In the fifty-odd years I've worked with pets and farm animals, I've learned that anxious and abused ones often fear men – but women, not so much.
Some of this gender-specific apprehension may be down to the fact that we're bigger, louder, and maybe don't smell as nice. But a lot of men also appear to believe the world is an action movie, of which they're the beefcake.
They hurt everything that doesn't meet their approval, usually while shouting. And those guys create dread and disconsolation in many creatures.
Catch enough of that, and any sentient being learns mistrust.
You can accomplish a great deal with their victims by just sitting nearby, not reaching out, speaking quietly or not at all. It takes steady patience, but often eventually works. Perhaps the target simply concludes, based on available data, that we're not really "men". (Or maybe that we're just not failed men, which would be accurate. Brothers barging around hotdogging for the camera snatch the lion's share of attention, which is why we non-gnawers of scenery tend to fade into it.)
I was put in mind of this recently during a night sit in the back yard. First, a coyote stepped into view 30 feet away. He seemed unconcerned, not just with the intense human habitation all around him, but even the intense human right in front of him. I hissed, and he ducked away.
Then not one, but two squirrels almost climbed into my lap, in the course of whatever before-bed routines they were pursuing.
As a Zenner who sits outdoors whenever possible – it's a form in my hermit practice – I've had countless similar experiences with wildlife. I've also used this technique intentionally, with lost or traumatised cats and dogs; nervous horses; and at least one refractory laughing dove.
The grace of these encounters never ceases to thrill. For a brief instant I'm freakin' St. Francis.
Very brief, to be sure. But a flash of kensho all the same.
And a reminder that true warriors are silent and watchful.
(Photo of a true warrior courtesy of Wikipedian Petr Novák and Wikimedia Commons.)
“Remember that when you leave this earth, you can take with you nothing you have received - only what you have given.”
Saint Francis of Assisi
(Photo of meditating St. Francis courtesy of Eugenio Hansen, OFS, and Wikimedia Commons.)
In the late 40s, a British Colonial Service officer named John Main began to frequent a Malaysian ashram. There, in meditation, the devout Catholic finally tasted his life's ambition: to sit in the presence of God. At length he approached the abbot about converting to Hinduism. The guru's reply astonished him:
"No."
Like most Westerners, Main assumed all religions were about signing people up. But Hinduism (and Zen) actually discourages conversion. One's path is an invaluable, hard-won treasure; throwing it away to start all over again is a bad strategy, if you can help it.
Instead, the guru told Main to find a Christian way of meditation. The idea intrigued the Anglo-Irishman. Was there such a thing? He returned to the UK, became a Benedictine monk, and spent the rest of his life researching and resurrecting a form that had indeed, he discovered, once been central to Christian practice.
As one might imagine, there was some blowback. Notwithstanding Main's watertight historical case – the Desert Fathers, a prominent early Christian lineage, made sitting a pillar of their monastic practice, as did such seminal Church figures as John Cassian and John of the Cross – many insisted that meditation was unChristian by definition, on the well-worn pretexts that "I've never heard of it before" and "non-Christians do it." (For the record, they/we also pray, though I've yet to hear any Christian call down the Lord on prayer.)
Then came 1962. In that year, Pope John XXIII convened his now-famous Concilium Oecumenicum Vaticanum Secundum, otherwise known as the Second Vatican Council. The goal of this historic in-house revolution was to modernise, democratise, and personalise the Church. Main's reconstituted meditation lineage, envisioned as a loose œcumenical affiliation of small, often lay-led groups, fit the bill perfectly. He was given the Pope's blessing and a building in Montréal, and told to make it happen. The result was the World Community for Christian Meditation (WCCM), or Christian Meditation for short.
There being no Zen centre nearby when I began my practice, I sat with the local Franciscans, who led a WCCM group, for almost two years. (Nor was I alone; one of my brothers there was a Vajrayana lay practitioner.)
There I discovered that WCCM-model sitting is virtually identical to zazen. A typical weekly meeting starts with a few minutes of teaching from the group leader – generally a brief elaboration on some point of mindfulness, with supporting Bible references – and then a few bars of soothing music, ceding to silence. (Some groups use a Buddhist-style singing bowl instead of music.) Group members repeat the mantra "Maranatha" inwardly, by way of stilling their thoughts and letting God get a word in edgewise. Afterward the music comes back up, or the keisu rings, and meditation ends. There may be shared commentary, or the session may simply disband, amid smiles and "see ya next week"s. The entire ritual takes an hour.
Some groups sit Asian-style, on zafus and zabutons, while others sit on chairs, as mine did. Lotus-sitting groups may follow the Tibetan aesthetic, or Japanese Zen; somewhere there may be a Hindu one. How these matters are decided I don't know, but it's just cosmetic; the practice remains the same.
I remain a major fan of Christian Meditation, and recommend it to the many Christians I meet who voice interest in Zen or meditation. The teaching is indeed œcumenical; there are no specifically Catholic elements in it, and no need for anyone to feel uncomfortable, regardless of denomination. (And you got that from two Buddhists.)
So Christians who hunger for a meditation practice should check out the WCCM. Sadly, there are not as many groups as the lineage deserves, but most large cities have at least one. A good place to start is the WCCM website.
Failing that, contact your local Catholic parish. You might have to insist a little; even among Catholics, Christian Meditation has yet to become a household word. If it turns out there is in fact no group nearby, talk to the priest about starting one. (You don't have to be Catholic to talk to a priest or to ask him for help, yea though Protestant eyes sometimes grow large when I suggest this.)
Any road, if you're looking to "be still and know that I am God", this-here'll get it done.
One of my Franciscan brothers in Québec, a friar named Henri, presented seminars on Christian practice to groups of Catholic seniors – of which he was one. He spoke on many topics, but his most popular lesson began with him passing out polished rocks purchased at the dollar store. He then read the opening verses of John 8 – the oft-quoted and roundly ignored Gospel passage wherein Jesus intervenes in the case of a convicted adulteress, subject under law to death by stoning. "He that is without sin among you," he says, "let him first cast a stone at her." From there Henri brought the teaching forward, pointing out at last that we all possess the Christ-like power of not-throwing.
Henri was a quiet-spoken man, with a gift for landing a point, and he quickly became famous across the province as « le gars qui fait le truc avec les cailloux » ("the guy who does that thing with the rocks"). His main point was that we all carry a rock through this life, and whereas throwing it is a mean and menial act, not-throwing it amounts to a kind of superpower; in a world where we have virtually no agency, we can always do this, to devastating effect. And no-one can stop us.
At the end of the seminar Henri sent everyone's stone home with them, as a reminder of their potential for violence, and their power to contradict it. (On a touching note, some attendees, aware that the Church in Québec is in financial distress, tried to give theirs back, so he could use it in another talk. Henri assured them the Church could still afford rocks, and they'd do greater service to keep it and remember why.)
Proof of Henri's impact came when he encountered former participants, often years later. Many told him they still had their rock, on their dresser, night stand, bathroom or kitchen counter, or dashboard. More than one reached into a purse or pocket and produced the very one; they'd carried it with them everywhere since that day.
I thought then, and I think still, that weaponising not-throwing is a remarkably Zen concept. And so I share it with you today. Indeed, I say we go Henri one better: let us each not-carry a proper Zen stoneless stone through this delusional world, and not-fling it with blockbusting shock and awe at the drop of a hat.
(Photo courtesy of Adrian Pingstone and Wikimedia Commons.)
In the fifty-odd years I've worked with pets and farm animals, I've learned that anxious and abused ones often fear men – but women, not so much.
