"The Way of Zen" » Psytify

Zen…Alan W. Watts published this fantastic book for the first time in 1957.

Acquire knowledge of Zen practices from both the past and present. Have you ever yearned for a world in which everything is serene and uncomplicated?

Have you ever pondered the question, “What is the meaning of life?” at some point in your life?

Because of the chaos that permeates our contemporary culture, many of us are inundated with the everyday anxieties and yearnings that we have, and we frequently get the impression that we are unable to find solutions to the problems that we face.

The book “The Way of Zen,” which was published in 1957, urges readers to investigate the development and background of Zen spirituality. (It’s possible that learning that Zen and Buddhism are not the same thing will come as a surprise to you!)

Alan W. Watts is of the opinion that if we educate ourselves about the fundamental tenets of Zen and put those ideas into action, then peace and tranquility will find their way into our lives.

Table of Contents

1 Introduction
2 Chapter 1
3 CONCLUSION AND SUGGESTIONS for FUTURE STUDY
4 ”Widen The Window”(2019) Book Summary

Introduction

Have you recently watched the animated movie “Kung Fu Panda”? If you have seen it, you may remember Shifu, the wise red panda teacher, trying to meditate while standing on top of a mountain. Shifu was an intellectual red panda.

Every time, he sits in a meditative yoga position and whispers the phrase “Inner peace” to himself. He is struck on the nose by a single drop of water that is falling down the cliff that is above him.

This, of course, is something that annoys Shifu to the point that he disrupts the serenity and quiet of the practice by jumping up and down and shrieking, “Inner peace!” Although this is one of the film’s funnier sequences, I can’t help but question how much it contributes to the way we comprehend the meaning of the word “Zen.”

For example, everyone knows that meditation, which is a way to calm down, came from the cultures of Asia. Many of us are under the impression that Zen and meditation are somehow connected, just due to the fact that the two terms have a similar sound.

The question that needs to be asked is, to what extent do we truly understand Zen’s history and its concept? How much do we really understand about the influence that Zen has had on our lives?

As a result of the author, Alan W. Watts, being aware of the fact that many Westerners may find the fundamental principles of Zen to be confusing, he has written a book with the intention of removing such barriers and explaining the concepts that cause us confusion.

As a consequence of this, in this overview, we will investigate his comprehensive understanding of Zen with regard to both its culture and its practice.

Chapter 1

ZEN’S Origins

A number of Buddhist teachings were the main source of inspiration for the development of Zen philosophy. One important part of Zen, for example, comes from the Buddhist idea of “enlightenment,” which is also called “awakening.”

However, that is the only thing the two religions have in common. You might be surprised to learn that Zen and Buddhism are not interchangeable terms, but this is the honest reality.

In point of fact, Zen was first practiced in China about 400 years after the common era (A.D.). A group of Chinese monks with radical ideas led to the creation of Zen teaching, which was a reaction to the radical ideas of the time.

One monk, a young man named Seng-chao, thought that moments don’t naturally flow into each other the way we usually think they do.

If we take the passage of time as an example, we could say that its signature feature is how the seasons go through their cycles.

After the events of the previous day came to a close and the night ended, a new phase of time or a new day began to commence, and it is possible that we are now in the morning. On the other side, Seng-chao would take a different stance.

Seng-chao made the assertion that every instant is a distinct entity that has the potential to exist apart from whatever has occurred before it or will occur after it.

This runs counter to the prevalent notion that time and space are inextricably linked to one another. He argued that this way of life was the only way to be totally present in any given moment, and he pushed for its acceptance, saying that this was the only way to achieve true presence.

In addition to this, he was of the opinion that one can avoid stress and tension by concentrating on the here and now.

This makes sense given that, if we give it some thought, very few of our problems are brought on by something that is happening to us directly at this very moment.

On the other hand, the majority of our time is taken up by contemplating things that have happened in the past as well as those that will take place in the future.

Seng-chao made an effort to find a solution to this problem by founding a school of thought that encouraged people to pay attention to what was happening in the here and now.

This school of thought eventually gave birth to Zen, which established as one of its primary tenets that there is no other time but the present moment in which we are living.

Chapter 2 Zen Will Free You from the Entanglements You Create for Yourself

How would you introduce yourself to someone else in the nicest possible way? Would you say that one of your goals in life is to make yourself happy?

