Bringing “Askeisis” to the Catskills 9

(Note:  a revised version of this post has been published in the blog Stocism Today)

Saturday evening after dinner I drove out to the Catskills to make another attempt on the “Nine,” a 19-mile circuit that crosses nine mountain peaks,  with the special distinction that five of the peaks are accessed off trail, that is by bushwhacking through the forest.  I’d run the Nine twice before during the day and once at night and also bagged eight of the nine during the winter.  But this time I’d be going without shoes, part of a quixotic quest to climb all 35 of the Catskills’ highest peaks barefoot.

Madness perhaps, but not without method.  Ancient Greek philosophers advocated the practice of “askeisis,” which means “rigorous training.”  Especially favored were practices that entailed endurance, resistance to the elements, or going without food and water.  Askeisis is the root of the modern word “asceticism,” and while the Greek concept was not associated with a lifestyle of self-denial, it was thought that rigorous training would lead to both athletic and spiritual development.  The ultimate goal was to achieve the states of “ataraxia” (tranquility, serenity, freedom from worry) and “apatheia” (equanimity, composure, freedom from unruly passions).

As a runner, I’m often looking for a chance to add some askeisis into my adventures, recognizing that my spiritual development needs all the help it can get.  On this trip I’d carry no food or water, and with the weather forecast calling for a low of 36 F, sleeping outside in the cold sounded like another fun option (John Muir used to go for days in the Sierras during chilly fall weather, without bringing blanket or coat).  After further thought, I grabbed a light sleeping bag and tossed it in the pack.

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Bringing “Askeisis” to the Catskills 9

Warming up to John Muir

In a previous blog post, I expressed skepticism about John Muir’s message.  Both nature and humanity are expressions of God’s love, he had written, but it was pretty clear he didn’t care for humanity’s towns, cities, factories, and social conventions.  In some of his most famous quotations, he described nature as a place of “refuge” from the worries of everyday life, with the “healing power” to cure the wounds of society.  The wilderness was a source of beauty that “cleans and soothes and warms” and a place for “repose,” “pure rest,” and “sleep.”  As a runner, I had trouble relating to these metaphors and found the message a little preachy.

But then I read a comment by John Burroughs, America’s most popular nature-writer during the late 19th and early 20th centuries.  Burroughs lived in New York’s Catskill Mountains, on the other side of the country from Muir’s beloved Yosemite, but the two men had met during a trip to Alaska, and while their personalities were quite different, they shared many values, respected each other’s work, and became friends.

A unique character — greater talker than as a writer — he loved personal combat and shone in it.  He hated writing and composed with difficulty, though his books have charm of style; but his talk came easily and showed him at his best.

— John Burroughs journal entry 1915

Based on this assessment, I needed to give Muir another chance.  So I picked up a book called The Wild Muir:  Twenty Two of John Muir’s Greatest Adventures, which contained first-person accounts of some his most interesting exploits.  And now that I was hearing him talk (so to speak) instead of preach, I got a much better sense of the man….

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Warming up to John Muir

Burroughs on Barefoot

If you don’t know the man, John Burroughs was America’s most popular nature writer in the late 19th and early 20th century.  The other day I was flipping through one of his early essays and came across this commentary:

Occasionally on the sidewalk, amid the dapper, swiftly moving, high-heeled boots and gaiters, I catch a glimpse of the naked human foot. Nimbly it scuffs along, the toes spread, the sides flatten, the heel protrudes; it grasps the curbing, or bends to the form of the uneven surfaces,—a thing sensuous and alive, that seems to take cognizance of whatever it touches or passes. How primitive and uncivil it looks in such company,—a real barbarian in the parlor! We are so unused to the human anatomy, to simple, unadorned nature, that it looks a little repulsive; but it is beautiful for all that.

