cancer

By K.C. Pedersen

Six months after my ex-husband died, his brother left a message on my voicemail. He was going to blow my fucking head off, Luke said. While Tim was alive, Luke often showed up unannounced at our remote rural property. He was also apt to appear at the local café/bar and seat himself at my table as I visited with friends. Yet despite Luke’s history of violence, felony convictions, and easy access to guns, I was not particularly panicked. As a counselor, educator, and deputy sheriff, I considered myself skilled at soothing agitated men. I choreographed elaborate scenarios for how I’d rescue my students should a gunman appear in my classroom.

Besides, I’d known Luke since his birth; it was difficult to fear someone you’d first seen in diapers.

“Tim’s bothering me,” Luke’s message said. “If he doesn’t stop, I’m going to blow his fucking head off.”

I called Luke back. “I know about Tim bothering you. He bothers me too. But I thought I should point out that Tim is dead.”

So Luke threatened to blow my head off instead.

“Does he have a gun?” the 911 operator asked. After Tim and I separated, and he took to showing up outside my window in the middle of the night, they asked the same question.

“I have no idea,” I said then. “Should I go out and ask?”

Tim often told me, “There are things about me you’ll never know,” and despite our fourteen years together, I had no idea whether he had guns. Prior to our marriage, he’d been a Buddhist monk, so firearms seemed unlikely, at least to someone as much in denial as I was.

I found out the guns were real the day before Tim’s death. His young daughter told me he visited the shooting range daily to perfect his aim. When he tried to force her to hold one of the guns, she called me, sobbing

“I don’t know if Luke’s armed,” I told the dispatcher. She took my name, and an officer called me back.

“Did you record the message?” he said. “If so, we have a crime.”

“I did,” I said. But when I tried to retrieve Luke’s message, it had disappeared. “I must have messed up somehow,” I said. The officer started the recitation: “no crime has been committed, no witnesses, no blood, get a restraining order.”

“I am a deputy sheriff,” I said. “At your office. Look it up.” For eighteen months, I’d coordinated a drug and alcohol program. “I’m quite familiar with the danger of having one’s head blown off, whether I recorded the call or not. I’d like you to do something now.”

Within the hour, Luke was arrested. The following day, someone called from the prosecutor’s office. Would I be willing to drop the charges? “It’s a lot of paperwork for us,” she said. I requested they proceed. From working in law enforcement over the years, I knew that if charges aren’t brought, the crime never happened. You need a paper trail.

I was glad I insisted, because a few days before Luke threatened me, he’d stopped taking his antipsychotics. When his case went to court, he was let off for thirty days served, with instructions to take his meds. I’m presuming Tim stopped bothering him, although my own nightmares continued for years.

Tim was one of the first American males ordained as a Chinese Buddhist Monk. When I met him, though, he was in an alcohol rehab center. As was I. We were married almost a decade before I knew he’d written a book. He probably realized that if I read it, I would have horrified at how he treated his assistant, because it was the same way he treated me.

Though many Buddhist teachings are about preparing for death, when Tim was diagnosed with cancer early in our marriage, he refused to acknowledge he was going to die. Although his oncologist explained that there was no known cure, he insisted he was going to beat this thing. However, she added, it was a “good cancer.”

“What’s a good cancer?” I asked.

“The average life expectancy is seven years,” she explained.

About six years in, Tim’s symptoms flared, and he volunteered for an experimental protocol, “the McDonalds of bone marrow transplants,” he said.

“What does that mean?”

“A walk in the park.” He handed me the document that authorized the treatment. I was chilled to the bone.

“Nobody’s survived this,” I said. “Not even the beagles they tested it on. The longest even a dog lasted was eleven months. If you do nothing, who knows how long you might live?”

One seeks to understand unhappiness or grief in various ways. Tim’s parents found sanctuary in the Mother Church, as Tim called the Catholic faith in which he was raised. For ten years, monk’s robes provided sanctuary for Tim. But his alcoholism lurked just outside the monastery gates. One afternoon, he stopped into a tavern and ended up roaring drunk. Ashamed, he left the monastery and found work as an orderly at a managed care facility. On what was intended to be a one-night stand with the night nurse, he conceived a child.

That’s what he told me, anyway. When I met him, he was still in inpatient rehab and still married to that nurse. After he died, I found passionate love poems he and the child’s mother exchanged early on. Whatever flame they had, though, did not last. As co-dependent partners do, I devoted myself to analyzing my husband. Through the Enneagram, for example: Tim was a One. Per the Enneagram, he could be a great leader. Or he could be a despot. My delusion was such that when his oncologist told us his cancer was incurable, I wrote in my journal that I would find a way to save him.

Tim’s parents lived an hour’s drive down Hood Canal from us, and in the early years, his young daughter and I accompanied him to holiday gatherings there. Each time, halfway there, Tim would go into a rage. “You don’t really want to go,” he might accuse us. Or he might scold his daughter because she didn’t finish her homework. Eventually, in the death throes of our marriage, I refused to go. Tim went alone, and on the way back, just as when he fled the monastery, he stopped in at one tavern, and then the next. When he finally arrived home, he apologized for his relapse and vowed it wouldn’t happen again. But of course it did, and eventually I asked him to leave.

