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James Burnham

Professor John Pinson

English 1A, 27572

05. Oct. 2010

Wild Thought

Christopher Johnson McCandless entered the wilderness with few supplies and high

expectations in the Spring of 1992. Driven by a “Need for a Purpose,” (Krakauer 103); and

Fueled by literary influences such as Henry David Thoreau, Ralph Waldo Emerson, and Jack

London, McCandless embarked on a harsh survival quest into Alaska's vast and deadly

wilderness. Intentionally low on supplies, McCandless sought survive on as little as possible

against the wishes of many acquaintances. McCandless's lone adventure into the wilderness

north of Mount McKinley, though fatal in it's conclusion, was indeed valid. It's validity is

unlocked through understanding of his purpose. His quest was not about living or dying, it was

about shedding the bindings of civilization in order to discover something higher through study

and appreciation of nature, a very romantic notion.

Romanticism was a political, artistic, and literary movement that came about in the latter

part of the eighteenth century. As described in Romanticism and Transcendentalism,

“Romanticism was a reaction against convention [. . .] and asserted the power of the individual”

(Phillips and Ladd 4). For McCandless, convention was growing up in the suburbs. His family

was well off. If he wanted to conform to the road paved for him, he could have lived a

materialistically successful life. McCandless, however, had a philosophical opposition to the

conventional materialistic lifestyle that accompanied his upbringing. Esthetically, he saw beauty

in solitude and simplicity. On his quest he sought to shed both people and possessions; to live on

as little as possible. The opportunity for McCandless to be better prepared for the excursion was

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not lacking. Jim Gallien, who picked up the hitchhiking McCandless and drove him to the edge

of the bush, went so far as to offer to drive McCandless to Anchorage and buy him some better

supplies (Krakauer 6). His refusal of these gifts is further evidence that his task was to be a

romantic one, against the convention, and difficult by design.

Because he entered the Alaskan wilderness with such minimal gear – cheap boots, a small

caliber rifle, a road map, 10 pounds of rice, and a pack full of books – many have speculated that

Christopher McCandless may have been seeking death. Proponents of this theory also cite the

postcard note that McCandless mailed to Wayne Westerberg as proof. The postcard note reads,

“If this adventure proves fatal and you don't ever hear from me again I want you to know you're

a great man,” (Krakauer 1). When these two pieces of evidence are presented with little thought

it may be easy to draw this conclusion. However, Krakauer points out that “[McCandless] had a

need to test himself in ways, as he was fond of saying, 'that mattered,'” (Krakauer 182). Krakauer

further points out that McCandless likely believed that if there was a guaranteed outcome of

success, the challenge would not have been worthwhile. The idea that one should not merely

accept prior knowledge as fact, but rather should seek enlightenment on one's own through

difficult personal challenges, is a primary teaching of transcendentalism.

Ralph Waldo Emerson pioneered the philosophical style of thinking which would later

come to be known as transcendentalism. “Among transcendentalists' core beliefs was the belief

in an ideal spiritual state that 'transcends' the physical and empirical and is realized only through

the individual's intuition,” (Transcendentalism - Wikipedia). In his essay Nature, Emerson speaks

about thinking for one's self in order to attain a higher consciousness. Knowledge gained through

books and teachings should only serve “to apprize us of the eternal distinction between the soul

and the world,” (Emerson 31). McCandless proved to be very well read, but he did not merely

study these books and accept them as fact. He set out on his own quest for purpose. Emerson also

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emphasizes that each spirit is distinct and separate from nature, but that only through a true

understanding of nature, may one study one's own spirit:

But when, following the invisible steps of thought, we come to inquire, Whence

is matter? and Whereto? many truths arise to us out of the recesses of

consciousness. We learn that the highest is present to the soul of man, that the

dread universal essence, which is not wisdom, or love, or beauty, or power, but all

in one, and each entirely; [. . .] is that for which all things exist, and that by which

they are; that spirit creates; that behind nature, throughout nature, spirit is present;

that spirit is one and not compound; that spirit does not act upon us from without,

that is, in space and time, but spiritually, or through ourselves (Emerson 31).

In this passage, Emerson further emphasizes that one should use man's current knowledge only

as a stepping stone on one's own path toward self discovery, and that this discovery of spirit is

only possible through nature.

There occurs within transcendentalism and romanticism a recurring reverence for nature.

