Walking as a Way of Thinking: On Plans, Pavements, and the Gap Between the Two

I walk a lot. Especially in places that are not mine yet. New cities, unfamiliar neighbourhoods, streets where my body does not know what comes next. I walk because I want to see things, yes, but also because walking has become the way my thinking loosens its collar. It is not mystical. It is not romantic. It is practical. Walking gives my mind enough structure to stay upright and enough freedom to wander without tipping over.

When I walk in a new place, my route is usually planned. That surprises people who expect wandering to be the more thoughtful option. But planning is how I buy myself freedom. I tend to have a list of places I want to see, and mapping them gives the walk a spine. Once that spine exists, my mind can stop worrying about logistics and start doing other things. I know roughly where I am going. That knowledge frees up attention.

This matters because attention is finite. If I am constantly asking myself where I am and whether I am lost, my thinking stays shallow. A planned route reduces that noise. It creates a container. Inside it, thoughts show up in their own messy order. I used to think this meant I was missing out on serendipity. Now I am less convinced. Serendipity does not require chaos. It requires presence. And presence is easier when you are not negotiating every decision from scratch.

Walking in a new place does something subtle to the mind. It removes autopilot. Even with a planned route, unfamiliar streets ask small questions of you constantly. Which side of the pavement do I walk on? How fast do people cross here? Does this street feel safe, rushed, sleepy? Your body is answering before your mind finishes the sentence. That constant, low-level engagement pulls you out of abstraction and into the moment. Thinking changes when it is anchored to the present.

Most of my walks start with intention, but not with control. I may begin with a problem I want to think through, or a sense of unease I want to understand. Often it is both. I lean more towards problem-solving when I walk. The rhythm of steps seems to suit planning, sequencing, and decision-making. But introspection sneaks in anyway. It always does. The mind does not respect neat categories. It brings what is loudest.

The first thoughts that show up on a walk are rarely polite. They are not orderly. They arrive in no particular sequence. Practical plans crash into memories. Worries elbow their way past creative ideas. I might be thinking about what to do next in the day and suddenly remember a conversation from years ago, then switch to a new idea for a piece of writing, then circle back to the thing I was anxious about in the first place. This randomness used to bother me. Now I see it as diagnostic. It tells me what is actually occupying my mind, not what I wish were occupying it.

Walking does not clear the mind. That phrase is too clean. Walking rearranges it. It changes the queue. Thoughts that were shouting sometimes quieten down. Thoughts that were waiting patiently step forward. The body, moving steadily through space, gives the mind permission to move too.

I usually walk with sound. Music, meditation tracks, sometimes a podcast. Sound sets the emotional temperature. Music can soften the edges of a hard day. Podcasts can keep me company when my own thoughts feel repetitive. But I also know when sound becomes a shield. When I am trying to untangle something knotted, I walk in silence. Silence removes the buffer. It is harder. It is also more honest.

There is a particular discomfort that shows up in silent walks. You notice how quickly the mind tries to fill space. How it reaches for plans, lists, and imaginary conversations. You also notice how much of that is rehearsing rather than resolving. Walking in silence exposes that habit. It shows you the difference between thinking and circling.

One uncomfortable truth I have reached while walking is this: I plan far better than I execute. Walking is where I come up with grand plans for the day, for projects, for life. They feel sensible while my legs are moving. They feel doable. And then the day ends and the list is still half-finished. The walk gave me clarity, but clarity did not automatically turn into action.

This is where walking as a way of thinking reveals its limits. Walking is excellent for ideation, reflection, and decision-making. It is less good at follow-through. The danger is mistaking the feeling of momentum for momentum itself. A long walk can feel productive. It can even be productive, mentally. But it can also become a substitute for doing the work. I have had to be honest with myself about this. If walking is where I think best, then something else has to be where I execute best. Expecting one activity to do everything is unfair to both the activity and to me.

There is another assumption worth challenging. We often talk about thinking as something that happens in the head alone. The body is treated as transport.s. This is nonsense. The body is part of the thinking system. Pace, breath, posture, tension, hunger, and fatigue all shape what the mind can access. Walking changes these variables. Breathing deepens. Shoulders drop. Eyes move across distance instead of locking onto a screen. That physical shift alters cognitive tone. Thinking becomes less brittle.

In a new place, this effect intensifies. The body is alert but not threatened. It is curious. That state is gold for thinking. Curiosity loosens defensiveness. You are less invested in proving yourself right. You are more open to noticing what is there.