Tim’s ex-wife told me that the teaching brother Tim most trusted had molested him, but he never shared that with me. Instead, he repeatedly hinted that the teaching nuns and monks in the Catholic schools he attended from kindergarten until he was kicked out, had “done things.” He described inappropriate contact, but said it happened to a friend. He recounted physical abuse and beatings, but these anecdotes always implied he deserved it. The only part he did say, telling the same story again and again, was that he managed to get himself kicked out by hiding a bomb in the nuns’ car. And then he always laughed hysterically.

I listened to his stories until I stopped listening, and that is my loss. As reports of priestly abuse proliferated in the press, including at the schools he attended, I felt guilty. Surely, if I had pried forth Tim’s secrets, I could have healed him. Placing smoke bombs in the nuns’ car was his only cry for help, and in its way, it worked.

But to me, Tim’s descriptions of his father throwing shoes as his young son as he stood against a wall or dressing in a bear costume to scare him for leaving his bedroom at night seemed worse. I had little doubt that if young Tim had tried to say anything, his parents would have suggested he burn in hell. Even as he lay dying, helpless at last, they had him, a Buddhist, anointed with last rites.

During Tim’s final weeks of life, his daughter seized my hand. “No more blonde,” she said. I glanced at her. That week, her hair was the color of eggplant.

“What are you talking about, no more blonde? This is my natural color.”

“Not anymore it’s not.” She narrowed her eyes. The child I’d met at four, scared and mousy, had transformed into a striking beauty. “Brown, I think. Dark brown.”

After Tim and I separated, I dated a younger man, although we too soon split up. “Our love-making makes me insane,” he texted me. “I can’t do this without a traditional committed relationship. I feel empty and lost.” When I called to tell him Tim was dead, he wept. “Why are you crying?” I asked. “Not for him,” the young man said. “For you. For how much he destroyed you.”

“You don’t ever have to be afraid again,” my friend Carla said. Still, I sobbed and screamed.

“You abandoned a dying man,” my father said.

Eleven months after the McDonalds of bone marrow transplants, Tim died. Two weeks later, I landed flat in the New Year, widowed yet not widowed, with dark brown hair. I inhaled the scent of seaweed and salt from the bay outside what had been our dream home. I exhaled in cries like the call of the loons that gathered just offshore. The first day one pair arrived. The next day five pairs paddled in a loose cluster. By the end of the week, dozens of the arched spotted backs trolled up and down, up and down, on their quest for the Pacific herring that spawn here.

And startlingly, Tim’s walk in the park had killed him, and I was free. I walked with my dog in Northwest fog and rain, and to keep from shaking to pieces, I filled the bathtub with as much hot water as I could bear—a lot—and sat for hours. Water embraced me. Water was my solace. I descended into the tunnel of winter, days that rarely saw light, only changed from one kind of darkness to another. What about death, I wondered. What about suicide? Maybe I should just commit suicide slowly, one breath at a time. From the time of Tim’s diagnosis, I felt he wanted me to throw myself upon his funeral pyre. “When people grow ill,” his ex-wife said, “They become more of what they are. Nice people become nicer. Mean people get meaner.” M.F.K. Fisher says as we age, we revert to whatever we were like at birth and as toddlers. The final day of his life, in the ICU, Tim’s body bloated, and his skin stretched as far as skin can stretch, and it seemed he were drowning in his own fluids. Blood oozed from every pore.

My hands and arms went numb. Pens, notebooks, cups and forks dropped from my hands and crashed to the floor. “Definitely MS,” his ex-wife told me. “No doubt about it. You’ll be immobilized by the end of the year.” She seemed pretty excited by the idea. The symptoms worsened. I’d hold a cup of coffee to my lips, and then the cup would fall and shatter, the coffee scalding my chest. At other times, my hands balled up into tight fists, and I had to manually unlock them.

Just as I lacked a handbook for navigating Tim’s cancer, when I became a stepparent at thirty, I was equally clueless. Before Tim’s cancer was diagnosed and he was pronounced infertile, I pored through books on every stage of pregnancy, birth, and the developmental phases of a child’s life. When I became a stepparent, the pickings were sparse. Several books asserted never to allow the child to call me “Mom.” This would confuse everyone. My stepdaughter concocted elaborate stories about how I was actually her real mom. “Are you sure you were never pregnant?” she once asked. “Maybe when you were in rehab?” When I said I was sure, she said, “Maybe your mother had another baby she forgot about?”

As for cancer, the patient fought the courageous battle. And he never died. He passed.

After Tim died, his daughter asked repeatedly, “What are we to each other now?” She told me that everyone asked why she bothered to speak with me at all. As when she was little and asked to call me Mom, I remained obtuse.

“I am here for you no matter what,” I said. But I wasn’t. We were both on our own, stumbling through the forest without light or path, gauging where we were by the space between the trees.

K.C. Pedersen holds an M.A. in fiction writing and literature, studying with Annie Dillard as thesis chair. Stories and essays appear in numerous journals and have been nominated for Pushcarts, Best American Essays, and other awards. “Getting a Life-Coming of Age with Killers” was selected as notable by Hilton Als and Robert Atwan for Best American Essays 2018. Pedersen lives above a saltwater fjord in Washington State.

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