Quotes About Walking
1. My grandmother started walking five miles a day when she was sixty. She’s ninety-seven now, and we don’t know where the heck she is.
2. All truly great thoughts are conceived while walking.
3. I only went out for a walk and finally concluded to stay out till sundown, for going out, I found, was really going in.
4. Everywhere is walking distance if you have the time.
5. Her pleasure in the walk must arise from the exercise and the day, from the view of the last smiles of the year upon the tawny leaves and withered hedges, and from repeating to herself some few of the thousand poetical descriptions extant of autumn–that season of peculiar and inexhaustible influence on the mind of taste and tenderness–that season which has drawn from every poet worthy of being read some attempt at description, or some lines of feeling.
6. Home is everything you can walk to.
7. I like long walks, especialy when they are taken by people who annoy me.
8. When I’m in turmoil, when I can’t think, when I’m exhausted and afraid and feeling very, very alone, I go for walks. It’s just one of those things I do. I walk and I walk and sooner or later something comes to me, something to make me feel less like jumping off a building.
9. But the beauty is in the walking — we are betrayed by destinations.
10. For [Jane Austen and the readers of Pride and Prejudice], as for Mr. Darcy, [Elizabeth Bennett’s] solitary walks express the independence that literally takes the heroine out of the social sphere of the houses and their inhabitants, into a larger, lonelier world where she is free to think: walking articulates both physical and mental freedom.
11. What if it’s the there
and not the here
that I long for?
The wander
and not the wait,
the magic
in the lost feet
stumbling down
the faraway street
and the way the moon
never hangs
quite the same.
12. There comes . . . a longing never to travel again except on foot.
13. Now shall I walk or shall I ride?
‘Ride,’ Pleasure said;
‘Walk,’ Joy replied.
14. None of your knowledge, your reading, your connections will be of any use here: two legs suffice, and big eyes to see with. Walk alone, across mountains or through forests. You are nobody to the hills or the thick boughs heavy with greenery. You are no longer a role, or a status, not even an individual, but a body, a body that feels sharp stones on the paths, the caress of long grass and the freshness of the wind. When you walk, the world has neither present nor future: nothing but the cycle of mornings and evenings. Always the same thing to do all day: walk. But the walker who marvels while walking (the blue of the rocks in a July evening light, the silvery green of olive leaves at noon, the violet morning hills) has no past, no plans, no experience. He has within him the eternal child. While walking I am but a simple gaze
15. Italian cities have long been held up as ideals, not least by New Yorkers and Londoners enthralled by the ways their architecture gives beauty and meaning to everyday acts.
16.When you think this pain is all you deserve, you are right. You are the only one that can decide how long you will walk in hell.
17. I love to walk. Walking is a spiritual journey and a reflection of living. Each of us must determine which path to take and how far to walk; we must find our own way, what is right for one may not be for another. There is no single right way to deal with late stage cancer, to live life or approach death, or to walk an old mission trail.
18. Today is one of those excellent January partly cloudies in which light chooses an unexpected part of the landscape to trick out in gilt, and then the shadow sweeps it away. You know you’re alive. You take huge steps, trying to feel the planet’s roundness arc between your feet.
19 .Home is everything you can walk to.
20. The stones were sharp,
The wind came at my back;
Walking along the highway,
Mincing like a cat.
21 .Walking is the only form of transportation in which a man proceeds erect – like a man – on his own legs, under his own power. There is immense satisfaction in that.
22. I have the European urge to use my feet when a drive can be dispensed with
23. A significant fraction of thru-hikers reach Katahdin, then turn around and start back to Georgia. They just can’t stop walking, which kind of makes you wonder.
24. Walkers are ‘practitioners of the city,’ for the city is made to be walked. A city is a language, a repository of possibilities, and walking is the act of speaking that language, of selecting from those possibilities. Just as language limits what can be said, architecture limits where one can walk, but the walker invents other ways to go.
25. Walking . . . is how the body measures itself against the earth.
26. A lone walker is both present and detached, more than an audience but less than a participant. Walking assuages or legitimizes this alienation.
27. A labyrinth is a symbolic journey . . . but it is a map we can really walk on, blurring the difference between map and world..
28. Walking is a virtue, tourism is a deadly sin.
29. To walk is to lack a place. It is the indefinite process of being absent and in search of a proper. The moving about that the city mutliplies and concentrates makes the city itself an immense social experience of lacking a place — an experience that is, to be sure, broken up into countless tiny deportations (displacements and walks), compensated for by the relationships and intersections of these exoduses that intertwine and create an urban fabric, and placed under the sign of what ought to be, ultimately, the place but is only a name, the City…a universe of rented spaces haunted by a nowhere or by dreamed-of places.