Christopher McCandless shared the reverence and was likely also greatly influenced by Henry

David Thoreau's beliefs about the spiritual power of nature. Found amongst McCandless's

collection of books he lugged through the wilderness, was a copy of Thoreau's Walden. In Our

Common Dwelling: Henry Thoreau, Transcendentalism, and the Class Politics of Nature, Lance

Newman speaks of the persona which Thoreau adopted in Walden: “He establishes himself as

one whose total immersion in nature authorizes an admonitory relationship, based on democratic

sympathies, to a degenerate society badly in need of liberation from debilitating conventions,”

(Newman 94). It seems as if McCandless shares Thoreau's opinion that total immersion in nature

may allow one's self to attain a higher enlightenment and a state of thought above the

convention. We see an evolution of thought during McCandless travels. It does appear as though

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his immersion in nature was having an impact.

It comes as no surprise that McCandless would settle on the Alaskan wild for the location

of his final quest. We know that he placed great importance and based many decisions on his

literary influences. He showed a great reverence for Jack London, famous for authoring novels

set within the Alaskan bush. Found near the place of McCandless's death, a piece of wood bore

the inscription: “Jack London is King,” (Krakauer 9). Jan Burres, a close friend to McCandless

on his travels, noted that “London was his favorite. He'd try to convince every snowbird who

walked by that they should read Call of the Wild,” (Krakauer 44). Even Charlie, whom

McCandless described as a lunatic, recalled that he liked to read Jack London novels (Krakauer

42). Transcendentalist ideology can be found within some of London's writings. In his short

story, In a far Country, London writes the following:

When a man journeys into a far country, he must be prepared to forget many of

the things he has learned, and to acquire such customs as are inherent with

existence in the new land; he must abandon the old ideals and the old gods, and

oftentimes he must reverse the very codes by which his conduct has hitherto been

shaped (London 137).

Indeed, nearing the end of his travels, McCandless appeared to be shedding the idea that he

could be completely content to not form lasting relationships. It doesn't appear that McCandless

sought to remain a nomad forever.

Wayne Westerberg noted that it seemed like McCandless would be ready to settle down

and perhaps write a book about his travels after “his last big adventure” in Alaska (Krakauer 66).

As he was forced to survive off the land by his own design, McCandless wrote about several

epiphanies. These ideas he likely intended to share with the world. While his notes were very

short in many cases, the passages highlighted, and in reference to, are very telling. He made a

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reference to what he called: “Deliberate Living: Conscious attention to the basics of life, and a

constant attention to your immediate environment and its concerns,” (Krakauer 168). In his copy

of Doctor Zhivago, McCandless wrote: “HAPPINESS ONLY REAL WHEN SHARED,”

(Krakauer 189). This is particularly telling of the changes in thought he was undergoing.

The McCandless of early seemed content to travel alone for great lengths of time. It is

possible that what he was seeking all along was this enlightenment, that happiness can be shared,

and is indeed not real unless shared. He may have been content to be alone through much of his

travels, but the extent to which he was searching for a purpose, may be telling that he was never

truly happy. A great change occurred within Christopher McCandless during his stay at bus 142.

He found purpose, and he unlocked the key to his own happiness. This key has been shared with

the world through Krakauer's works. His quest was both valid, and successful, in spite of it's

mortal outcome. The last passage he authored read: “I HAVE HAD A HAPPY LIFE AND

THANK THE LORD. GOODBYE AND MAY GOD BLESS ALL!” (Krakauer 199). He showed

no regret for the life he lived and the choices he made, and was thankful to the end.

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Works Cited

Krakauer, Jon. Into the Wild. New York: Anchor Books, 1996. 203. Print.

Newman, Lance. Our Common Dwelling: Henry Thoreau, Transcendentalism, and the Class

Politics of Nature. New York: Palgrave Macmillan, 2005. Web.

Phillips, Jerry, and Ladd, Andrew. Romanticism and Transcendentalism: 1800-1860.

Backgrounds to American literature. New York: Facts On File, Inc, 2006. Web

Wikipedia contributors. "Transcendentalism." Wikipedia, The Free Encyclopedia. Wikipedia,

The Free Encyclopedia, 21 Oct. 2010. Web.

Emerson, Ralph Waldo. Nature and Other Writings. Boston, MA: Shambhala Publications, Inc,

1994. 182. Print.

London, Jack. Tales of the North. New York: Castle Books, 1979. 488. Print.