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.
The basic idea of Zen is to come in touch with the inner workings of our being, and to do this in the most direct way possible, without resorting to anything external or superadded. Therefore, anything that has the semblance of an external authority is rejected by Zen. Absolute faith is placed in a man's own inner being. For whatever authority there is in Zen, all comes from within.
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.
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.
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.
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.
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.
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.
The claim of the Zen followers that they are transmitting the essence of Buddhism is based on their belief that Zen takes hold of the enlivening spirit of the Buddha, stripped of all its historical and doctrinal garments.
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."
Zen purposes to discipline the mind itself, to make it its own master, through an insight into its proper nature. This getting into the real nature of one's own mind or soul is the fundamental object of Zen Buddhism. Zen, therefore, is more than meditation and Dhyana in its ordinary sense. The discipline of Zen consists in opening the mental eye in order to look into the very reason of existence.
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.
Wabi means spare, impoverished; simple and functional. It connotes a transcendence of fad and fashion. The spirit of wabi imbues all the Zen arts, from calligraphy to karate, from the tea ceremony to Zen archery.
Zen abhors repetition or imitation of any kind, for it kills. For the same reason Zen never explains, but only affirms. Life is fact and no explanation is necessary or pertinent. To explain is to apologize, and why should we apologize for living? To live—is that not enough? Let us then live, let us affirm! Herein lies Zen in all its purity and in all its nudity as well.
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.