I couldn’t breathe. I had reached the surface, but I still couldn’t breathe. People who name such things call this “mammalian diving reflex,” and it’s a result of having one’s face immersed in cold water. Regardless, my awareness perceived only an inability to draw in soon-to-be-essential oxygen.
Instinct is a strange thing to the conscious mind, and that’s probably the reason behind much ritual aversion to so many pleasant behaviors. Food, physical expression, social dominance, sex — these are among the ghosts in the machinery of thought, materializing into the substance of consciousness merely to interfere with our rational plans. Their short-term influences bear upon the ability to make correct long-term decisions, and this can cause us to fear them. But fear can also give those apparitions power over our own lives.
The crest of a swell revealed a seemingly vast tract of open water, and a sudden recollection that tides could move across the strait at five-knots evoked a brief vision of being swept out to sea. Fear presented the usual human choices: to freeze, or to focus on the familiar. The thin layer of cold water in my wet-suit top began to warm with the first labored gasps, and thoughts turned toward the Japanese garden at the university. The knowledge that we had timed our crossing for an incoming current gradually returned to tame the rising tide of emotion.
Just as with our more pleasant instincts, fear can be beneficial. In the words of the Japanese humanitarian and author, Inazō Nitobe, “…it is true courage to live when it is right to live, and to die only when it is right to die.” His words implied that courage is not defined by a mere willingness to perish, and certainly not without purpose. In fact, the Japanese have an expression for this, “inujini” (犬死に), meaning a dog’s death — a term that conveys a tragic sense of waste. A healthy fear of an inevitable demise sends an appropriate preventative message to discourage foolishness in the same way that hunger spares us unnecessary starvation.
A “PFD” (life-jacket) kept my head bobbing just above the water, so there wasn’t much chance of drowning. But the sea was impossibly cold. A first attempt at moving to recover the boat took an inordinate mental effort. And looking back at the overturned kayak brought a sudden stab of panic that it was drifting away, even though it was leashed to the paddle still in my hands. Towing the lazily floating hull to my side, I hoisted myself across its midsection and during another cresting swell surveyed the horizon for my partners. A tinge of ire colored the relief that neither had yet noticed my situation.
There is an inscribed stone in the Nitobe Memorial Garden at the University of British Columbia. It reads (translated from Japanese), “A wish that I become a bridge across the Pacific.” It is a tribute to Inazō Nitobe’s account of the Japanese culture of “Bushido,” written in English in 1900. I
focused on the calm I felt when sitting at the dead-end of the garden’s “Way of Teenage Rebellion.” It was not lost to me the irony of having no desire to bridge the Pacific.
There is a process to righting and re-entering a sea-kayak after a “wet-exit.” And though it felt like much longer, it had probably taken mere seconds to commit to starting the task. It wasn’t just that the icy water threatened to quickly sap the strength necessary, but I didn’t wish to compromise my partners. Rational or otherwise, my own fear was far colder than the Canadian sea. But this moment was not the right time to freeze, and so my friends would never know of my two-minute swim in the middle of Vancouver’s Outer Burrard Inlet.
Contrary to the common conventions of film-makers, particularly those of the action genre, the concept of “courage” in Bushido (勇 “yū”) is less about fearlessness than a pursuit of focus in those moments when instincts threaten to cloud judgment. Whether pleasant or fearful, it doesn’t mean that emotions are somehow ignored or made to disappear, only that they are not permitted to interfere with the knowledge and the objectivity needed for correct physical and ethical decisions. Sometimes described as, “Doing the hard thing,” courage may apply as much to knowing when to stop, to bow, or to walk away, as to the confrontation of a mortal danger. Bushido’s ideal of courage is merely a resolve to seek clarity by daring to pass through the ghosts arising in our own minds.
– – –
Post Script: I originally wrote this several years ago at another writing site, while I was still working in Vancouver, Canada. This brief event happened while traveling with two friends across the “Outer Burrard Inlet” that separates West Vancouver from the English Bay area to the south. We had already crossed the shipping lanes when I was caught off-guard from behind by a sudden wake swell from a freighter that had passed earlier. Though we were still about a mile from the nearest emergency landfall at Stanley Park, I was never in any real danger. I was back in my boat and pumping out water, probably within two-minutes.
I don’t consider myself a particularly fearful person. However, for reasons I don’t understand, I have two phobias which I seemed to have developed as an adult — confined spaces, and deep water. Crawling under my house or enduring an MRI requires a great deal of self-discipline. But having grown up near the ocean, being a good swimmer and surfing since my early teens, my fear of deep water is a complete mystery to me. Still, I greatly enjoy paddling in the deep, clear water around my present day home — though I try to stay in my boat, and I don’t often look down.
The garden I mentioned is located on the grounds of the University of Vancouver. It’s an extraordinarily beautiful and peaceful venue, frequently used as a backdrop for wedding photography. It was a good location to be alone during those times when my cell-phone was turned off, and its memory has always served as a calm place for thoughts to dwell.







You must be logged in to post a comment.