As a way of life, Zen differs rather obviously from traditional life-patterns in Western civilization through its emphasis on meditation. Its advocates insist however that Zen also offers a cure for many of the ills of Western industrialized societies. The anxieties resulting from excessive concern with oneself, the bustling haste to complete a task and move on to something new, the dissatisfaction associated with the constant struggle to overcome obstacles in achieving goals, the harmful psychological, social, and biological effects produced in the attempt to dominate nature technologically—all these ills can be overcome by a life of Zen.
Within the context of the treatment of the good life her, Zen Buddhism may show some strong resemblances to Stoicism. The stoics' notion of freedom as the removal of desire seems similar to the Zen Buddhists' freedom as release from the ambitious pursuit of goals. The stoics' accepting whatever is not within one's power seems much like not resisting the flow of events. Furthermore, both positions lead to approval of a life in harmony with nature. Nevertheless, we cannot push these resemblances very far. Satori and the special meditation to overcome the usual patterns of rational thought have no counterpart in stoicism. Rather, stoicism stresses rational thought. The spontaneity and goalless activity characteristic of Zen are foreign to stoicism. The overcoming of excessive self-consciousness does not accord well with the stoics' stress upon individual character development and self-control. Finally, stoicism requires no rejection of dualistic oppositions as is the case with Zen Buddhism.
Controversies: Some Objections and Possible Replies
(Note About Objections and Possible Replies: You should look upon the objections and possible replies as opportunities for further thought rather than as definitive statements. Holders of the original position are not likely to be overwhelmed by the objections; and critics of the original position are not likely to be convinced by the possible replies. These objections and possible replies accomplish a proper goal if they push you to think more deeply about an issue, leading you to seek more clarity and justification in drawing your own conclusions.)
As a way of life, Zen Buddhism is outdated due to the cultural dominance of Western civilization throughout the world. Although Zen may have appealed to large numbers of people in the past and may still appeal to relatively small, dissatisfied groups even now, most societies increasingly will follow the pattern set by the Western industrialized nations. Technological advancement based upon the rational categories of Western thought and the values accompanying this advancement are the key to power and survival in the contemporary world; the rather mystical, spiritual tendencies of Eastern thought are no longer appropriate. Rising expectations and demands for higher standards of living throughout the world can only be satisfied through Western models. Any society that fails to accommodate this cultural dominance of Western civilization condemns itself to insignificance or perhaps oblivion.
A Possible Reply: Technological civilization produces numerous ills, for example, anxiety, unhappiness, total war, pollution, and endless frustration—for which it has no remedy. Yet Eastern thought has the remedy. Moreover, despite technological dominance, a society can still adapt any new social changes to the more basic demands of ancient wisdom.
(2) The Advantages of Dualism
Dualism is hardly an impediment to human progress. Goal-directed activity based upon moving toward or away from an opposite has been instrumental in bettering the lives of human beings because they are able to concentrate their efforts on specific, achievable aims instead of dissipating their energies by trying to appreciate everything that they experience. For example, overcoming poverty or getting an education or demanding one's rights are pragmatic goals that one can work to achieve in order to bring about real improvement in the quality of life. In addition, few people really want to give up the numerous benefits conferred upon them through application of the rational categories of Western thought. Advances in agriculture, medicine, economic standard of living, communications, and representative government are just a few of these benefits.
A Possible Reply: Sooner or later, living by an illusion takes its toll. Although the specialized interests of Western civilization produced notable achievements, the neglect of the whole person and of nature as a whole cannot proceed indefinitely without harmful consequences. Today, ample evidence exists that industrialized societies are reaping the bitter fruits of their neglect in the form of psychological problems, pollution, drug-use, violence, social unrest, and a “malaise” of the spirit.
(3) Refuting a Straw Man Argument
Although dualism characterizes a good deal of Western thought, it would be a gross oversimplification to reduce the whole to goal-directed activity based upon the conflict between opposites. For example, not all Western thought views nature as an alien entity to be dominated by human beings. Nor does all this thought produce excessive self-consciousness. Many of the ills advocates of Zen associate with industrialized societies are readily curable within the bounds of Western thought itself, without resorting to Eastern wisdom. This does not mean that Zen is a waste of time; it may well have much to offer for consideration; but it need not be the only, or even the best, solution to contemporary problems.