These are two of the most urgent problems that are currently facing people everywhere on the planet. In fact, the vast majority of our lives are spent wandering aimlessly in search of both happiness and an answer to the essential question of what it is that we are here to do with our lives.

Statements such as “Be yourself” create a dilemma for our culture as a whole because so many individuals are unsure of who they are and what they stand for.

In a similar vein, we pursue happiness in all the wrong ways because, despite our desire to be happy, we frequently do not have a clear understanding of what happiness is or what factors contribute to its formation.

Zen is aware of these widespread problems and makes significant efforts to offer a solution to them.

This is what differentiates Zen from a religion like Buddhism or a practice like meditation; rather than acting as a ritual or a belief system, Zen is a state of mind. Zen is a way of life.

And the first step in accomplishing this is to detach yourself from your own self-centeredness. At first, this might seem strange and even excruciatingly painful.

This is due to the fact that we are taught by Western philosophy to believe that the concept of “yourself” is an innate quality, just as natural to you as the color of your skin or eyes.

Because of this, does it not follow that if you are able to separate yourself from yourself, you no longer have an identity? Or that you have the desire to be a living being?

What aspects of your identity would be lost if you were no longer around?

Zen is a school of thought that challenges this school of thought by asserting that there is no such thing as an unchanging “self” and that one of Zen’s key precepts is that the concept of “self” as we know it does not exist at all. This school of thought says that there is no such thing as an unchanging “self.”

Because Zen is predicated on the idea that there is no time besides the present, it requires its practitioners to accept the idea that they are always changing and progressing in some way.

This acceptance is central to the practice of Zen. As a consequence of this, Zen maintains that you are not the same person that you were even two hours ago.

This is due to the fact that “you” from two hours ago did not have the same level of experience or comprehension as you do today. As a consequence of this, it is challenging to claim ownership of a singular “self” that is stable over time.

Zen practitioners will tell you that this concept, despite the fact that it may appear peculiar to other people, is in fact quite liberating.

For instance, when we base our actions on Western ideology, we naturally adopt typical Western attitudes like the view that we are the sum of our thoughts, achievements, and experiences.

This is one of the attitudes that we naturally accept when we base our activities on Western ideology. It’s possible that we struggle with intense feelings of melancholy, guilt, or shame due to the fact that we might not love our thoughts, achievements, or experiences.

We may experience these feelings as a result of our negative self-perception. And if we are of the opinion that these characteristics are the most accurate way to evaluate who we are and what we stand for, it is not difficult to have a negative opinion of ourselves.

If, on the other hand, you are willing to acknowledge that you do not have a sense of “self” and that there is no other time but the present, you will find that your life is filled with alternatives that you have never before considered to be even remotely possible!

You may now charge bravely into each new moment and make the best of it since you are no longer constrained by the guilt or pressures of a static and constant “self.”

As a direct consequence of this, the Zen way of thinking grants you freedom and alleviation!

Chapter 3 Zen Dıscrımınates Agaınst The Concept Of Joy, As Explanıned In

According to the information that was shown in the previous chapter, the concept of happiness is highly comparable to our concept of who we are in the sense that it frequently results in a great degree of suffering for us.

This is due to the fact that Western culture is characterized by a naive and unrealistic sense of optimism, as well as the presumption that one should feel happiness as a permanent state of mind.

As a consequence of this, we frequently experience an extraordinary amount of pressure to be happy, and as a form of self-torture, we ask ourselves questions such as, “Why am I not happy?

Why do I feel as though, “What is it that I’m lacking in my life that will make me happy?”” Zen philosophy, in contrast to Western thought, does not support the idea that one should make an effort to be happy.

This is due to the fact that Zen is aware that it is naive to imagine that happiness may be a state of mind that can be sustained eternally.

Zen acknowledges that this belief is naive. It is difficult for your experience of life to exist just on the “good” spectrum of possible outcomes if you follow the Zen practice, which acknowledges that there is an equal quantity of both good and dreadful in life.

Zen also helps us reject the idea that we should try to find a certain amount of happiness. This is possible, in part, as a result of the fact that authenticity is yet another fundamental principle of Zen, which stands in direct opposition to anything that is inauthentic.

