Geese

After dinner I set the dishes to soak and stole a walk along the Snake, nostrils filled with an evening bouquet of willow and grass, and a late June river now warmer than the wind.

Mid-channel, where a less sensitive fisher might have cut doughnuts and shattered the day's-end respite, a lone jet sled planed, sedate and respectful.

As it passed, a black periscope suddenly rose out of the weedy bank, then two more: the half-honking sentries of a squadron of Canada geese. Odd, there in canyon country, where such large, horde-inclined birds might be supposed few and temporary. But these were clearly local, bedded down in the casual trust of home. I later learned this resident flock was new, having landed one spring day, literally out of blue, and set up a permanent summer headquarters.

Military types, geese. Not the cocky commandos of war movies, but the steady, steely soldiers of real life, more resolute than brave, given to objectives and logistics and calculated risk. No other culture could sustain a nation like theirs: bulky, soft-sided airframes blacking the sky twice a year as they cross and recross a predatory planet. Evidently, Chief Timothy State Park was one place in the Snake River Canyon that met their criteria: food, water, and cover, with a wide approach that favoured landing and take-off.

And, critically, an acceptably low incidence of shotguns.

(Adapted from Rough Around the Edges: A Journey Through Washington's Borderlands, copyright RK Henderson. Canada goose courtesy of Albert Stoynov and Unsplash.com. Snake River at evening courtesy of David Dugan and Wikimedia Commons.)

Disclaimer

WARNING: this book contains descriptions of defecation, the 1970s, and Zen. Sensitive readers may wish to look elsewhere.

I've been vetting disclaimers for the title page of 100 Days on the Mountain, the book I've written about my forest ango. The above draught covers the bases, but I worry some might still sue me for marketing a supposedly Buddhist memoir that's "too country, too prosaic, and too real."

OK… but that's also a succinct summary of my readers.

(Photo of me on the last day, sitting zazen in my meditation shelter, taken by the friend who drove out and picked me up. Note water cup on its designated branch.)

Walking Between Water

Survival = Anger x Imagination.

[…]

Today I am walking between water, two parts hydrogen, one part oxygen, and the energy expelled is named Forgiveness.

Sherman Alexie.

(Drawn from The Lone Ranger and Tonto Fistfight in Heaven. I elided two lines referring to life and struggle on the reservation, in order to demonstrate the universal reach of Alexie's work. This passage is typical of the koanic images he often uses to convey concepts the discursive mind might be unwilling or unable to grasp.)


(Photo courtesy of József Szabó and Unsplash.com.)

Squeezing The Legs Out Of The Snake

That's what the Tibetans call it, when you try to force your delusions on objective reality.

You find a snake. It's an animal; it should have legs. But where are they? It has no hair in which to hide them, no feathers, no shell.

Well, they must be inside.

So you squeeze. I picture the unoffending reptile, coiled around my wrist: bug-eyed, silent, indignant.

You want it to have legs. You'd feel better if it had legs. You insist it have legs. In the end, you'd rather it were dead, than to go on existing without legs.

But the thing is, it has no legs.

And that's only a problem for you.


(Adapted from Rough Around the Edges [manuscript in progress]. Photo of Epicrates cenchria, the rainbow boa, courtesy of Rawpixel.com and a generous photographer.)

St. Valentine's Day Meditation

Love is an act of courage, a losing bet that makes all who place it holy. Absurdity, sacrifice, and heartbreak are integral to it; marks of valour, not folly.

Those who refuse to honour it are first damned and last saved.

– From the journal of my 100 days of solo meditation in the forest, the story of which – 100 Days on the Mountain – I'm currently shopping to publishers.


(Photo of traffic signal trafficked for St. Valentine's Day – a lighthouse in the trackless night – courtesy of François Detemmerman and Wikimedia Commons.)

Good Book: Inside The Grass Hut

Shítóu Xīqiān (called Sekitō Kisen in Japan) is having a moment. Fixture of contemporary Soto, his Sandōkai, a memorable exposition of the nature of reality, is chanted regularly in our sanghas (and name-checked here). Student of Huineng himself, my brother died in relative obscurity, and remained in it for centuries thereafter before his slim but weighty catalogue was rediscovered and he became a rock star in Japanese Zen. And now he's trending here in the West.

Which is why I recently read Ben Connelly's Inside the Grass Hut: Living Shitou's Classic Zen Poem. The work it explores – Song of the Grass-Roof Hermitage – is a largely overlooked classic of Zenlit, and another title in a peculiar hermit genre: the boy is my house awesome essay.

