Ear-dishing
1. Upon hearing a faint sound, place hands behind ears creating a dish to catch sound waves. The sound will now be greatly amplified.
2. Experiment with ways to dish hands around ears to get the best results.
Tip: This will greatly aid in bird identification and night sounds. The Barn Owl has vertically offset ears to receive sound waves at different times to help locate a noise source. Try rotating each hand position to hear noises in different directions. Try to pick out sounds and guess the source and distance. Try closing the eyes.
The skin is the largest sensory receptor area of the body and every effort should be made to allow it to occasionally feel the temperature and moisture of the air. Always keeping safety in mind (mainly hypothermia and sunburn), allow the skin and senses to feel the power of storms, sun and wind. After a while it may be possible to become aware of small humidity changes that were before unnoticed. When encapsulated excessively by layers of protection, nature can almost be reduced to a sensory experience similar to that of something watched on television.
Chapter 5
Seeing the Little Things
We mistakenly admire the person that has toured the greater wonders of the world, and ignore the people who seek out the little pockets of nature. And yet those who know how to look close possess a greater understanding of the oneness of nature.
Tom Brown Jr., 1987
Grandfather, Great Spirit, grant that I may feel the rapture in your little things that I do when I gaze upon your grand vistas.
Stalking Wolf, 1959
Being Still
The best way to observe nature and to see more, is to sit down. When sitting still and not creating a disturbance, the area may quickly return to the natural functioning. Observation is at its finest when one is still, both physically and mentally.
Exercise: Passive observation
1. Find a comfortable place to sit down. Choose an area that offers a good view, but at the same time offers good cover.
2. Now, relax and try to blend in with the landscape.
3. Allow time to observe surroundings and begin to notice little things that would not be noticed ordinarily. After a while, it will begin to become easier to notice nature’s little things, even while walking.
Tip: Try this in a variety of areas and from diverse perspectives too. For example, try doing this in water, under leaf litter, in a tree, or at night or during storms, et cetera. Remember to keep common sense and safety in mind.
Tip: Do not allow impatience a chance to spoil the experience.
To heighten the chance of seeing wildlife, whether out on a walk or sitting somewhere, try the following exercise.
Exercise: Wildlife calling
1. To attract curious birds try making “psssh, psssh, pssh” sounds and watch what comes by.
2. Predators, such as hawks or a fox can be attracted by making wounded animal noises by sucking on the back of hand or between two fingers. The sound should mimic the squeal of an injured mouse.
Tip: Wear earth colours to camouflage oneself and mask scent with a natural smell, such as fire smoke or other. Animals can sense a bothered mind, so be relaxed and possess a still mind and become part of the natural environment, become a tree or a rock.
A study of the soil, pebbles, plants and minute tracks can occupy hours of time. Another way to enhance ones knowledge and sense of awe is to study the micro flora and fauna under foot. Nothing in Nature acts independently of the whole, be aware of this during the next exercise and remember to be aware of everything in one’s surroundings, not just the particular point of interest.
Exercise: Micro study
1. Mark out a small area on the ground. The size of a sheet of paper.
2. Now, study the minutest details of this little landscape. A magnifying glass will aid in seeing more detail.
Tip: Allow preconceptions to fall away and see this new world as an ant would. The landscape will transform as the grass and moss will now look like giant trees and spiders and beetles will appear the size of grizzlies.
Chapter 6
Connections
If we relax our minds, open our hearts and enter into quiet dialogue with the landscape.....our understanding will deepen.....Insight and clarity come naturally.....being with ourselves and by being with nature, leads to the experience of gratitude and of joy and of peace.
Adams, 1996, p.130
The exercises in this chapter require a proficiency at achieving a still mind, to then be able to sense lesser stimuli. To experience deeper meanings or a oneness, as those written of in Chapter Two, attention to internal feelings and stimuli is required. Furthermore, attention needs to be given to the variables written of in Chapter Three, which help facilitate these feelings to be noticed.
The following exercises tend to be of purpose when one is compelled to use them, not so much as when one wants too, there is a difference. As one gets closer to a oneness experience, self-interest gives away to the greater forces of nature, and one then must, as John Muir mentions either give into it and allow nature to flow through the self, or, one simply misses out on the experience.
Exercise: Compelling place
1. During a walk or paddle, visit those spots that feel compelling. The area need not have any out of the ordinary features.
2. Once in the compelling area, passively observe surroundings on the ground, in the air and all points in between (including feelings inside). Be open and aware to the reality within and without of self.
3. Now, allow the mind to become still, not pre-occupied, to perceive the message behind this compelling place.
4. Allow the area or, perhaps more accurately, oneself the time needed to find the reason one felt coerced to be there.
Tip: Theses compelling feeling usually occurs when body and mind are sufficiently relaxed and often occur at an unplanned time, so it is important to take the time to get sidetracked as compelled too.