30. I am alarmed when it happens that I have walked a mile into the woods bodily, without getting there in spirit.
31. As I went walking I saw a sign there
And on the sign it said “No Trespassing.”
But on the other side it didn’t say nothing,
That side was made for you and me.
This land is your land, this land is my land
From California to the New York island
From the Redwood forest to the Gulf Stream waters
This land was made for you and me.
32. If I could not walk far and fast, I think I should just explode and perish.
33. Many people nowadays live in a series of interiors…disconnected from each other. On foot everything stays connected, for while walking one occupies the spaces between those interiors in the same way one occupies those interiors. One lives in the whole world rather than in interiors built up against it.
34. Perhaps walking is best imagined as an ‘indicator species,’ to use an ecologist’s term. An indicator species signifies the health of an ecosystem, and its endangerment or diminishment can be an early warning sign of systemic trouble. Walking is an indicator species for various kinds of freedom and pleasures: free time, free and alluring space, and unhindered bodies.
35. To practice space is thus to repeat the joyful and silent experience of childhood; it is, in a place, to be other and to move toward the other…Kandinsky dreamed of: ‘a great city built according to all the rules of architecture and then suddenly shaken by a force that defies all calculation.
36. [In mountaineering, if] we look for private experience rather than public history, even getting to the top becomes an optional narrative rather than the main point, and those who only wander in high places become part of the story.
37. The famous Zen parable about the master for whom, before his studies, mountains were only mountains, but during his studies mountains were no longer mountains, and afterward mountains were again mountains could be interpreted as an allegory about [the perpetual paradox that when one is closest to a destination one is also the farthest).
38. The new architecture and urban design of segregation could be called Calvinist: they reflect a desire to live in a world of predestination rather than chance, to strip the world of its wide-open possibilities and replace them with freedom of choice in the marketplace.
39. The average human being is actually quite bad at predicting what he or she should do in order to be happier, and this inability to predict keeps people from, well, being happier. In fact, psychologist Daniel Gilbert has made a career out of demonstrating that human beings are downright awful at predicting their own likes and dislikes. For example, most research subjects strongly believe that another $30,000 a year in income would make them much happier. And they feel equally strongly that adding a 30-minute walk to their daily routine would be of trivial import. And yet Dr. Gilbert’s research suggests that the added income is far less likely to produce an increase in happiness than the addition of a regular walk.
40. The long poem of walking manipulates spatial organizations, no matter how panoptic they may be: it is neither foreign to them (it can take place only within them) nor in conformity with them (it does not receive its identity from them). It creates shadows and ambiguities within them. It inserts its multitudinous references and citations into them (social models, cultural mores, personal factors). Within them it is itself the effect of successive encounters and occasions that constantly alter it and make it the other’s blazon: in other words, it is like a peddler carrying something surprising, transverse or attractive compared with the usual choice. These diverse aspects provide the basis of a rhetoric. They can even be said to define it.
41. In a sense the car has become a prosthetic, and though prosthetics are usually for injured or missing limbs, the auto-prosthetic is for a conceptually impaired body or a body impaired by the creation of a world that is no longer human in scale.
42. …the subject of walking is, in some sense, about how we invest universal acts with particular meanings. Like eating or breathing, it can be invested with wildly different cultural meanings, from the erotic to the spiritual, from the revolutionary to the artistic.
43. I might walk vast expanses
of earth and always be beginning
and I love beginning
or could learn
to love it.
44. The most valuable lessons in life do not come when you are walking or running. They come when you fall down. You better take them and rise up!
45. You have to go head, even if no one goes with you.
46. First, if it is true that a spatial order organizes an ensemble of possibilities (e.g., by a place in which one can move) and interdictions (e.g., by a wall that prevents one from going further), than the walked actualizes some of these possibilities. In that way, he makes them exist as well as emerge. But he also moves them about and he invents others, since the crossing, drifting away, or improvisation of walking privilege, transform, or abandon spatial elements.