This is the case despite the fact that many aspects of Western civilization are based on the concept of “faking it until you make it.” Zen is based on the idea that everything should be real. Anything that isn’t real goes against this idea.

The Zen way of thinking recognizes that people can’t change their lives by pretending to be someone or something they’re not, and they can’t change their lives by competing with others to win at their expense.

Instead, Zen recommends that we make an attempt to emulate nature and evolve in a way that is most true to who we are as individuals. This can be accomplished by growing in a way that is most in line with our natural tendencies.

As a direct result of this, Zen practitioners now have a new way of thinking about how they should feel. This is an important part of the Zen philosophical tradition.

Zen stresses that any feeling that comes naturally to you is important because it is true to you. Western ideas may emphasize things like “keeping it together” or “never letting the haters see you cry,” but Zen says that it’s important to show all of your natural feelings.

This stands in stark contrast to the worldview of the West, which may prioritize things such as “holding it together.”

On the other hand, this does not imply that any form of expression is acceptable. For example, Zen teachings say that killing or raping someone is not a good way to show who you are.

Even if you are furious enough to commit an act of violence, this does not give you permission to act violently for no other reason than the fact that you feel like it.

Chapter 4 Meditation And Zen

As can be seen from the chapters that came before this one, a great deal of what we believe to know about Zen is actually incorrect.

For instance, we have the mistaken belief that Zen is synonymous with Buddhism and that it is founded on concepts from the West. As you may have suspected, the same is true for the practice of meditation.

The practice of meditation, which is also known by the trendier moniker “mindfulness,” is extolled in several smartphone apps, and many firms now provide mindfulness retreats for their employees.

It is reasonable to believe that we already have a good understanding of meditation due to the widespread practice of this ancient practice in Western culture.

In regard to “meditation goals,” this is 100 percent accurate. There is a good chance that a friend, an app, or a yoga instructor has posed the following query to you at some point: “What are your goals for your meditation session?”

Take some time to consider what you hope to accomplish during your meditation sessions.

This may appear to be helpful at first because it pushes you to anticipate a successful outcome and then strive toward reaching that outcome. However, this is only an initial impression.

It’s also possible that you’re trying to achieve something pure and fundamental, such as mental clarity or peace of mind; nonetheless, the presence of any “goals” in meditation is really in direct opposition to the practice of Zen Buddhism.

The reason for this is that the Zen meditation practice places a strong emphasis on not seeking anything in particular. Instead of directing your attention toward the cultivation of a calm mind or a tranquil spirit, Zen urges you to accept both yourself and the world precisely as they are in this very moment.

You will never fully know what it’s like to be at peace with yourself unless you face your own reality and learn to find contentment within it, according to the Zen school of thinking.

Only then can you genuinely know what it’s like to be at peace with yourself. Because of this, when you engage in sitting meditation, which is also known as zazen in Japanese, you shouldn’t focus on the benefits you hope to receive from the practice or on cultivating a calmer state of mind.

Instead, you should concentrate on just being present in the moment and letting your thoughts flow naturally.

Instead, direct all of your attention toward simply watching the world around you in the state it is currently in and allowing your thoughts to flow freely without making any kind of evaluation about what you see.

Sitting back and allowing your ideas to flow in an open and sincere manner will get you the clarity you need in the Zen style, which is organic and at your own pace. This is how you will acquire the clarity you want.

CONCLUSION AND SUGGESTIONS for FUTURE STUDY

Although Buddhism may have been the source of Zen (which has contributed to the prevalent misunderstanding that Zen and Buddhism are the same thing), the connection between the two traditions does not extend any farther than that point.

Even if it’s possible that some Buddhist concepts were responsible for sowing the first seeds of Zen, it was a group of radical Chinese monks who wished to develop a plainer school of thought that brought those seeds to full maturity and harvested them.

Additional Observations and Things to Think About When Performing Zen Practice

• Come to terms with the fact that there is nothing you can take or get from life. You can’t be successful without putting yourself in a position to fail. This is because the more you succeed, the more you want to keep succeeding.

• There is no such thing as “myself” outside of the mind-body system, which serves as the basis for our experiences. This is because the mind and body are inextricably linked.

• Zen practice cannot have a purpose or an end goal; if one cannot live in the now, they cannot live anywhere. If one cannot live in the present, they cannot live at all.