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Outside Quotes

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Outside Quotes

“Joy is not the satisfied contemplation of an accomplished result, the emotion of victory, the satisfaction of having succeeded. It is the sign of an energy that is deftly deployed, it is a free affirmation: everything comes easy. Joy is an activity: executing with ease something difficult that has taken time to master, asserting the faculties of the mind and the body. Joys of thought when it finds and discovers, joys of the body when it achieves without effort. That is why joy, unlike pleasure, increases with repetition, and is enriched. When you are walking, joy is a basso continuo. Locally, of course, you may run into effort and difficulty. You will also find immediate moments of contentment: a proud gaze backwards to contemplate the long steep plunge of the slope behind you. Those satisfactions, though, too often present an opportunity to reintroduce quantities, scores, figures (which track? how long? what altitude?). And walking becomes a competition. That is why expeditions in high mountain country (conquering peaks, each one a challenge) are always slightly impure: because they give rise to narcissistic gratification. What dominates in walking, away from ostentation and showing off, is the simple joy of feeling your body in the most primitively natural activity.”

“In the history of walking, many experts considering him (Wordsworth) the authentic originator of the long expedition. He was the first – at a time (the late eighteenth century) when walking was the lot of the poor, vagabonds and highwaymen, not to mention travelling showmen and pedlars – to conceive of the walk as a poetic act, a communion with Nature, fulfilment of the body, contemplation of the landscape. Christopher Morley wrote of him that he was ‘one of the first to use his legs in the service of philosophy’.”

“Perhaps the itinerant monks called ‘Gyrovagues’ were especially responsible for promoting this view of our condition as eternal strangers. They journeyed ceaselessly from monastery to monastery, without fixed abode, and they haven’t quite disappeared, even today: it seems there are still a handful tramping Mount Athos. They walk for their entire lives on narrow mountain paths, back and forth on a long repeated round, sleeping at nightfall wherever their feet have taken them; they spend their lives murmuring prayers on foot, walk all day without destination or goal, this way or that, taking branching paths at random, turning, returning, without going anywhere, illustrating through endless wandering their condition as permanent strangers in this profane world.”

“Days of slow walking are very long: they make you live longer, because you have allowed every hour, every minute, every second to breathe, to deepen, instead of filling them up by straining the joints…”

“Walking: it hits you at first like an immense breathing in the ears. You feel the silence as if it were a great fresh wind blowing away clouds. There’s the silence of woodland. Clumps and groves of trees form shifting, uncertain walls around us. We walk along existing paths, narrow winding strips of beaten earth. We quickly lose our sense of direction. That silence is tremulous, uneasy. Then there’s the silence of tough summer afternoon walks across the flank of a mountain, stony paths, exposed to an uncompromising sun.”

“This time, there’s no question of freeing yourself from artifice to taste simple joys. Instead there is the promise of meeting a freedom head-on as an outer limit of the self and of the human, an internal overflowing of a rebellious Nature that goes beyond you. Walking can provoke these excesses: surfeits of fatigue that make the mind wander, abundances of beauty that turn the soul over, excesses of drunkenness on the peaks, the high passes (where the body explodes). Walking ends by awakening this rebellious, archaic part of us: our appetites become rough and uncompromising, our impulses inspired. Because walking puts us on the vertical axis of life: swept along by the torrent that rushes just beneath us. What I mean is that by walking you are not going to meet yourself. By walking, you escape from the very idea of identity, the temptation to be someone, to have a name and a history. Being someone is all very well for smart parties where everyone is telling their story, it’s all very well for psychologists’ consulting rooms. But isn’t being someone also a social obligation which trails in its wake – for one has to be faithful to the self-portrait – a stupid and burdensome fiction? The freedom in walking lies in not being anyone; for the walking body has no history, it is just an eddy in the stream of immemorial life.”

“You lift your head, you’re on your way, but really just to be walking, to be out of doors. That’s it, that’s all, and you’re there. Outdoors is our element: the exact sensation of living there.”

“And as we know from the pilgrimage diaries of Swami Ramdas, it is when we renounce everything that everything is given to us, in abundance. Everything: meaning the intensity of presence itself.”

“An author who composes while walking, on the other hand, is free from such bonds; his thought is not the slave of other volumes, not swollen with verifications, nor weighted with the thought of others. It contains no explanation owed to anyone: just thought, judgement, decision. It is thought born of a movement, an impulse. In it we can feel the body’s elasticity, the rhythm of a dance. It retains and expresses the energy, the springiness of the body. Here is thought about the thing itself, without the scrambling, the fogginess, the barriers, the customs clearances of culture and tradition. The result will not be long and meticulous exegesis, but thoughts that are light and profound. That is really the challenge: the lighter a thought, the more it rises, and becomes profound by rising – vertiginously – above the thick marshes of conviction, opinion, established thought. While books conceived in the library are on the contrary superficial and heavy. They remain on the level of recopying.”

“When one has walked a long way to reach the turning in the path that discloses an anticipated view, and that view appears, there is always a vibration of the landscape. It is repeated in the walker’s body. The harmony of the two presences, like two strings in tune, each feeding off the vibration of the other, is like an endless relaunch. Eternal Recurrence is the unfolding in a continuous circle of the repetition of those two affirmations, the circular transformation of the vibration of the presences. The walker’s immobility facing that of the landscape … it is the very intensity of that co-presence that gives birth to an indefinite circularity of exchanges: I have always been here, tomorrow, contemplating this landscape.”

