Unknown's avatar

the consequential garden

Gardening on the farm was a haphazard affair in the first decade we lived here.  The south garden had been used for various flowering plants, only the campanula has clung on these thirty years, tenacious as my lack of mindfulness.  The patch north of the house was the vegetable garden put in by the original family who built this farmhouse.  Roger was born the year it was built; 1923 is carved into the banister upstairs.  He took over the farming from his father, married Blanche, and they had 15 children, 13 of whom lived to populate what was then a four bedroom, 800 square foot house.  Blanche loved her vegetable garden and the lone peony she planted in the west lawn under the maple.  It took us over twenty years to dig out the last of that peony.

Roger and Blanche sold to the next owners who upgraded the house, adding electricity and running water.  Not much of a farmer, this fellow is best known in the mythology of the farm for the railway spike-sized nails he used in his “renovations.” I don’t recall much of what they did outdoors other than ruin a beautiful barn by using it as a run-in shed for his cattle.  The two feet of manure over the 30 x 60-foot concrete floor took three summers to dig out and kept many of my plants fed for years.

Over the years, the various plots around the house have evolved.  We turned the north garden plot into the rose garden.  The south garden was a collection of ambulatory plants that grew, blossomed, and seeded themselves in new spaces each year.  At one time, I grew a rock garden then a series of exotic species that likely only lived long enough for a gardening magazine photo shoot.  Now it’s settled into a collection of plants that splash blues, yellows, and reds in sequence from Spring to Fall.  About five years ago, the west side became a burst of sandcherries and barberries and the east a woodland garden filled with hosta and ferns.  The Japanese garden went into the southeast space when the makeshift deck rotted away.  The vegetable garden is now neatly boxed in north of the roses.

But this is just a timeline of seeds and flowers, fruit and feeding.  There have been innumerable attempts behind each plant that survived the hard ground, droughts, heat, and through those attempts, I have learned many things.  Some lessons are about planting and growing things, some about living and letting things die.  Most of what I learned is that allowing self-seeding plants the run of my garden isn’t the same as giving them space in which to exert their freedom to blossom.  The first encourages the bullying nature of some plants; the latter allows a respectful relationship with me and the others plants in its vicinity.

Gardening is about awareness and relationship – consequential relationship.  It’s also about taking a stand, and standing by your principles.  At the same time it’s about giving up control and learning from your mistakes.

from Gardening at the Dragon’s Gate by Wendy Johnson

Relationship is like that.  Sitting at my desk, listening to the voice on the other end of the phone one dark afternoon, I understood that not having taken a stand, not establishing the perimeters and parameters of a relationship in its germination had created this choking, shame/blame tirade I was hearing.  I wondered as I listened carefully if I was allowing the bullying to continue or if I was bearing witness to the suffering that had been generated through unknowable causes and conditions.

Practice is like that too.  Is sitting with the overwhelming suffering that arises masochistic or is it a moment of respectful silence in which the real roots can be uncovered and the plant uprooted?

Thank you for practicing,

Genju

Unknown's avatar

how the light gets in

Mind of poverty, the post from a few days back, got some coverage and mileage.  I particularly liked the direction it took over at Dangerous Harvests which I would encourage you to read.  Of course, we can also depend on the scholarly NellaLou of Smiling Buddha Cabaret to catch the pass and keep the game in play. (Edit: 0906) And Barry at Ox Herding has added to the loop here.

This question of how we become tangled in feelings or beliefs of our own helplessness and hopelessness is something I grapple with regularly.  The first ten years of my life were privileged despite living in what is considered to be a Third World country.  The mind of magnanimity was cultivated through “good works” and as a child it felt good to visit the sick and dying in hospitals with my grandmother and to feed the homeless and poverty-stricken in the church halls.  It was just what I did; go out, come back, play with dolls imported from England and Germany.  The irony, or what someone years ago called hypocrisy, was not apparent to me as a child; and, later as an adult, I had a sense that helping was only authentic if I was actually or had already been there.

Fortunately the Goddess of Loss is blinder than she of Justice.  We became refugees ourselves and were recipients of the mind of generosity cultivated in others.  Now this is interesting: my parents rejected these offers because to accept was beneath them.  We were not, after all, like those needy people in hospitals or church halls.  I won’t infer in reverse any hypocrisy in their motives, attitudes or actions, here or there.   It is a complex mix of taking on the personna of their religious and cultural oppressors and after emigrating, in my favourite phrase, a “defensive facade of superiority.”   The mind of poverty, reinforced by having and losing, had found its rooting place.

When I think about all things had and lost,
and how the empty space left behind
becomes the ground for feeling

impoverished and broken,

I wonder if it’s possible to be filled
without first being broken,

to be enriched
without first being bereft of all belonging.

It’s not the same as wondering if I need to be homeless to help the homeless, or emotionally chaotic to be with the inner distress of those who suffer – although there is evidence that the ground of empathy is in feeling a mutual resonance.  I think, and I may be wrong, that it requires getting across the desert of my impoverished mind without carrying my privileged mind on my back for the whole journey.  It requires a willingness both to be cracked open by that process and to see that the light cannot enter any other way.

My role model for not fostering the mind of poverty is Leonard Cohen, touring at the age 75 years as a devoted student of impermanence:

Ring the bells that still can ring
Forget your perfect offering
There is a crack in everything
That’s how the light gets in.

Thank you for practicing,

Genju