Zen and Western Thought: Culture and Practice

Upon cracking my first book on Zen, I was naturally shocked to find these words as the introduction to the discourse: “In writing about Zen there are two extremes to be avoided: the one to define and explain so little that the reader is completely bewildered, and the other to define and explain so much that the reader thinks he understands Zen!” (Watts xi) Herein lies my initial predicament—how does one write an intelligent research paper on an idea that is, in fact, completely ambiguous? This disaster with opposites haunted me throughout my entire endeavor, as was indicated by further reading confirming this strange and cryptic message. If Zen is a concept that cannot be described in form, encompasses all things, defies all religions, and is nothing but also is everything at the same time, how, I ask myself, is there even a book to be written on it in the first place? What is the secret to this beautiful and harmonious way of life? After engulfing various respected authors that are from Western descent themselves, and comparing them with ideas formulated by Asians working with the English language, it seems that the problems Westerners encounter when attempting to understand the idea and theology of Zen is just that—they are trying to understand it. The intricate, intangible idea of Zen comes from many factors, including a rich history in culture and Buddhism, a language conducive to abstract concepts, and a culture profoundly different from its Western neighbors. Secondly, due to the nature of Western society, it is difficult to realize the concept of Zen without actually living in a culture that has been entirely shaped by it and not, as in the United States, by a religion such as Christianity. 

Buddha completed a flower and Zen was born.

Credit: GeekPhilosopher

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