The Lesser Known Zen

Abstract

It is difficult to define Zen with precision. Some may say that Zen is Zen. Others may say it is the oak tree in the garden; still others, that it is three kin of flax. The wide variety of answers underscores the difficulty of defining Zen in words and letters. But to remain silent cuts off communication. Modern man seems especially hungry for some sort of verbal reference points. So unavoidably I will define Zen as a practice that penetrates to the true self through zazen (cross-legged sitting) and vitalizes this self in daily living. This definition contains three basic points: 1) practicing zazen, 2) penetrating to the true self, and 3) expressing this self in vital everyday activities. Through zazen we correct our posture, harmonize our breathing, and relax our body and mind. The true self sought in Zen can be called the Godhead or Buddha-nature. Zen holds that this self is inherent in all beings. We need only to look deep enough within ourselves. Because it is there, man is attracted to religion. It can be called man's Religiositat or his true humanity. Zen tries to find this true self and penetrate to it. Penetrating to the true self is satori. It "turns" the self, revives life, and reconstructs man. To become a true men by oneself and to help others live truly is to be the Buddha. It is to be a man embodying deep wisdom and compassion. In Western terms this is close to the Individuation of Jungian psychotherapy and to Pitirim Sorokin's altruization of the self. Essentially it is a turning of selfish desire to altruistic service. This is the third element in the definition above. Basically Zen aims at living fully in this moment. It does not seek the ideal afar after death; it raises no hopes for rebirth in a distant heaven or