The Comfort Crisis: Embrace Discomfort to Reclaim Your Wild, Happy, Healthy Self

Part 4 begins by presenting the tangible and ethical aspects of hunting, highlighting how an activity often seen as brutal can foster a deep respect for nature and the cycle of life and death. This resonates with the theme of Benefits of Physical and Mental Challenges, as it portrays hunting not just as a physical pursuit but as an emotional and ethical experience that connects humans to the natural world: “This pursuit of holistically connecting to nature—mind, body, spirit—through hunting is likely why backcountry hunting has grown over the past decade” (206). Easter’s journey from a journalist to a participant in the hunt illustrates the Relationship Between Discomfort and Personal Growth as he confronts his own preconceptions and moral considerations.

Another key moment in the narrative is Easter’s transition from an observer to an active participant in nature: “I’m no longer a tourist here. I’m a participant” (206). This captures Easter’s transformative experience as he immerses himself in the raw and challenging environment of the wilderness. It signifies a shift from passive observation to active engagement, symbolizing the personal growth that arises from stepping out of one’s comfort zone and embracing the discomforts of nature.

In Chapter 17, Easter explores the concept of human insignificance against the vast timeline of the universe, juxtaposing this with the intimate and often neglected aspects of life and death. This philosophical exploration touches on the Impact of Modern Comfort on Health and Well-Being, as it contrasts contemporary Western attitudes toward death with the more integrated approach seen in Bhutanese culture: “Eight out of ten Westerners say they feel uncomfortable with death. Only half of people over 65 have considered how they want to die” (184).  This quote links the modern aversion to death to a lack of preparedness for it. It underscores the paradox of comfort in modern society, where advancements in living have led to a disconnect from the natural cycle of life and death. This disconnection suggests that comfort may impede our ability to confront and understand fundamental aspects of human existence. In response, the chapter invites readers to consider the value of mindfulness and community in achieving true happiness, underscoring the benefits of physical and mental challenges in a broader, existential sense.

Chapter 18 returns to the raw immediacy of hunting, focusing on the moment the author took the life of a caribou; he thus bookends his more theoretical discussion of death with a tangible example of it. This encapsulates the book’s themes—especially the role discomfort plays in personal growth, as Easter does not allow readers to look away from death’s reality. Easter’s descriptions, such as the detailed portrayal of the Alaskan wilderness and the caribou, aim to bring the readers into the immediacy of his hunting experience: “His antlers spike and swoop and shovel and turn and thrust their way from his head. What kind of fights have they seen? His coat is thick and dense. What kind of storms has it weathered?” (205). The imagery not only paints a picture but also evokes the beauty and brutality of nature. Easter further enriches the narrative with philosophical insights, such as reflecting on Martin Heidegger’s thoughts: “If I take death into my life, acknowledge it, and face it squarely, I will free myself from the anxiety of death and the pettiness of life—and only then will I be free to become myself” (185-86). This introspection invites readers to ponder their own mortality and its implications on life.

Part 4 blends the physical and philosophical, inviting readers to consider the complex relationship between modern comfort, personal growth, and our intrinsic connection to nature and its other face, death. Easter’s narrative challenges us to rethink our attitudes toward discomfort, which includes mortality.