A Quote by Frederick Lenz

The Zen Master was constantly attempting to break up concepts that people had about what it was like to be a spiritual teacher. We have a traditional image. Each Zen master was a complete character.
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.
The Zen master can see precisely what it will take to cause your awareness to become free. But the Zen master can't do it for you.
In Old Zen, the Zen Master would do literally anything to break down the concept of what the study was. He would present conflicting codes all the time, just to shake this fixation people had on how to attain liberation.
What I term Zen, old Zen, the original face of Zen, new Zen, pure Zen, or Tantric Zen is - Zen in its essence.
In the advanced practice, the relationship between the Zen master and the student becomes very terse. The Zen master will expect things of the student because the student is in graduate school.
In the old days, Zen was not really practiced so much in a monastery. The Zen Master usually lived up on a top of the mountain or the hill or in the forest or sometimes in the village.
If the Zen master sees that it will cause a person to progress, he will ask that person to do a task. The task is charged with power if it's performed properly. It's a koan between yourself and the Zen Master.
A Zen master is someone whose life is one with enlightenment and self-discovery. They can never be separated from that. They've been essentially mastered by 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.
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.
Zen is to religion what a Japanese "rock garden" is to a garden. Zen knows no god, no afterlife, no good and no evil, as the rock-garden knows no flowers, herbs or shrubs. It has no doctrine or holy writ: its teaching is transmitted mainly in the form of parables as ambiguous as the pebbles in the rock-garden which symbolise now a mountain, now a fleeting tiger. When a disciple asks "What is Zen?", the master's traditional answer is "Three pounds of flax" or "A decaying noodle" or "A toilet stick" or a whack on the pupil's head.
What is Tantric Zen? Well, I don't think I can give you a straight answer, since I don't happen to be a very straight Zen master.
I seemed to recall some words from an old Zen master, something like, "My Zen cuts down mountains." My rejection of Buddhism was a cutting down of mountains; that is precisely how it felt to me.
I'm a Zen Master. I'm an occult teacher. I teach people how to become that, how to be perfect.
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.
Each of the small enlightenments that a Zen practitioner has, which are known in Zen as "Satori experiences," provides deeper insights into the nature of existence and helps a person prepare for complete enlightenment.
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