To structure his examination, Connelly simply lingers on each verse in turn, elaborating on its broader meanings. Soto priest at Minnesota Zen Meditation Center, he's a talented teacher working from a Taigen Dan Leighton translation, and his meditations on Shitou's pithy, economical dissertation on hermit practice are worthy companionship for others who aspire to it.

Connelly's own observations are couched in a classic Western Zen voice, upgraded with a deferential tingle of irony that fends off the piety that sometimes weakens similar efforts. His willingness to join the rest of us, and his gentle sense of humour, drive his philosophical points home in such a way that they highlight the inherent truth of the source material and invite the reader to delve along with him.

Witness this reading of a Zen moment from American pop culture:

In the movie I Heart Huckabees, an "existential detective" asks her new client, "Have you ever transcended space and time?" The client, bewildered, answers, "Yes. No. Uh, time, not space. No, I don't know what you're talking about." From a Zen perspective, all his answers are good, none of them are true, and the last one is likely the best."

(In fact, the client's whole response, if delivered while looking his opponent in the eye, would be an awesome dharma combat parry.)

This tone pervades Connelly's thoughts on all 32 lines of the poem; at two to three pages apiece, a rhythm that keeps things flowing and maintains momentum. As such it's a good example of what I call a "bathroom book" – a work you can digest in short, self-contained chunks at a regular pace, unhurriedly building an ecosystem from the images it contains. It's an ideal structure for conceptual musing. The text is light enough to be accessible to those unaccustomed to Zen thought – in fact, a great introduction to our intellectual tradition – yet meaty enough (if I may be forgiven the reference) to illuminate experienced seekers. In short, it has "instant classic" written all over it.

I found Inside the Grass Hut valuable support for hermit practice, and expect to reread, quote, and recommend it in future. If you're looking for an insightful Zen read that meets you where you are and continues giving as your practice matures, this book will set you up.

Hermit Habit

The wildlife of the North Pacific rainforest is famously reserved; where the East has its flashy cardinals, red efts, and indigo buntings, our own rubber boas, rough-skinned newts, and varied thrushes are modestly beautiful. The odd Steller's jay or goldfinch may be a pleasant change of pace, but we're satisfied to return to the brown and russet uniform of our understated nation when they've passed.

While sitting my 100 Days on the Mountain, I sometimes daydreamed about founding a North Coast-native order of forest monks. And should that fancy ever gel, we will sit in the forest of my forebears, wearing the habit of our Douglas squirrel hosts: a hooded robe of honest Cascade umber, over an ochre jersey.



(Text edited from the notes for my book, 100 Days on the Mountain. Photo of Tamiasciurus douglasii courtesy of Ivie Metzen, the US National Park Service, and Wikimedia Commons.)

Zen Judaism

In my university years I lived in a comfortably adequate basement apartment, where I developed a friendly rapport with my landlords – an elderly Jewish couple who lived upstairs. It was my first close relationship with a member of that community, and given our relative ages, over the next three years our interactions slipped into a familiar pattern.

Thus I am one of few goyim to have experienced the blessing of Jewish grandparents.

During that time I came to relish the Hebrew world view – so similar to my own Scottish and Old Settler heritage, yet so... not.

Upgraded, as it were. Different data, same conclusion. And with a wicked snap no Scot could despise.

So twenty years later, when, having become a Zen monk, I encountered the following online, I was primed to appreciate it.

The following is one of many well-shared excerpts from Zen Judaism: For You a Little Enlightenment, a short 2002 book by David M. Bader that took the early Net by storm. The site I saved my own text from has long since gone to the 404 meadows, but Heller Web Space preserves a close facsimile, with appropriately Web 2.0 æsthetics.

So enjoy this spin on the wisdom of the Ancestors, with refreshingly Nasrudinic clarity.

Zen Judaism
by David M. Bader

1. If there is no self, whose arthritis is this?

2. Be here now. Be someplace else later. Is that so complicated?

3. Drink tea and nourish life. With the first sip... joy. With the second... satisfaction. With the third, peace. With the fourth, a danish.

4. Wherever you go, there you are. Your luggage is another story.

5. Accept misfortune as a blessing. Do not wish for perfect health or a life without problems. What would you talk about?

6. The journey of a thousand miles begins with a single "oy".

7. There is no escaping karma. In a previous life, you never called, you never wrote, you never visited.And whose fault was that?

