A Quote by Sam Hamill
I'm a poet who practices Zen. And it's not, I'm somebody who practices Zen who writes poetry. There's no separation for me.
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What I term Zen, old Zen, the original face of Zen, new Zen, pure Zen, or Tantric Zen is - Zen in its essence.
Tantric Zen is for someone who is really broad-minded. It is Bodhidharma's Zen, your Zen, my Zen. Which doesn't mean I have a problem with Japanese Zen. Most Japanese Zen is minding your p's and q's.
It is only in the last 800 years that the rules have come into being and conservative Zen has surfaced. It is not particularly popular in Japan at all. Hardly anybody practices Zen any more because it's just too strict; there are too many rules.
And finally, be assured that Zen asks nothing even as it promises nothing. One can be a Protestant Zen Buddhist, a Catholic Zen Buddhist or a Jewish Zen Buddhist. Zen is a quiet thing. It listens.
I snap at people I love all the time, and that makes me feel bad about myself. I want to be Zen. I am so not Zen. Whatever Zen is, I'm the opposite of it.
Zen Makes use, to a great extent, of poetical expressions; Zen is wedded to poetry.
Tantric Zen is the original Zen, Zen without rules, Zen without form. Zen can certainly take rules and form. So Tantric Zen might have some rules and form, but it would remain formless even though it had rules and form.
Now when I speak about Zen, I have a problem, in the sense that the Zen of today has lost the essence, in my estimation, of what I call "old Zen."
My ethics, my sense of morality, my work ethic, my sense of compassion for suffering humanity, all of that comes directly out of the practice of poetry, as does my Buddhist practice. Poetry is a very important element in the history of Buddhism in general and in Zen in particular. It was really Zen that motivated me to change the way I perceive the world.
If I am asked If I am asked, then, what Zen teaches, I would answer, Zen teaches nothing. Whatever teachings there are in Zen, they come out of one's own mind. We teach ourselves; Zen merely points the way.
There are two primary ways of studying Zen. Either an individual will enter into a Zen monastery and study with a Zen master there, or they will study with a Zen master who lives in the contemporary world.
Different schools of Zen have evolved, principally the Rinzai and Soto orders. A whole hierarchy has developed for the teaching and practice of Zen. Zen has become, to a certain degree, institutionalized.
The only difference between [America] and South Africa, South Africa preaches separation and practices separation, America preaches integration and practices segregation. This is the only difference, they don't practice what they preach, whereas South Africa practices and preaches the same thing.
When I say that Zen is life, I mean that Zen is not to be confined within conceptualization, that Zen is what makes conceptualization possible.
Zen is the enemy of analysis, the friend of intuition. The Zen artist understands the ends of his art intuitively, and the last thing he would do is create categories; the avowed purpose of Zen is to eliminate categories! The true Zen-man holds to the old Taoist proverb,
Those who know do not speak. Those who speak do not know.
Zen is the spirit of a man. Zen believes in his inner purity and goodness. Whatever is superadded or violently torn away, injures the wholesomeness of the spirit. Zen, therefore, is emphatically against all religious conventionalism.
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