Tip: Often there is a reason why one has been coerced to the area. Perhaps the sub-conscious mind is trying to point out something which otherwise would have been missed (like lunch break). It also may be anything from an interesting track or a chance to allow for a deer to come into view resulting from a pause during ones travel. There is always a lofty reward.
This next exercise is less passive and more active to perceiving stimuli and can be adapted to almost any imaginable application.
Exercise: Visualization and active meditation
1. Relax the body and still the mind with whatever method comfortable.
2. Now visualize and/or feel a question, circumstance, place, person or time, et cetera.
3. Allow the mind to be still, passively acknowledge any feeling or vision that arises.
Tip: Take all the time needed prior to this exercise to fully relax in both body and mind. Do not place great expectations or try to force this to happen, just do everything passively and very patiently. Frustration only makes the mind become uneasy and bothered thereby making it impossible to enjoy the experience.
This next exercise is simply a variation of the last, but offers a good example of a type of active meditation.
Exercise: Plant study
This exercise is not necessarily for the study of plants. Instead a rock, track, water or almost any naturally occurring entity can be used.
1. Sit down beside the object of your choice. Ultimately one that you feel compelled towards at the time.
2. Keeping your logical mind quiet as always, begin to look, feel, and explore the object with your senses. CAUTION: AVOID POISONOUS PLANTS.
3. Take your time, plan to spend at least 20 minutes, if not more. Explore the object with closed eyes and try to visualize it.
Tip: Spending sufficient time at step 3 will help the body and mind to relax and become fully present.
4. Allow your mind to become still.
5. Ask the rock or the entity a question. One way to ask the question is to visualize or feel your question and then keep your mind quiet and wait for feelings or
images felt anywhere within body. Passively acknowledge any thoughts or images that arise and let them go as easily as they came, an analysis of the experience can follow after. Do not become discouraged by letting your logical mind ruin the experience, explore new possibilities with an open, non-judgmental attitude.
Tip: Always try this exercise when relaxed, preferably after a meditation or mind quieting exercise. The art of listening is the key.
At the very least, this previous exercise will allow one to better understand the entity (plant or track, et cetera.) than if one had simply learned its scientific name or origin and then moved on.
Journal Entries
“The creative journey is perilous because it encounters the unknown and uncontrolled forces of nature residing deep within us. It is for this reason that the creations of art, literature, and music are renewing and redemptive” (Oates, 1996, p.193).
Journal entries can help an individual find his/her creative self (Cameron, 1992). A journal can be used to record daily events, which can later be referred to for various reasons. The reason journal entries are included here is because of the potential they hold for growth experiences and philosophical thought. Writing a journal can help one realize some of life’s lessons of the, past day, week, year or even present and future. Keeping a journal can help to organize ideas and feelings which, perhaps, could not otherwise be understood or realized. A journal provides a way to self-process the day’s events (Smith, 1993). Reflection is the experience remembered, and is not the reflection the most significant and edifying aspect? Again, an important aspect to journal writing, like almost any activity, is to remain in the present. Once past writing the date and some of the day’s events, allow the ink to flow. Even a short meditation or quietening of the mind should be considered before writing. Write about the past, present, future, poetry, fiction, or theories about anything. The logical mind tends to be silenced from writing, and one can begin to explore feelings and situations or allow one’s imagination or inspiration to take over.
Example of journal entry
DATE: 97-Dec-12
WEATHER: -12C, overcast, windy.
OBJECTIVE: Covered 6 km’s today on skis. Made it to Pikes Peak, passed three beaver ponds along the way. Blue wax seemed to work much better today than yesterday, probably due to the warmer conditions. Saw a lot of weasel tracks. Type of weasel unknown, the track size was 3"x2 5/8", check in book later ****. Include this type of data for later reference
SUBJECTIVE: I wonder how close to me the animal being tracked today actually was. Judging by the way the tracks weaved around the pond and then suddenly, quickly, headed for the thicker bushes, I would not doubt if I spooked it upon my arrival. The next time I approach a pond I am going to be quiet. I wonder if it is possible to get a flash of what the animal was thinking when tracking it? Surely if I understood more about its lifestyle and track patterns I could......................et cetera.
End of entry.
Tip: Try to write the journal daily, but more importantly, whenever compelled too.
Tip: Keep journal handy to jot down any tidbit of inspiration or event as it happens. Doing it at leisure is an important consideration.
Ideally, the forementioned exercises and literature of Sections One and Two will help facilitate the development of a positive connection between self and nature by becoming more personally aware of the intricate processes. This broadened respect may then influence future decisions towards a greater good. The result, ultimately being a satisfying, sustainable lifestyle and an outlook on life similar to biocentric idealogies (see appendix: Bringing the aliens home: a biocentric viewpoint. p.77).
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