8. Zen is not easy. It takes effort to attain nothingness. And then what do you have? Bupkes.

9. The Tao does not speak. The Tao does not blame. The Tao does not take sides. The Tao has no expectations. The Tao demands nothing of others. The Tao is not Jewish.

10. Breathe in. Breathe out. Breathe in. Breathe out. Forget this, and attaining Enlightenment will be the least of your problems.

11. Let your mind be as a floating cloud. Let your stillness be as the wooded glen. And sit up straight. You'll never meet the Buddha with such rounded shoulders.

12. Be patient and achieve all things. Be impatient and achieve all things faster.

13. Deep inside you are ten thousand flowers. Each flower blossoms ten thousand times. Each blossom has ten thousand petals. You might want to see a specialist.

14. To practice Zen and the art of Jewish motorcycle maintenance, do the following: Get rid of the motorcycle. What were you thinking?

15. Be aware of your body. Be aware of your perceptions. Keep in mind that not every physical sensation is a symptom of a terminal illness.

16. The Torah says, "Love thy neighbour as thyself." The Buddha says there is no "self." So, maybe you are off the hook.

17. The Buddha taught that one should practice loving kindness to all sentient beings. Still, would it kill you to find a nice sentient being who happens to be Jewish?

18. Though only your skin, sinews, and bones remain, though your blood and flesh dry up and wither away, yet shall you meditate and not stir until you have attained full Enlightenment. But first, a little nosh.


(Photo courtesy of Unsplash.com and a generous photographer.)

Source Buddhism

I've been rereading The Heart of the Buddha's Teaching, the succinct little Thich Nhat Hanh book that amounts, so far as I'm concerned, to our Bible.

Non-Buddhists may be astonished to learn we lack one of those. Instead, we maintain a libraryful of sutras – pamphlet-sized documents that more or less quote the Buddha – along with three or four additional libraries of epistolary commentary. And we Zenners tend to bust even that down to the Heart Sutra (a short summary of the Buddha's insights), four koan anthologies, and, in Soto, Dogen's Shobogenzo. (Other schools swap that last out for their own founders' teachings.)

But for my money, Heart satisfies the hunger for a source of record, something to tell us in no uncertain terms what we're supposed to be doing here. Heart was the book that made me a monk, and the one I return to in moments of despair and confusion. And it never lets me down, though each time I find I've never read it before.

Among insights gained this time is TNH's reference to "Source Buddhism", one of three streams he sorts modern Buddhism into, by way of understanding the differing perspectives. The other two are Many-Schools Buddhism, notable for its didactic nature, and the Mahayana, which emphasises the responsibility of practitioners to their species and world (the famous "bodhisattva principle").

And though my own tradition – Zen – sits squarely in that last camp, I find I'm a bit of a Sourcer.

Quite a Sourcer, really.

Source Buddhists insist on the primacy of the Buddha's teaching over all other authorities. What he said, is Buddhism. Anything else… might not be.

I think this is an important fixation, because humans compulsively pile everything they like under the rubrics they've already adopted. If they're pacifists, they define even their most bellicose conduct as perfect pacifism. If they're conservatives, each innovation they make becomes the soul of conservatism. If they're feminists, their every impulse reflects pure disgust for sexism – highest of all, their purely sexist ones.

Nowhere is this fatal flaw more evident than in religion.

And in no religion is it more evident than in Zen.

So it's comforting to know that in my instinctive sourcery, I'm paddling an Original Stream – perhaps the original stream – of Buddhism.

Because the path of the Buddha isn't always the smoothest, but I do believe it's the most effectual.

And in case you're wondering: yes. My own meandering improvisations thereupon do constitute "original Buddhic teaching".

Seriously; have you ever met a human?


(Photo of the 6th century Teaching Buddha in Ajanta Cave 16 courtesy of Wikimedia Commons and a generous photographer.)

Chance Encounter

The late hour kept me running a brisk 50 mph (the maximum controllable speed on gravel), so that an apparent chunk of slate in the road nearly slipped beneath my radiator before it caught my attention. Grinding to a halt, I stared at the plate-sized rock in the rearview mirror. Sure enough, it sprouted two yellow-striped forearms and a matching head, with acid eyes that glared at me through the pall of dust I'd raised. I snatched my camera and jumped out, thinking to bag a quick photo, then chase my chelonian friend off the road before a less attentive traveller squashed him flat.

But on my advance he sprinted into the undergrowth, with scornful disregard for my species' reluctance to apply that verb to his. I was left to herd him with stomping boots, back into the fading sunlight, to get my portrait. He appreciated none of this - not the running over, not the dirt bath, not the brisk jog, and most particularly not the herding. When the slides came back from the lab, I found a study of one seriously bent Western painted turtle.

