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Date of the document's last update/modification 03/09/93
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This file is the work of Stan Rosenthal. It has been placed here, with his kind
permission, by Bill Fear. The author has asked that no hard copies, ie. paper
copies, are made.
Stan Rosenthal may be contacted at 44 High street, St. Davids, Pembrokeshire,
Dyfed, Wales, UK. Bill Fear may be contacted at 29 Blackweir Terrace, Cathays,
Cardiff, South Glamorgan, Wales, UK. Tel (0222) 228858 email
[email protected].
Please use email as first method of contact, if possible. Messages can be sent
to Stan Rosenthal via the above email address - they will be forwarded on in
person by myself - B.F.
NOTE:
You may find and odd sentence or missing information every now and again in the
files. Hopefully not to frequently. This is because the files were originally
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the 5.25 disks were very old and had bad sectors - thus missing info.
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FIRST ESSAY
AN INTRODUCTION
TO ZEN TAOISM AND ITS PRECEPTS
In common with many things which are unusual, deep or complex, it is easier to
say what Zen is not, rather than what it is. To many people, looking at it
from the outside, Zen seems to be an introverted process in which the
practitioner sits for hours, contemplating, daydreaming, or undergoing some
form of self-indulgent analysis. To others, who perhaps have read something of
the history of Zen, it is a philosophy for warriors to live by; whilst those
who are concerned with cultural pursuits, probably interpret the information
with which they are presented as meaning that Zen is for the intellectual elite.
As though to add to the confusion, some publications from the U.S.A. during the
1950s and 1960s described various psychadelic experiences as being 'Zen-like'
(which of course, they are not). Since there was comparatively little authentic
information available on Zen in the English language at that time, Zen became
thought of quite commonly as being an 'alternative' or 'hippy philosophy',
whereas in reality the misleading information published at that time now seems
to have been an attempt to promote the use (or abuse) of hard drugs, an activity
which no Zen practitioner would condone. Such misconceptions are of course
common, and can occur easily with regard to any philsophy, especially since
philosophy is not something which many people think about, much less, practice
in their lives.
Whilst the 'hippy' picture is an inaccurate picture, painted by those who are
prepared to capitalize on the deprivation needs (discussed later) ignorance or
weaknesses of others, the other three pictures, the warrior, the intellectual
and the meditator are not without some validity, and are in some ways each
quite symbolic of Zen, for each can represent the battle we might engage in
when trying to discover our own true nature. Sometimes this battle will be
quite ferocious, whilst at other times it can be a stressful process, but a
process which results in quietude and serenity.
In any instance though, it is a misconception to think of Zen as being no more
than meditation, intellectualization or the martial arts, for it is much more
than these, and more even than self-awakening; it contains a deep philosophy
which can be applied to virtually any situation, and has been the source of
inspiration to countless individuals and many aspects of Western as well as
Eastern society. Its influences range from the creative or fine arts, to the
martial arts; from drama to pottery, and from literature to philosophy.
Some early misconceptions concerning Zen probably resulted from the fact that
it was the martial arts, rather than the fine or creative arts which served to
introduce Zen to the west, for there has long been a worldwide interest in the
various forms of combat and self-defence, such as Karate, Judo, Ninjitsu, Kendo,
Iaido and Aikido, which have their roots in Zen philosophy. However, in world
literature there is now a wakening appreciation of Zen poetry epitomised by the
Haiku, Waka and Tanka, whilst in music the sound of the Shakuhatchi is no
longer strange to our ears. The effect of Zen upon the graphic arts such as
surface pattern and fashion is now well known, whilst in psychology, sociology
and international politics, the Zen Taoist influence has been strengthened by
the work of such eminent writers as Erich Fromm, Carl Gustav Jung, Abraham
Maslow and Dag Hammarskjold to name but four, and in ceramics the work of the
raku potter, Shoji Hamada, echoes the same philosophy.
To those unfamiliar with Zen, it seems strange that a single philosophy could
encompass and influence so many areas of life, but to the practitioners of Zen
there is nothing surprising in this at all....in fact they would probably be
surprised if it were not so. This is not to imply that everything in the world
has been influenced by Zen, and neither is it to claim that the most eminent
people in every field of work have been influenced by Zen, but it can be said
in all honesty that Zen Taoism (the oldest form of Zen) and Zen Buddhism have
between them influenced very many people, who through their own application of
Zen philosophy have made real their own creative potential, and made positive
marks upon the world, not least of which are the outspoken and sometimes
particularly courageous arguments for world peace.
Such acts as these, the deep rooted philosophy, its application to such a wide
range of topics and areas of life, do indicate that Zen is unlike many other
ways of life. Although it considers thoughts and words to be important, it also
considers that action is important. In this respect an 'action' can be a single
act, or it can be 'the act of living', which is to say 'the manner in which we
live our lives'. This of course is the major difference between Zen and other
philosophies or religions which frequently satisfy their adherents at a verbal,
conceptual or 'public appearance' level, and which do not call upon them to
show any kind of 'active' proof.
