Anna Bellerive
While
reading “Mending Wall” by Robert Frost, “Accident, Mass. Ave.” by Jill
McDonough, “Learning to Read” by Frances E.W. Harper, and “The service of Faith
and Promotion of Justice in Jesuit Higher Education” by Fr. Peter-Hans
Kolvenbach, I couldn’t help but reflect upon my own first experience with Zen
meditation and the things that were expected of me, both physically and
mentally. Like in Zen meditation, all of the readings held expectations as
well: expectations of social norms as well as responsibilities toward our
neighbors and the communities in which we live.
When
I entered the dimly lit room thick with the smell of incense, tatami mats
lining the floor and large black cushions positioned in a circle in the middle
of the room, I had no idea what I was in for. My previous assumptions had been
that Zen mediation would involve sitting with my eyes closed and relaxing for
the hour and a half session, allowing me to sit quietly and reflect on my
thoughts. However I quickly learned it was not as simple as I had assumed. Our
instructor spent the majority of the session explaining the various poses of
the body and hands so that we could sit for extended amounts of time in
comfort. He also explained the various symbolic rituals that had to be adhered
to, from removing socks and shoes upon entering, to which foot entered the room
first and when to bow to the room. Finally the moment I had been waiting for arrived:
the time to meditate. Little did I know how much concentration meditating would
require and just how difficult it would be. During the twenty-five minutes of meditation I
found myself fidgeting, moving, and forgetting to count my breaths, which was
the main focus of the entire practice, and would enable us to reach a conscious
deep peace.
I’ve
never been more relieved for twenty-five minutes to be over in my life. I had
grossly underestimated the concentration that Zen meditation required. I had failed
almost every single requirement that had been expected of me; most importantly I
had been unable to maintain the control over my body and mind.
Thinking
of these expectations made me realize the requirements that were also expected
in the readings. In “Accident, Mass. Ave.” both women had adhered to the social
standings in Boston that required them to express their anger both verbally and
violently after an accident. “She lived and drove in Boston, too, so she knew,
we both knew, that the thing to do is get out of the car, slam the door as hard
as you fucking can and yell(619).” Yet despite these unwritten rules to let your
emotions run wild, they assessed the damages and discovered no damage had been
done except to each other’s nerves. In the end, they hugged, cried and laughed
at the situation they found themselves in. Just as I had failed to maintain the
rules expected of me, they ignored the social norms after an accident and
expressed mutual sympathies.
Similarly,
in “Learning to Read” the sixty year old woman maintained her strong desire to
read the bible, and allowed this desire to free her from the scorns of the “Rebs,”
who believed that slaves shouldn’t be allowed to read. Against public opinion, she accomplished her
goals of learning to read the hymns and Testaments, and with her new found
freedom from social norms, acquired a new found independence and a house of her
own. Unlike my own attempt to abide by the rules in order to achieve my goal,
she prevailed against all odds, by ignoring the rules of the time.
In
contrast, the speaker in “Mending Wall” silently stews about the unspoken agreement
between himself and his neighbor to maintain the wall that borders their
properties. Despite all his inner feelings about maintaining the wall, which in
his opinion has no business being there, he not only helps maintain it but
initiates this maintenance. His motives in doing this are questionable, but he
upholds his neighbor’s mantra that “Good fences make good neighbors (360).” Just
as Frost follows the rules despite his wants, I will continue to try and meet
the requirements set up by my instructor despite my body and minds resistance
to attaining stillness.
Finally,
Kolvenbach goes about setting up a standard for all Jesuits as well as students
and faculty at Jesuit educational facilities, in “The service of Faith and
Promotion of Justice in Jesuit Higher Education.” He claims that in order to
meet the mission of the Jesuits, one not only has to meet the requirement of “research,
teaching and the various forms of service that correspond to its cultural
mission(39),” but one must also “act in harmony with the demands of the service
of faith and promotion of justice(39).” These expectations must be upheld in
order to truly live a life the Jesuit way. Just as Kolvenbach put forth a
Jesuit “standard” my instructor gave us the rules so that we could accomplish
the deep peace found in sleep while being totally conscious, a discipline,
he says, our society has lost. Reflecting on my own first attempt at
meditation, I can agree with him, that we lack the teaching taught in some
cultures that allow us to not only have a still body but a still mind. All I
can do is strive to apply his teachings to my own self, and in doing so
eventually learn to master my own body.
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