A Field Guide to Getting Lost: Rebecca Solnit on How We Find Ourselves
“The things we want are transformative, and we don’t know or only think we know what is on the other side of that transformation… Never to get lost is not to live.”
By Maria Popova
“On how one orients himself to the moment,” Henry Miller wrote in reflecting on the art of living, “depends the failure or fruitfulness of it.” Indeed, this act of orienting ourselves — to the moment, to the world, to our own selves — is perhaps the most elusive art of all, and our attempts to master it often leave us fumbling, frustrated, discombobulated. And yet therein lies our greatest capacity for growth and self-transcendence.
Rebecca Solnit, whose mind and writing are among the most consistently enchanting of our time, explores this tender tango with the unknown in her altogether sublime collection A Field Guide to Getting Lost (public library).
Solnit writes in the opening essay:
Leave the door open for the unknown, the door into the dark. That’s where the most important things come from, where you yourself came from, and where you will go. Three years ago I was giving a workshop in the Rockies. A student came in bearing a quote from what she said was the pre-Socratic philosopher Meno. It read, “How will you go about finding that thing the nature of which is totally unknown to you?” I copied it down, and it has stayed with me since. The student made big transparent photographs of swimmers underwater and hung them from the ceiling with the light shining through them, so that to walk among them was to have the shadows of swimmers travel across your body in a space that itself came to seem aquatic and mysterious. The question she carried struck me as the basic tactical question in life. The things we want are transformative, and we don’t know or only think we know what is on the other side of that transformation. Love, wisdom, grace, inspiration — how do you go about finding these things that are in some ways about extending the boundaries of the self into unknown territory, about becoming someone else?
The inquiry itself carries undertones of acknowledging the self illusion, or at the very least brushing up against the question of how we know who “we” are if we’re perpetually changing. But for Solnit, as for Rilke, that uncertainty is not an obstacle to living but a wellspring of life — of creative life, most of all. Bridging the essence of art with the notion that not-knowing is what drives science, she sees in the act of embracing the unknown a gateway to self-transcendence:
Certainly for artists of all stripes, the unknown, the idea or the form or the tale that has not yet arrived, is what must be found. It is the job of artists to open doors and invite in prophesies, the unknown, the unfamiliar; it’s where their work comes from, although its arrival signals the beginning of the long disciplined process of making it their own. Scientists too, as J. Robert Oppenheimer once remarked, “live always at the ‘edge of mystery’ — the boundary of the unknown.” But they transform the unknown into the known, haul it in like fishermen; artists get you out into that dark sea.
But unlike the dark sea, which obscures the depths of what is, of what could be seen in the present moment, the unknown spills into the unforeseen. Solnit turns to Edgar Allan Poe, who argued that “in matters of philosophical discovery … it is the unforeseen upon which we must calculate most largely,” and considers the deliberate juxtaposition of the rational, methodical act of calculation with the ineffable, intangible nature of the unforeseen:
How do you calculate upon the unforeseen? It seems to be an art of recognizing the role of the unforeseen, of keeping your balance amid surprises, of collaborating with chance, of recognizing that there are some essential mysteries in the world and thereby a limit to calculation, to plan, to control. To calculate on the unforeseen is perhaps exactly the paradoxical operation that life most requires of us.
The poet John Keats captured this paradoxical operation elegantly in his notion of “negative capability,” which Solnit draws on before turning to another literary luminary, Walter Benjamin, who memorably considered the difference between not finding your way and losing yourself — something he called “the art of straying.” Solnit writes:
To lose yourself: a voluptuous surrender, lost in your arms, lost to the world, utterly immersed in what is present so that its surroundings fade away. In Benjamin’s terms, to be lost is to be fully present, and to be fully present is to be capable of being in uncertainty and mystery. And one does not get lost but loses oneself, with the implication that it is a conscious choice, a chosen surrender, a psychic state achievable through geography. That thing the nature of which is totally unknown to you is usually what you need to find, and finding it is a matter of getting lost.
Even the word itself endured an unforeseen transformation, its original meaning itself lost amidst our present cult of productivity and perilous goal-orientedness:
The word “lost” comes from the Old Norse los, meaning the disbanding of an army, and this origin suggests soldiers falling out of formation to go home, a truce with the wide world. I worry now that many people never disband their armies, never go beyond what they know. Advertising, alarmist news, technology, incessant busyness, and the design of public and private space conspire to make it so.
Taking back the meaning of lost seems almost a political act, a matter of existential agency that we ought to reclaim in order to feel at home in ourselves. Solnit writes:
There’s another art of being at home in the unknown, so that being in its midst isn’t cause for panic or suffering, of being at home with being lost.
Lost [is] mostly a state of mind, and this applies as much to all the metaphysical and metaphorical states of being lost as to blundering around in the backcountry.
The question then is how to get lost. Never to get lost is not to live, not to know how to get lost brings you to destruction, and somewhere in the terra incognita in between lies a life of discovery.
During a recent vacation, I went horseback riding on a California ranch, home to a tight-knit equine community. Midway along the route, my horse glimpsed his peer across the field, carrying another rider on a different route, and began neighing restlessly upon the fleeting sight. Our guide explained that the horses, despite being extraordinarily intelligent beings, had a hard time making sense of seeing their friends appear out of nowhere, then disappear into the distance. Falling out of sight held the terror of being forever lost. My horse was calling out, making sure his friend was still there — that neither was lost. Underneath the geographic disorientation, one can imagine, lies a primal fear of losing control.
Despite the evolutionary distance, this equine disposition bears a disorienting similarity to the duality of our own relationship to the concept of lost — losing something we care about, losing ourselves, losing control — which Solnit captures beautifully:
Lost really has two disparate meanings. Losing things is about the familiar falling away, getting lost is about the unfamiliar appearing. There are objects and people that disappear from your sight or knowledge or possession; you lose a bracelet, a friend, the key. You still know where you are. Everything is familiar except that there is one item less, one missing element. Or you get lost, in which case the world has become larger than your knowledge of it. Either way, there is a loss of control. Imagine yourself streaming through time shedding gloves, umbrellas, wrenches, books, friends, homes, names. This is what the view looks like if you take a rear-facing seat on the train. Looking forward you constantly acquire moments of arrival, moments of realization, moments of discovery. The wind blows your hair back and you are greeted by what you have never seen before. The material falls away in onrushing experience. It peels off like skin from a molting snake. Of course to forget the past is to lose the sense of loss that is also memory of an absent richness and a set of clues to navigate the present by; the art is not one of forgetting but letting go. And when everything else is gone, you can be rich in loss.
A Field Guide to Getting Lost is a sublime read in its entirety. Complement it with Where You Are, an exploration of cartography as wayfinding for the soul, then revisit Anaïs Nin on how inviting the unknown helps us live more richly.
Published August 4, 2014