But novelty cuts both ways. Too much stimulation and thinking fragments. A crowded street pulls attention outward relentlessly. There is no room for sustained thought. This kind of walk is useful when you need to interrupt rumination. It is less useful when you need to reason carefully. Not all walks are equal. The setting matters.

So does pace. A slow walk invites observation. A brisk walk supports planning and problem-solving. Very fast walking can turn into a way of burning off anxiety without actually engaging with it. None of these are wrong. But they are different tools. Using the wrong one can leave you confused about why the walk did not “work.”

Walking also amplifies existing thinking patterns. If you tend to ruminate, walking gives rumination more airtime. If you tend to rehearse conversations, you will leave with a flawless speech that may never be delivered. Walking does not correct these habits. It gives them space. That can be helpful or harmful depending on awareness.

This is why I think of walking as a setting, not a solution. In the right setting, thinking improves. In the wrong one, it simply gets louder.

What makes a walk a good thinking setting? For me, it starts with a single question. Not an agenda. Not a list. One question I can carry lightly. Something open-ended. What am I avoiding? What would change if I trusted myself a little more? What is actually within my control here? The question acts as a thread. I do not force answers. I just notice when my mind returns to it.

But questions can also be used to steer away from discomfort. If you always ask questions that keep you comfortable, your answers will be comforting and unhelpful. I have learned to pay attention to the questions I resist. The ones that tighten the chest slightly. Those are usually the ones that matter.

There are also walks where I make no attempt to think at all. This is not a contradiction. The mind has a background mode that works quietly when you stop interfering. Some insights arrive only when you stop demanding them. Walking supports that background processing, especially when you are not filling every moment with input.

This is where the relationship with sound becomes important. Music can regulate mood. Podcasts can inform and distract. Silence invites contact. None of these are superior. The question is what you need. Are you supporting your thinking, or avoiding it?

Walking with other people adds another layer. Side-by-side conversation is different from sitting across a table. It is less intense. Silences are easier. Hard topics surface more naturally. Walking together can make honesty feel safer. But it also shapes what you think. You adjust to another pace, another energy. You edit yourself. Solo walking gives access to unfiltered thought. Social walking offers perspective. Both are necessary. Neither is complete.

If walking is a way of thinking, it is worth naming what it is not good at. It does not replace stillness. Some thoughts require sitting. They require staying put when the urge is to move. Walking can become a way of avoiding that confrontation. Healthier than many avoidance strategies, yes. Still avoidance.

It also does not replace discipline. You can walk your way to insight and still fail to act on it. This is where my own discomfort sits. Walking shows me what matters. It does not make me do it. Execution requires different muscles. Planning a walk feels good. Execution often feels tedious. Confusing the two is how days slip away.

So I have started adding a small rule for myself. When a walk produces a plan, I write down the next action when I get home. Just one. And I do it the same day if possible. Not because productivity is virtuous, but because thinking that never meets action becomes self-indulgent.

Thinking well, for me, is not about brilliance. It is about kindness and accuracy. Kinder self-talk. Better decisions. Less time spent in self-flagellation disguised as analysis. More execution, even if imperfect. Walking helps with the first part. It softens the inner voice. It puts problems in proportion. It reminds me that I am a body moving through the world, not just a mind stuck inside itself. But the work continues after the walk ends. That is where thinking has to earn its keep.

Walking as a way of thinking works because it brings thought back into contact with reality. Streets do not care about your theories. Pavements do not validate your excuses. You have to keep moving. You have to watch where you are going. That quiet insistence on forward motion changes something in the mind. I do not trust walking because it feels poetic. I trust it because I can test it. I can feel the shift when I walk. My thinking becomes less sharp-edged. My stories loosen. I am not magically wiser. I am more honest.

The real question is what happens next. Do I carry that honesty into the rest of the day? Do I close the gap between the plans I make while walking and the actions I avoid when I stop? Do I allow thinking to lead somewhere concrete, even if it is uncomfortable?

And on the days when I cannot walk, because bodies have limits and life intervenes, can I recreate that rhythm in another way? A slower breath. A longer look out of a window. A deliberate pause before reacting. Walking helps me think. It does not think for me. The responsibility still sits where it always has.

With me.

In My Hands Today…

Bravehearts of Bharat: Vignettes from Indian History – Vikram Sampath

History has always been the handmaiden of the victor. ‘Until the lions have their own storytellers,’ said Chinua Achebe, ‘the history of the hunt will always glorify the hunter!’ Exploring the lives, times and works of long-forgotten and mostly neglected fifteen unsung heroes and heroines of our past, this book brings to light the contribution of the warriors who not only donned an armour and burst into the battlefield but also kept the flame of hope alive under adverse circumstances.