A Possible Reply: In examining Western thought, we should judge in terms of dominant tendencies as they are applied in the real life activities of industrialized societies. What we find, with respect to dominant tendencies, are destructive consequences resulting from excessive self-consciousness and from goal-directed activity based upon the conflict between opposites. Given these dominant tendencies, corrective measures arising solely within Western thought itself are unlikely to occur. A far different perspective is necessary; and Zen provides it. However we should not make the mistake of simply regarding Zen as a solution to the problems of Western civilization. A genuine understanding of life does not arise from excessive concern with goal-directed, problem-solving activity.
Besides, any attempt to evaluate Zen apart from the practice of Zen is the same as presuming that the blind can see. What Zen has to contribute as an alternative to Western thought really can be grasped only by those who experience Zen, not by those who merely talk about it.
(4) Rejecting the Ineffable
The Zen experience belongs to the realm of the ineffable—that is, it cannot be talked about or described in words. In the real world, however—where, for example, we raise children, conduct diplomacy, and receive job instructions—“the ineffable” is synonymous with “the irrelevant.” We are not going to solve the practical problems of life through meditation and mystical experience.
A Possible Reply: Although the Zen experience cannot be described in words, it is not thereby irrelevant to practical life. A parent, a diplomat, or a worker can benefit as much as a monk who lives in a monastery for thirty years. The experience itself is indescribable. Once having had the experience though, a person's perspective of the world has been so transformed that the problems of practical life are no longer so troublesome. A life of freedom and spontaneity in harmony with nature can hardly be labeled “impractical.”
(5) Escaping Self-Consciousness
From the standpoint of an external observer, a life of Zen does not really escape excessive self-consciousness or even avoid goal-directed activity. Meditation is a highly private experience; self-improvement is an appropriate label for the freedom and spontaneity involved; and the life in harmony with nature produces a private serenity and sense of well-being. Even the koans are more likely to strengthen one's ego in new ways rather than to demonstrate the absurdity of the usual conception of the self. As for goal-directed activity, the life of Zen includes it just as much as any follower of Western thought does. The pursuit of satori, for example, is definitely a goal-directed activity. Just because a follower of Zen gains freedom from goals in some subjective, psychological sense does not mean that goals are really absent as directives for action.
A Possible Reply: The flaw in the objection is evident in the opening phrase, “from the standpoint of an external observer.” A life of Zen cannot be analyzed from the outside. Zen must be practiced and experienced. If external observers remain unconvinced about what followers of Zen say, this result in no way reflects upon the adequacy or inadequacy of Zen Buddhism as a way of life.
3.40 Zen Buddhism presents some rather obvious problems when we take up the question of evaluation. If, as advocates say, Zen must be practiced and experienced rather than just talked about, then any criticisms based upon reading about Zen may not be very significant. On the other hand, it may be irresponsible to advise readers to go off and meditate on their own, based upon the brief presentation of Zen Buddhism here. A better approach would have interested readers seeking out more information, perhaps by working through D. T. Suzuki's Essays in Zen Buddhism. Eventually however, a person may well need to turn to a Zen master for an initiation into the life of Zen.
3.41 On what grounds, if any, can a person reject Zen as a view of the good life without having practiced or experienced it? More particularly, if you do not plan to study Zen Buddhism more deeply in the next few months, how do you justify your decision? Can you argue, for example, that there are other alternatives more worthy of consideration first?
