Walking with Ghosts
28 May, 1968

Henry David Thoreau wrote the first modern treatise on the philosophy of walking— On Walking —arguing that one of wandering’s primary values is the possibility of genuine solitude, something he prized perhaps more than most. Walking is seen as a way to be alone, but it might actually teach us about the impossibility of solitude, or at least make us attentive to its complexity. In the “Solitude” chapter of Walden he notes, “However intense my experience, I am conscious of the presence and criticism of a part of me, which, as it were, is not a part of me, but spectator, sharing no experience, but taking note of it, and that is no more I than it is you.”

Walking—real walking—means walking with ghosts. It is easy to celebrate the idea that after breaking out of quotidian space and industrial time you will somehow be one with the trail, but, as Thoreau makes clear, that singularity is multiple. Nietzsche, another great walking philosopher, has Zarathustra exclaim in frustration, “There is always one too many about me…Always once one–that maketh in the long run two.” The Nietzschean “two” is not a mind magically hovering over a lump of flesh, but instead is a plenitude generated by the walk—the path, the wander, and the wanderer. (Another lesson of Zarathustra and the trail is the poverty of the mind/body dualism.)

Nietzsche’s “two” is a prompt to follow out the vectors of the multiple, the play of the ghosts. Still suffering from a torn muscle in my knee, my walk today was short—not one that offered sufficient distance or time for genuine thinking—but it was haunted. On this day 49 years ago my mother died. I was only eleven at the time and recovering clear memories of her remains difficult. Still, she haunts my life, nudging me at surprising moments, occupying my thoughts even when I’m not thinking—which is perhaps the definition of haunting.

Without doubt wandering brings cues that call to presence something or someone long absent. As William Carlos Williams, in the middle of a section of a poem where he is taking a long walk, says:

Memory is a kind
of accomplishment
a sort of renewal
even
an initiation, since the spaces it opens are new places
inhabited by hordes
heretofore unrealized

I remember with great clarity standing beside my mother pushing a roller dipped in a muted orange masonry paint up the concrete walls of a bathroom in the basement of the Woodstock Presbyterian Church. I hear her on Wednesday night in that same building rehearsing with Ruth Rhodes, the organist, and Marian French, the other soloist, for Sunday’s service. But I also remember with more clarity than I want Leo Snarr, my father’s best friend, collecting me from the Woodstock Elementary School’s lunchroom just after I had bought an ice-cream bar (probably a Fudgesicle or a Refresho—6 ¢). I sat in the back of his car, he in the passenger seat, his wife Mary Sue drove. He turned, put his hand on my knee and told me my mother had died (she was only 42, an age I have long since passed). At that moment I was double—in shock, I held my ice-cream loosely until Leo took it, but I was also thinking about how should I respond. I lived what Thoreau describes—“part of me, which, as it were, is not a part of me, but spectator.”

I often recur to that moment. Obviously an intense experience, but also one of real insight into the multiplicity of being. Walking is an act of presencing. To be crossing a loose scree field above cliffs demands an intensity of presence often not experienced in daily life. Learning of the death of a parent is another form of intensity, but even there, Being is not concentrated into a single luminous point, but rather continues moving as part of “hordes heretofore unrealized.” We always walk with ghosts.

T. Hugh Crawford