Narrating the tales of valour and success that India, as a nation and civilization, bore witness to in its long and tumultuous past, the book opens a window to the stories of select men and women who valiantly fought against invaders for their rights, faith and freedom.

From Rajarshi Bhagyachandra Jai Singh of Manipur, Lalitaditya Muktapida of Kashmir, Chand Bibi of Ahmednagar, Lachit Barphukan of Assam, Begum Hazrat Mahal of Awadh to Rani Abbakka Chowta of Ullal, Martanda Varma of Travancore, Rani Rudrama Devi of Warangal, Rani Naiki Devi of Gujarat and Banda Singh Bahadur, among others, are some of the ‘bravehearts’ who fought to uphold the tradition and culture of their land.

The Quiet Performance of Being Busy

There is a particular kind of tired that comes from work that is not especially hard, not especially meaningful, and yet somehow exhausting. You finish the day with a full calendar behind you and very little to show for it. You were present. You were responsive. You were busy. And still, something essential never quite got done.

This is where the idea of hey-hanging fits. Not laziness. Not slacking. Not disengagement. But a kind of performative busyness that fills the space where clarity, direction, or real demand should have been.

Most of us drift into it. Very few set out to.

Hey-hanging is what happens when work becomes more about appearing occupied than doing something that actually requires thought. It is the safe middle ground between effort and avoidance. You look busy. You feel busy. You stay just active enough to avoid questions, including your own.

It is tempting to frame this as a personal failing. A lack of discipline. A modern attention problem. But that reading is too simple and, frankly, unfair. Hey-hanging does not flourish in well-designed systems. It thrives in environments where expectations are unclear, priorities shift without warning, and visibility is rewarded more than substance. In other words, hey-hanging is not the cause. It is the symptom.

When busyness becomes a form of safety
Most people do not choose performative busyness because it is easy. They choose it because it feels safer than the alternatives. Deep work costs energy. It requires thinking time, uninterrupted space, and a tolerance for uncertainty. It also makes you visible in a different way. When you commit to work that matters, you risk getting it wrong. You risk disagreement. You risk silence while you think.

Hey-hanging, on the other hand, offers immediate protection. Emails answered quickly. Meetings attended. Documents opened and adjusted. Tasks that can be completed, ticked off, and shown if needed. It creates the appearance of momentum, even when the direction is unclear.

In poorly designed work environments, this behaviour is often quietly reinforced. People who are constantly available are seen as committed. People who respond quickly are seen as reliable. People who ask fewer difficult questions are seen as cooperative. Under these conditions, hey-hanging becomes less about avoidance and more about survival.

The stressors that feed the cycle
Two stressors sit at the heart of this pattern: cognitive overload and unclear expectations.

Cognitive overload is not simply about having too much to do. It is about having too many things competing for attention without a clear hierarchy. When everything is labelled urgent, nothing really is. The brain responds by defaulting to what feels manageable. Smaller tasks. Familiar actions. Work that does not require heavy thinking.

Unclear expectations make this worse. If success is poorly defined, people will optimise for visibility instead. If outcomes are vague, effort becomes the proxy. If priorities change often, committing deeply to any one piece of work feels risky.

In such environments, hey-hanging is not irrational. It is adaptive. It allows people to stay afloat without burning through what little cognitive capacity they have left. This is why simply telling people to “focus” or “work smarter” rarely helps. You cannot concentrate your way out of a system that punishes depth and rewards constant motion.

Why calling it laziness misses the point
There is a moral tone that often creeps into conversations about productivity. Busy but unproductive people are framed as inefficient or unserious. Stress is sometimes treated as a badge of honour, while ease is treated with suspicion. This framing does real damage.

First, it ignores the reality that much modern work is badly designed. Roles expand quietly. Responsibilities blur. Meetings multiply without a clear purpose. Decisions are deferred upwards or sideways. The individual is left to manage the resulting mess alone.

Second, it assumes that effort should always look a certain way. Quiet thinking, slow synthesis, and deliberate pacing rarely read as “hard work” from the outside. Yet these are often the most demanding forms of labour.

Third, it places the burden entirely on the individual to self-regulate in systems that actively undermine regulation.

Hey-hanging is not laziness. It is what happens when people are asked to function without clarity, trust, or adequate support. That does not mean individuals have no agency. It does mean the conversation needs to be more honest.

The uneasy space between responsibility and structure
It is comfortable to blame organisations. It is also incomplete. Individuals do make choices within constraints. We all recognise moments when we choose easier visible work over harder invisible work. We know what it feels like to tidy the edges instead of addressing the centre. Sometimes we stay busy because being still would force a reckoning we are not ready for.