“When walking in this mode we discover the immense vigour of starry night skies, elemental energies, and our appetites follow: they are enormous, and our bodies are satisfied. When you have slammed the world’s door, there is nothing left to hold you: pavements no longer guide your steps (the path, a hundred thousand times repeated, of the return to the fold). Crossroads shimmer like hesitant stars, you rediscover the tremulous fear of choosing, a vertiginous freedom.”

“She lay outside in the courtyard, staring up at the raindrops… feeling them hit her body… trying to guess where one would land next. The nuns called again, threatening that pneumonia might make an insufferably headstrong child a lot less curious about nature.”

“There is no thinking the form of thought from outside of thought. This yields a very different understanding of why there is no position from which we can do something which can qualify as 'apprehending a logically alien thought ' - where this is supposed to qualify as doing something that is at the same time a case of apprehending that which we do in thinking and a case of apprehending a form of activity that is comprehensible to us, as such, only from outside (only from a position that cannot be available to us in and through engaging in that form of activity).”

“Nobody looks like what they really are on the inside. You don’t. I don’t. People are much more complicated than that. It’s true of everybody.' I said, 'Are you a monster? Like Ursula Monkton?' Lettie threw a pebble into the pond. 'I don't think so,' she said. 'Monsters come in all shapes and sizes, Some of them are things people are scared of. Some of them are things that look like things people used to be scared of a long time ago. Sometimes monsters are things people should be scared of, but they aren't.' I said, 'People should be scared of Ursula Monkton.' 'P'raps. What do you think Ursula Monkton is scared of?' 'Dunno. Why do you think she's scared of anything? She's a grown-up, isn't she? Grown-ups and monsters aren't scared of things.' Oh, monsters are scared," said Lettie. "That's why they're monsters. And as for grown-ups...' She stopped talking, rubbed her freckled nose with a finger. Then, 'I'm going to tell you something important. Grown-ups don't look like grown-ups on the inside either. Outside, they're big and thoughtless and they always know what they're doing. Inside, they look just like they always have. Like they did when they were your age. Truth is, there aren't any grown-ups. Not one, in the whole wide world.”

“Nyoka ni mnyama mdogo lakini anayeogopwa hata na majambazi wakubwa. Adui wa dirishani alipogeuka kumwangalia Murphy, alimwangalia pia mwenzake na kucheka bila Murphy kujua kilichofanya wafurahi. Ghafla, kuna kitu kilitokea! Nyoka mkubwa aina ya swila aliruka toka dirishani na kuanguka katika mabega ya yule adui. Adui aliruka kwa woga na kuanguka chini … halafu yakatokea maajabu! Bunduki ilifyatuka kutoka nje, ikaripuka kwa sauti ya juu, walinzi wote wa Murphy wakaruka na kuanguka chini shaghalabaghala, na kufa papo kwa papo!”

“Chris, soap people are like us-they seldom go outdoors. And when they do, we only hear about it, never see it. They loll about in living rooms, bedrooms, sit in the kitchens and sip coffee or stand up and drink martinis-but never, never go outside before our eyes. And whenever something good happens, whenever they think they're finally going to be happy, some catastrophe comes along to dash their hopes.”

“Standing there, I had the feeling of putting on armour, taking up secret weapons, becoming like a dreamer, invulnerable for the moment—safe in my dream. Now I could face the world, having no part in life; the presence of waiting phantoms could be forgotten. I was outside everything, surrendered unconditionally to my dream, giving no thought to my next move, prepared to obey whatever impulse next reaches me from the unseen.”

“Getting outside in winter is essential. The belief that we can't enjoy ourselves outdoors is largely responsible for the idea that winter is limiting; this perspective makes the world feel out of reach. But this view is erroneous and self-fulfilling. If we remain cooped up, we will feel winter's limitations, and our mood will drop, no matter how hygge we make it inside.”

“The Democratic Party would like to be re-elected so that they can continue to uphold almost no Occupational Safety & Health Administration (OSHA) whistle-blower complaints, enforce hardly any police internal affairs allegations, and corrupt corporations with lobbyists can continue operating outside of the law.”

“Murphy hakupenda kupoteza muda. Alinyanyuka na kumimina risasi, Mungu akamsaidia akadondosha wawili huku wengine wakipotea kwa kuruka vibaya na kukwepa. Kwa kasi Murphy alikimbia huku ameinama mpaka katika milango mikubwa ya nje, ambayo sasa ilikuwa wazi. Hapo akasita. Chochote kingeweza kumpata kwa nje kama hangekuwa mwangalifu. Bunduki yake ilishakwisha risasi. Aliitupa na kuchungulia nje akaona adui mmoja akikatisha kwenda nyuma ambako ndiko mashambulizi yalikokuwa yakisikika sasa. Murphy hakumtaka huyo. Aligeukia ndani kuona kama kulikuwa na bunduki aichukue lakini hata kisu hakikuwepo. Akiwa bado anashangaa, ghafla alitokea adui – kwa ndani – na kurusha risasi, bahati nzuri akamkosa Murphy. Murphy, kama mbayuwayu, aliruka na kusafiri hewani hapohapo akadondoka nyuma ya tangi la gesi karibu na milango ya nje. Alipoona vile, adui alidhani Murphy alidondoka mbali. Alibung’aa asijue la kufanya. Wasiwasi ulipomzidi alishindwa kuvumilia. Alishika bunduki kwa nguvu na kupiga kelele, "Yuko hukuuu!" Halafu akajificha ili Murphy asimwone. Lakini Murphy alikuwa akimwona.”

“You are like a seed; your greater beauty lies not on the outside, but within.”