Watts - What is zen?

Although not long ago the word Zen was unknown to most Europeans and Americans, it has for many centuries been one of the most potent influences in molding the cultures of Japan and China. It would be as great a mistake to leave out the consideration of Zen in a history of Japan as to omit Christianity in a history of England.

Zen remained relatively unknown to the world, however, because until rather recently the exponents of Zen were hesitant to spread the doctrine abroad for fear its essence would be lost. This is because Zen is a practice based entirely upon a certain kind of personal experience, and no complete idea of its truths can be given in words. Finally in the early years of the twentieth century various Far Eastern writers among them the noted Dr. D.T. Suzuki made known the details of this remarkable way of life. It then became apparent to Westerners that Zen is responsible for many of the things that fascinate us about the Far East, including the martial arts of judo and aikido and the exquisite aesthetic flavor that characterizes Chinese and Japanese art.

Many hold Zen to be at one with the root of all religions, for it is a way of liberation that centers around the things that are basic to all mysticism: awakening to the unity or oneness of life, and the inward as opposed to outward existence of God. In this context the word God can be misleading because, as will be seen, the idea of a deity in the Western religious sense is foreign to Zen.

The aim of this book is to act as a guide to give the contemporary reader some idea of the basic principles of Zen. My intention is to point out the way by offering the rudiments of the path to those whose search for truth has been hindered by the dogmas, creeds, and misunderstood rituals that choke the road of modern religion.

In the Western world we have become accustomed to thinking of spiritual concerns as being distinct from everyday life. We think of the spiritual as being other worldly, and therefore those art forms that portray spiritual subjects do so with symbols of the divine that transcend everyday materiality.

But in the art of Chinese Zen Buddhism one finds a supreme concentration on the most common aspects of everyday life. Even when the great sages of Buddhism are depicted, they are rendered in a secular style, just like very ordinary people, and more often than not as wandering idiots and tramps. The significance of this extremely human portrayal is that it shows us that their attitude about the relationship of the soul to the body and of mind to matter is entirely different from ours in fact they do not really consider the spiritual life in those categories at all.

We feel that our soul is separate from the body, that spirit is separate from matter, and by extension that God is separate from the world. And as we have confronted and tried to reconcile ourselves to this material world we have come to identify ourselves as a kind of detached soul, and therefore we have come to feel that there is a problem with material existence. We believe that life is something that we must conquer, or something we must somehow get out of. But either way we feel distinct from it, and think of ourselves not as a part of the natural material world, but as separate from it, dominating it, and trying to master it.