The truth sits in the uneasy space between personal responsibility and structural failure. You can acknowledge that your workload is badly designed and still notice when you are avoiding deeper engagement. You can critique management practices and still ask yourself what you are optimising for each day. These things are not opposites. In fact, holding both perspectives is often what allows change to begin.

Burnout does not always look dramatic
Burnout is often described as a collapse. Exhaustion. Tears. A breaking point. More often, it looks like this instead: functional, competent, disengaged. You do what is asked. You respond. You attend. You do not care very much. In this state, hey-hanging becomes more frequent. Not because you do not want to contribute, but because your capacity for deeper effort has been eroded over time. Thinking feels expensive. The initiative feels risky. You default to what keeps you afloat.

This is especially common among high-functioning people. Those who are used to being capable, reliable, and self-directed. They adapt quietly. They absorb ambiguity. They keep going long after the work has stopped making sense. From the outside, they look fine. From the inside, something has flattened.

Productivity theatre and fake urgency
One of the more corrosive features of modern work is productivity theatre. The appearance of action without the substance of progress. Endless check-ins. Meetings that exist because they always have. Urgent requests that are not actually urgent. Last-minute changes that signal importance rather than necessity.

Fake urgency trains people to stay reactive. When everything is framed as critical, there is no space to distinguish what truly matters. People learn to move quickly rather than think well. Over time, this erodes trust. In the system, in leadership, and in one’s own judgment. Hey-hanging thrives in this environment because it keeps you responsive without requiring belief. Calling this out is not anti-work. It is pro-sense.

What can individuals realistically do?
It would be dishonest to suggest that individuals can fix systemic problems on their own. They cannot. But there are small, practical shifts that can reduce the pull of hey-hanging and create pockets of better work.

One is naming the real work. Not in grand mission statements, but in simple terms. What would meaningful progress actually look like this week? What would be different if this piece of work went well?

Another is noticing where visibility has replaced value. Which tasks make you look busy but move nothing forward? Which ones require more effort but less display? This is not about doing less. It is about choosing more honestly.

A third is setting gentler boundaries around cognitive load. Fewer context switches where possible. Shorter windows for shallow tasks. Protecting even small amounts of thinking time can change the texture of a workday.

And sometimes, it is about acknowledging limits. There are environments where depth is simply not supported. In those cases, the most self-respecting choice may be to stop over-investing emotionally, or to plan an exit over time.

These are not dramatic fixes. They are small acts of alignment.

What organisations need to confront
If hey-hanging is widespread, it is worth asking why. Are roles clearly defined, or do they rely on individual interpretation? Are priorities stable, or constantly shifting? Is thinking time respected, or treated as unproductive? Are people rewarded for outcomes, or for availability? Bad management often hides behind busyness. So does indecision. When leaders are unclear, teams fill the gap with activity.

Reducing hey-hanging at an organisational level requires courage. Fewer meetings. Clearer ownership. Honest conversations about what is no longer needed. Trusting people to work without constant proof. This is not about squeezing more output from people. It is about designing work that does not require constant performance to feel legitimate.

Asking better questions
Perhaps the most useful thing this concept offers is a set of questions rather than answers.

  • What am I actually working towards right now?
  • What would change if I slowed down instead of speeding up?
  • Who benefits from my staying visibly busy?
  • What am I avoiding by staying occupied?
  • What would real effort look like here?

These are not comfortable questions. They are also not accusations. They are invitations to notice.

Not anti-work, not anti-effort
It is important to be clear about what this argument is not. It is not a rejection of work. It is not a call to disengage. It is not an excuse for doing less than you are capable of. It is a refusal to confuse motion with meaning. Effort matters. Care matters. Contribution matters. But effort without direction becomes noise, and care without structure becomes exhaustion. Hey-hanging is what happens when people are left to manage that gap alone.

A quieter re-design
The alternative to hey-hanging is not constant intensity. It is not heroic productivity. It is quieter, and in many ways harder. It asks for clarity instead of urgency. Trust instead of surveillance. Depth instead of display.

At an individual level, it asks for honesty about capacity and intention. At an organisational level, it asks for better design rather than better coping.

Most of us will still hey-hang from time to time. That is human. The goal is not purity. It is awareness. If this article does anything, let it be this: to help people recognise that feeling busy and feeling useful are not the same thing, and that the gap between them is not always a personal failure. Sometimes, it is simply a sign that the work itself needs to change.