Still, I had to admire the guy's pluck. We were a hundred yards from water. Wherever he'd come from, wherever he was going, he'd earned his rest in that place.


(Adapted from Rough Around the Edges: A Journey Around Washington's Borderlands, copyright RK Henderson. Photo of Chrysemys picta bellii courtesy of Gary M. Stolz, the US Fish and Wildlife Service, and Wikimedia Commons.)

Zen At War... With Itself

'Way back in March of 2012 CE (how strange to have such a deep vault) I reviewed Zen at War, Brian Daizen Victoria's exposé of Japanese Buddhism during the Second World War.

And now, these many years gone, while looking up the book's Amazon link for a friend, I happen to glance at the reader reviews.

Some of them are disheartening.

While most commenters shared thoughtful, supportive responses, I rate it worthwhile to meet two others, not by way of defending Daizen's work – it's self-defending – but to survey some dangerous internal trends in our incipient Western religion. Especially here, where our grasp of Buddhist history (and our own) is tenuous.

First to catch my eye was a one-star rating entitled "Very disappointing":

This guy [Daizen] must have a terrible background, probably tried to escape all that trauma by moving to far east and becoming Buddhist etc., the classic story. It's ok as long as one does not try and contaminate beautiful Zen with a messed up mind. Avoid this book especially if you're a new Zen learner as it will ruin the whole experience for you.

There's something simultaneously amusing and infuriating about a self-professed Zenner who has no idea what a human being is. While I assume First Honoured Sangha is a sojourner, I've also met so-called "masters" who lack any greater insight.

So to protect any fragile new Zen learners who may stumble upon such spluttering, Ima lay down some tough-dharma. (Ten thousand apologies, pro forma trigger warning, how's your father.)

1. First Honoured Sangha has no calling to judge others or analyse their lives, or to declare their fate foregone. (Gotama; Dogen; Jesus.)

2. First Honoured Sangha knows nothing about Daizen's "classic story". We all have classic stories. Even First Honoured Sangha. (Gotama; Claude Anshin Thomas.)

3. First Honoured Sangha has no authority to give permission, or withhold it. (Gotama; Jesus.)

4. First Honoured Sangha has not been asked to guard the supposed "honour" of Zen. Zen is clean by its nature. Others soil it. (Bodhidharma.)

5. If First Honoured Sangha can't put down the burden of piety, then First Honoured Sangha can haul his or her prodigal backside back to the Church. If we must speak of contaminating Zen, piety is certainly the ultimate pollution. Mindless fear and shame are what authentic Zenners strive to overcome.

In an oddly similar vein, consider this (ostensibly favourable, five-star) review:

The shock value is not so great, as I've been aware of the basic contents for sometime. Japan is an island and the Japanese are an insular people. The emphasis in their culture is group conformity. Zen is not the transformer of personality as it was once marketed, and it should not surprise us to learn that Zen leaders in Japan followed the lead of the Japanese government and Army into widespread war.

The endemic racism and ethnocentrism of Western Zenners never ceases to dumbfound me. It's not just that we dissuade those of African or Hispanic or Arabic origin from joining us; we even freeze out Asians! With the exception of a dwindling handful of deified Asia-born teachers, you see damn few Asian faces in Western Zen centres.

Seriously, brothers and sisters. We have a problem.

One that won't go away until we drive it bodily from the zendo and kill it with ferocious blows from our monk sticks.

Apart from the sort of blanket condemnation First Honoured Sangha called down on another entire vaguely-defined demographic, Second Honoured Sangha neatly excuses Westerners from suffering any angst over Daizen's thesis. The demon, we're assured, isn't the Sangha; it's the Japanese.

With respect, Second Honoured Sangha is mistaken.

The demon is the Sangha. All of us. Then and now. There and here. Present and future.

You and me.

Nor am I alone in my discomfort with the unBuddhic habit of associating practice with submission to dictatorial authority – and then absolving ourselves of the evil we do under it. Thus, Third Honoured Sangha:

What I don't like, is the way it is almost impossible to discuss [enthusiastic Buddhist participation in Japanese fascism] in the Zendo, and I've tried.

Word.

And a final Fourth:

As a Buddhist, it was a reminder that we must be ever looking at our own practice. Do read this book.

Zen is important. We must resist the urge to turn it into a church.


(Photo courtesy of Serg Childed and Wikimedia Commons)