Briefly then, the proof of Zen philosophy is in its application. This does not
mean that the Zen student has to prove to his teacher (called a 'Roshi', which
translates literally as 'old scholar') that everything he or she does is a Zen
act; what it does imply is that as the student progresses in study and
application, more and more of the actions concerned with life are performed in
a Zen manner. Just what it is that constitutes a 'Zen manner' is difficult to
define in summary form, but in essence, it is to act according to the principles
of Zen. In Zen Buddhism these fundamental principles are found in 'The Four
Noble Truths' and 'The Eightfold Path' and in Zen Taoism (discussed in more
detail later) they are found in the 'precepts', these being guidelines which
it is believed lead the individual to realization (making real) of his or her
latent potential.
There is no pretence in Zen Taoism that it is easy to apply the precepts, but
this is not so much due to the precepts themselves as it is to the manipulative,
inhibiting and even damaging aspects of society which they assist us in
overcoming. Novice students are usually reminded when 'the going gets tough'
that if the precepts were unnecessary there would be no need of Zen itself, and
that if they were easy to apply there would be no need of 'sesshin' (group
meetings), 'naisan' or 'dokusan' (private, confidential tutorials), and no need
of private study.
Zen Taoism believes that the vast majority of human beings are born with
inherent potential which is never realized (made real by being manifested or
used), because it is inhibited or repressed by certain negative elements in
society which we allow, frequently by default, to govern our lives. The fact
that Zen never has been, and probably never will be an 'establishment
philosophy' is probably due to the fact that it considers the socio/economic/
political philosophy of most establishment orders to be generated around what
it terms 'self-serving motivation' (the need, which they percieve, to serve or
preserve their own power or authority, rather than serving those who give them
that power or authority). This self-serving motivation is believed in Zen to
be a major negative element in our lives, the manipulative aspects of which are
often mirrored within the smaller units of the social structure (even the
family), and between individuals at all levels from the public and political to
the personal and intimate.
It must be admitted however that there is a particular problem which underlies
the application of Zen Taoist precepts; this is not a problem in actually
applying them, but in understanding them. This problem exists for many novice
Zen students, and (it must be further admitted) is due in no small part to the
esoteric or mystical language in which they are expressed. There have been
attempts to explain the reason for this, the most common being that Zen Taoism
is iteslf essentially spiritual. This is not my own belief. Without going
into considerable detail on the history of Zen Taoism, it is hopefully
sufficient to say that both Lao Tzu and the Boddhidharma, who between them
originated what we call Zen Taoist philosophy, were both extremely pragmatic
men. This is not to say that they were without spirituality, but they were
both 'of the world', being concerned more with saving humanity from itself,
than from anything which might exist on a 'spiritual plane'.
Having accepted though, that the literature of Zen Taoism is more than
liberally strewn with poetic, esoteric or mystical phrases, the question still
remains as to why should this be the case if it is meant to be practical and
useable. There is hopefully no need to explain the poetic nature of much of the
literature, since that which is beautiful needs to be defended only against
barberians, and one reason why so much of Zen literature is shrouded in
mysticism is, in my opinion, similar to this. It is that the use of this style
defended the teachings from the establishment figures and groups who might
have perceived it as a danger to their own self-serving interests if it had
been phrased in more obvious terms.
The second reason for the use of such language is, I believe, the inherent
limitaion of language itself. Those states, processes and experiences which
Zen speaks of are not of themselves mystical, but are meant to be experienced,
and many of them can be understood only through experience. The Bodhidharma
expressed this 'experiential' nature of Zen perfectly in the phrase,
"It is a transmission beyond words."
It is with these words in mind that the Zen student is advised to both study
and practice; and the reason for this is that the realization of Zen occurs
through both. Whilst a book might provide a means of study, there is no book
which is a valid substitute for experience. Zen sesshin is not only a 'study
group' because it also provides the opportunity for experience...and that which
might be experienced in a Zen Taoist sesshin is something of the reality of the
precepts. However, Zen teaches that 'experience makes knowledge real', not that
experience replaces knowledge. Provided that we enter Zen 'with an empty cup',
any Zen Taoist Roshi would appreciate the fact that a would be student has at
least tried to discover what Zen is about..... and what it is about is described
in its precepts, which are discussed in the following essays. For your
convenience however, and because so many of us like to experience where we are
going before we arrive (or in s/me cases, even before we set out on the journey)
the precepts are listed overleaf.
Have compassion for all sentient beings,
causing them no unnecessary hurt, nor needless harm.
Refrain from needless competitiveness,
from contriving for self-advantage,
and from subjugating others.
When accepting authority over others,
k.ow also that you accept responsibility for their wellbeing.
Value true friends(ip, and fulfidd your obligations,
rather than striving with egotistical motive.
Seek liberation from the negative passi
let the mind be like running water.
When you are required to act,
remember that right motive
is essential to right action,
just as right thought is essential to right words.
Beware of creating burdens
for yourself or others to carry.
Act with necessary distinction,
being both creative and receptive,
and transcending subject/object dichotomy.
Know that you are not the centre of the universe,
but learn to put the universe at your centre,
by accepting the instant of your being.
Seek security within yourself,
rather than in others.
Know that even great worlddy wealth,
and the accumulation of material things
are of little worth,
compared with the priceless treasures;
love, peace and the freedom to grow.
Allow yourself to be,
so that your life may become a time of blossoming.
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