2026 Week 22 Update

Today’s quote by Yoshida Kenkō, a Japanese Buddhist monk, essayist, and poet best known for Tsurezuregusa (Essays in Idleness), one of the classic works of Japanese literature, reflects on the restless nature of human desire. No matter how much we achieve, there is often another goal waiting beyond it. One success leads to another ambition. One milestone creates the desire for the next. Kenkō’s quote quietly observes that ambition, by its nature, tends to keep expanding rather than settling.

This isn’t necessarily a criticism of ambition itself. Ambition can inspire growth, creativity, discipline, and progress. It pushes people to explore their potential and strive for meaningful achievements. But the quote also carries a subtle warning: if we are not careful, ambition can become endless striving, where satisfaction is always postponed into the future. Many people believe they will finally feel fulfilled once they reach a certain level of success, recognition, or security. Yet often, after achieving one thing, the mind quickly moves on to the next desire. This creates a cycle where contentment becomes difficult because the finish line keeps shifting.

Kenkō’s insight encourages balance. It asks us to reflect on whether our ambitions are enriching our lives or consuming them. There is value in striving, but there is also value in pausing to appreciate what already exists. Without that awareness, life can become an endless chase rather than an experience to be lived fully. The quote ultimately speaks to human nature itself. Desire is deeply woven into us, and ambition may never completely disappear. But wisdom lies in learning how to pursue goals without losing peace along the way.

This week felt like a continuation of learning how to hold many things at once: responsibility and uncertainty, momentum and exhaustion, hope and realism. There has been movement, conversations, planning, and the quiet pressure of trying to shape what comes next, even while parts of life still feel unresolved. Some days felt productive, others slower and heavier, but perhaps that is what real life looks like outside curated versions of it.

The world, meanwhile, continues at full speed. Technology keeps evolving faster than most people can process, global tensions remain unsettled, economies fluctuate, and headlines change almost hourly. And yet, amidst all of that noise, ordinary people everywhere are still waking up, doing their work, caring for their families, worrying about the future, and trying to build meaningful lives in small, human ways. Maybe that’s what this week has quietly been about: resilience that doesn’t look dramatic. Just the steady act of continuing. Of showing up despite uncertainty. Of trying again even when clarity hasn’t fully arrived yet.

This week, verse 12.20 from the Bhagavad Gita is about constancy, not intensity. It is about faith, consistency, and alignment. Devotion is not a single act of surrender; it is adherence to a way of living. To remain steady on this path, without agitation and without spectacle, is itself fulfilment. The Gita ends its devotional description not with grandeur, but with affection. Exceedingly dear. That is the quiet promise.

In this week’s motivation, you are free to release the thoughts that weigh heavily on your heart. Don’t overanalyse or rush ahead; just drop those thoughts and return to the present. Stay rooted in trust, even when it feels scary. Choose the inner peace that’s always been within you, over the noise of ego-driven thoughts. Being open to embracing a new normal can change everything. Allow the pause and the waiting to transform you.

Hello, June. Half the year is almost here already, which feels both impossible and strangely believable at the same time. June arrives quietly, without the intense energy of beginnings or endings, but perhaps that’s its gift. It feels like a month for recalibration, for checking in with yourself, adjusting your pace, and remembering that progress does not always have to be loud to be meaningful.

Maybe this is the month to move a little more intentionally. To protect your peace where you can, to stop carrying what no longer needs to be carried, and to trust that not every answer has to arrive immediately. There is still time for things to unfold. Still time for growth, change, healing, and unexpected moments of joy. That’s all from me this week. Stay safe, stay positive, and keep smiling!

In My Hands Today…

Lost Islamic History: Reclaiming Muslim Civilisation from the Past – Firas Alkhateeb

Islam has been one of the most powerful religious, social and political forces in history. Over the last 1400 years, from origins in Arabia, a succession of Muslim polities and later empires expanded to control territories and peoples that ultimately stretched from southern France to East Africa and South East Asia.

Yet many of the contributions of Muslim thinkers, scientists and theologians, not to mention rulers, statesmen and soldiers, have been occluded. This book rescues from oblivion and neglect some of these personalities and institutions, while offering the reader a new narrative of this lost Islamic history. The Umayyads, Abbasids, and Ottomans feature in the story, as do Muslim Spain, the savannah kingdoms of West Africa and the Mughal Empire, along with the later European colonization of Muslim lands and the development of modern nation-states in the Muslim world.

Throughout, the impact of Islamic belief on scientific advancement, social structures, and cultural development is given due prominence, and the text is complemented by portraits of key personalities, inventions and little known historical nuggets. The history of Islam and of the world’s Muslims brings together diverse peoples, geographies and states, all interwoven into one narrative that begins with Muhammad and continues to this day.