47. The same is true of stories and legends that haunt urban space like superfluous or additional inhabitants. They are the object of a witch-hunt, by the very logic of the techno-structure. But [the extermination of proper place names] (like the extermination of trees, forests, and hidden places in which such legends live) makes the city a ‘suspended symbolic order.’ The habitable city is thereby annulled. Thus, as a woman from Rouen put it, no, here ‘there isn’t any place special, except for my own home, that’s all…There isn’t anything.’ Nothing ‘special’: nothing that is marked, opened up by a memory or a story, signed by something or someone else. Only the cave of the home remains believable, still open for a certain time to legends, still full of shadows. Except for that, according to another city-dweller, there are only ‘places in which one can no longer believe in anything.
48. Of course women’s walking is often construed as performance rather than transport, with the implication that women walk not to see but to be seen, not for their own experience but for that of a male audience, which means that they are asking for whatever attention they receive.
49. The promenade is a special subset of walking.
50. At present, in this vicinity, the best part of the land is not private property; the landscape is not owned, and the walker enjoys comparative freedom. But possibly the day will come when it will be partitioned off into so-called pleasure-grounds, in which a few will take a narrow and exclusive pleasure only,—when fences shall be multiplied, and man-traps and other engines invented to confine men to the public road, and walking over the surface of God’s earth shall be construed to mean trespassing on some gentleman’s grounds. To enjoy a thing exclusively is commonly to exclude yourself from the true enjoyment of it. Let us improve our opportunities, then, before the evil days come.
51. They become liberated spaces that can be occupied. A rich indetermination gives them, by means of a semantic rarefaction, the function of articulating a second, poetic geography on top of the geography of the literal, forbidden or permitted meaning. They insinuate other routes into the functionalist and historical order of movement. Walking follows them: ‘I fill this great empty space with a beautiful name.
52. In Islam, and especially among the Sufi Orders, siyahat or ‘errance’ – the action or rhythm of walking – was used as a technique for dissolving the attachments of the world and allowing men to lose themselves in God. The aim of a dervish was to become a ‘dead man walking’: one whose body stays alive on the earth yet whose soul is already in Heaven. A Sufi manual, the Kashf-al-Mahjub, says that, toward the end of his tourney, the dervish becomes the Way not the wayfarer, i.e. a place over which something is passing, not a traveller following his own free will…it was quite similar to an Aboriginal concept, ‘Many men afterwards become country, in that place, Ancestors.’ By spending his whole life walking and singing his Ancestor’s Songline, a man eventually became the track, the Ancestor and the song. The Wayless Way, where the Sons of God lose themselves and, at the same time, find themselves.
53. Walking and talking are two very great pleasures, but it is a mistake to combine them. Our own noise blots out the sounds and silences of the outdoor world; and talking leads almost inevitably to smoking, and then farewell to nature as far as one of our senses is concerned. The only friend to walk with is one who so exactly shares your taste for each mood of the countryside that a glance, a halt, or at most a nudge, is enough to assure us that the pleasure is shared
54. I’m learning persistence and the closing of doors, the way the seasons come and go as I keep walking on these roads, back and forth, to find myself in new time zones, new arms with new phrases and new goals. And it hurts to become, hurts to find out about the poverty and gaps, the widow and the leavers. It hurts to accept that it hurts and it hurts to learn how easy it is for people to not need other people. Or how easy it is to need other people but that you can never build a home in someone’s arms because they will let go one day and you must build your own.
55. Cities have always offered anonymity, variety, and conjunction, qualities best basked in by walking: one does not have to go into the bakery or the fortune-teller’s, only to know that one might. A city always contains more than any inhabitant can know, and a great city always makes the unknown and the possible spurs to the imagination.
56. [Walking] is the perfect way of moving if you want to see into the life of things. It is the one way of freedom. If you go to a place on anything but your own feet you are taken there too fast, and miss a thousand delicate joys that were waiting for you by the wayside.
57. I would walk along the quais when I had finished work or when I was trying to think something out. It was easier to think if I was walking and doing something or seeing people doing something that they understood.
58. They walked through the rainy dark like gaunt ghosts, and Garraty didn’t like to look at them. They were the walking dead.
59. Every walker is a guard on patrol to protect the ineffable.
60. Suddenly I came out of my thoughts to notice everything around me again-the catkins on the willows, the lapping of the water, the leafy patterns of the shadows across the path. And then myself, walking with the alignment that only comes after miles, the loose diagonal rhythm of arms swinging in synchronization with legs in a body that felt long and stretched out, almost as sinuous as a snake…when you give yourself to places, they give you yourself back; the more one comes to know them, the more one seeds them with the invisible crop of memories and associations that will be waiting for when you come back, while new places offer up new thoughts, new possibilities. Exploring the world is one the best ways of exploring the mind, and walking travels both terrains.