— John Burroughs, Winter Sunshine

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Burroughs on Barefoot

The Problem with Seeking “Flow”

The Problem with Seeking “Flow”

By KENNETH A. POSNER

Review of The Rise of Superman: Decoding the Science of Ultimate Human Performance, by Steven Kotler

Published in the New Rambler

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Click here for another blog post on “Flow” and a post on the Bhagavad-Gita referenced in the “The Problem with Seeking Flow”

The Problem with Seeking “Flow”

Accepting the Universe

john burroughs

In his prime, John Burroughs (1837-1921) was one of the most popular writers in America, with a huge following of readers and relationships with the likes of Theodore Roosevelt, Henry Ford, Thomas Edison, and railroad tycoon E. F. Harriman.  His passion was the birds, forests, rivers, and mountains of his native Catskills, and his writings reveal a scientist’s powers of observation and a nature-lover’s emotional connection to the land.  In 1919, at age 82 he appeared in a short film, shown leading a trio of young children around his Catskill farm.  He points out butterfly, chipmunk, grasshopper, and then the following words appear on the screen:

I am an old man now and have come to the summit of my years.  But in my heart is the joy of youth for I have learned that the essentials of life are near at hand and happiness is his who but opens his eyes to the beauty which lies before him.

Today, these words are remembered by a dedicated group of Burroughs enthusiasts.  But despite his enormous popularity, his hasn’t become a household name like other American naturalists such as Henry David Thoreau or John Muir.  I wondered, why?

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Accepting the Universe

Seeking “Flow”

A recent post on New York Magazine’s website gushed about ultra-marathoners who run in a state of “flow,” a term coined by psychologist Mihaly Csikszentmihalyi to describe the experience of people who are focused, productive, and happy.  According to the author, even casual runners recognize flow as “getting in the zone, cranking out your best stuff, and just being awesomely lost in a creative process.”  Endorphin-induced feelings of accomplishment, focus, and strength produce in the runner a “near-spiritual feeling of Zen and nirvana,” the author asserts.  The premise seems simple:  run, experience flow, and you’ll become happier and more productive.

But if you read Csikszentmihalyi’s work, you’ll find it’s not that easy.

Genuinely happy individuals are few and far between.

— Mihaly Csikszentmihalyi, Flow:  The Psychology of Optimal Experience

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Mihaly Csikszentmihalyi.  Source:  Association for Psychological Science

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Seeking “Flow”

The Cry of the Anarcho-Primitivists

In short, all good things are wild and free.

— Henry David Thoreau, Excursions

As someone who enjoys running in the mountains, I find myself drawn to Henry David Thoreau’s vision of nature and wildness.   But when you follow in Thoreau’s path, you discover that his admirers include not only outdoors enthusiasts, but also people with more extreme views.  Consider the philosopher and writer John Zerzan, a self-proclaimed anarchist and primitivist, who criticizes industrial mass society as inherently oppressive and warns us that technology is leading humanity into an increasingly alienated existence, at the same time that it threatens to destroy the natural environment.  To be sure, the anarcho-primitivist movement counts few members, but does that mean it’s safe to ignore Zerzan and his warning?

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Portrait of John Zerzan by Bata Nesah, Belgrade, 2013

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The Cry of the Anarcho-Primitivists

A Fresh Look at the Bhagavad Gita

What use would a 21st century runner find in a 2,000-year old Hindu text?

In search of inspiration, I was recently reading the 19th century American Transcendentalists Ralph Waldo Emerson and Henry David Thoreau, interested in their ideas about nature and self-reliance.  To my surprise, I discovered they were both fans of the Bhagavad Gita, a Hindu scripture which I had read in college but largely forgotten.

After reading the Bhagavad Gita once again, I found its ideas intriguing, consistent with some of my ideas about training, and quite powerful:  learn to still your mind, it advises, and you will discover that misery is unnecessary and action is effortless.

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A Fresh Look at the Bhagavad Gita

What does “training” mean to you?

For contemporary runners, “training” has a narrow meaning.  Query a runner, and you’ll hear about weekly mileage, long runs, track work.  The media is full of training tips, like exercises to strengthen your hips or advice on how to swing your arms.  Researchers study how training effects aerobic capacity and running economy.  It’s all about speed and distance.

Could there be more to training than this?

That’s what I was wondering when one day I started reading about the Yurok Indians, for whom training (“hohkep”) involves not only running, but also battling the elements, overcoming fear, sweating, fasting, thirsting, going without sleep, and ultimately venturing into the wilderness in search of spiritual powers.  For the Yuroks, training is meant not only to strengthen the body, but also to clarify thinking and focus the will.  It’s a path to self-discipline, self-reliance, and the realization of life’s purpose.  Now I wanted to know, what could we learn from them?

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What does “training” mean to you?