3.42 Given the stress on naturalness and on the rejection of domination over nature in Zen, we may well expect advanced technology to be a nemesis of the way of Zen. Yet, in a work entitled Zen and the Art of Motorcycle Maintenance, Robert Pirsig says, “The Buddha, the Godhead, resides quite as comfortably in the circuits of a digital computer or the gears of a cycle transmission as he does at the top of a mountain or in petals of a flower. To think otherwise is to demean the Buddha—which means oneself.” Pirsig sees no conflict between Zen and technology, provided that one approaches technology with the proper attitude. He offers the example of skilled mechanics:
I think that when this concept of peace of mind is introduced and made central to the act of technical work, a fusion of classic and romantic quality can take place at a basic level within a practical working context. I've said you can actually see this fusion in skilled mechanics and machinists of a certain sort, and you can see it in the work they do. To say that they are not artists is to misunderstand the nature of art. They have patience, care and attentiveness to what they're doing, but more than this—there's a kind of inner peace of mind that isn't contrived but results from a kind of harmony with work in which there's no leader and no follower. The material and the craftsman's thoughts change together in a progression of smooth, even changes until his mind is at rest at the exact instant the material is right.8
Pirsig's presentation offers another glimpse of the way in which Zen can fit within the context of everyday life. Make a list of features of advanced technology in contemporary life that seem opposed to the Way of Zen. Then consider whether or not these features may be overcome.
3.43 Suppose that you were asked to explain Zen Buddhism to a group of factory workers. What would you say? How successful do you think you would be in developing additional interest in Zen? Can you identify any particular groups of people you think may be especially receptive to Zen Buddhism as a way of life?
3.44 Evaluate the various objections to Zen Buddhism mentioned here. Be sure to consider the possible replies a follower of Zen may make to each objection, in making your evaluation. Which is the strongest objection? The weakest? Would you offer other objections besides those mentioned in the text? If so, what are they? What is your general evaluation of Zen Buddhism as a view of the good life?
A monk said to Bokushu, “We are always putting on and taking off our clothes, and eating our food—is there any way of avoiding this?” Bokushu said, “By putting on and taking off our clothes and eating our food.” The monk said, “I don't understand.” Bokushu said, “Not understanding is wearing clothes, eating food.”
from Games Zen Masters Play: Writings of R. H. Blyth9
At first glance, most of us probably see Zen Buddhism as a collection of amusingly strange sayings, apparently at odds with whatever it takes to function well in everyday life. The call for meditation, the need to transcend rationality and self-consciousness, and the significance of satori just deepen this sense of apparent impracticality.
Advocates of Zen however claim quite the opposite. They see Zen as a way to function more adequately in everyday life—by removing hindrances to functioning well.
What are these hindrances? According to Zen, they are unnaturalness, lack of spontaneity, and excessive self-consciousness. Thus, for example, people feel “out of place”; or they rationalize too much before they act; or they “press too hard” to succeed; or they worry too much about failure; or they fear what others will think of them. In a word, attitude is the hindrance. Zen offers a way to cultivate a special attitude.
Suppose that you went to a Zen master because you wanted to become a better lawyer. The master would be more likely to tell you to take up gardening than to get tips from a famous, successful attorney. Why? Because acquiring a skill is not simply or mainly a matter of mastering technique; most importantly, it is a matter of not having an attitude that interferes with acquiring the skill. Mastering techniques, of course, is not wholly irrelevant. Still, if you try to become a better lawyer by following tips, you will likely have to think about each successive step as you proceed—thereby losing naturalness and spontaneity. Likewise, the prospects of success or failure engage the self too strongly. On the other hand, the gardening provides simple, unhurried work that brings you closer to nature. Thus, as you think about and appreciate this work, you enter into the natural flow of events; the hindrances to becoming better at the law slip away; and you have the attitude that makes you a better lawyer.
Just as you do not become a better lawyer by following anyone's tips, you also do not become a good person by obeying someone's set of moral rules. So Zen Buddhism does not offer any specific set of moral directives. Again, you must take on the proper attitude.
The proper attitude comes through meditation and, then, satori. Extensive, concentrated meditation is necessary—although one need not live as a monk for the rest of one's life. There is time in most persons' lives for meditation: One can even meditate in the process of performing daily routines.
Regarding the problem of food and clothes mentioned in the opening passage, they cease to be a problem once we grasp that they are not a problem “by putting on and taking off our clothes and eating our food.”
1. The origins of Zen Buddhism are as ancient as any in the Western philosophical tradition; so the account here offers only the briefest glimpse of the position. Moreover, the account is based mainly upon Alan Watts, The Way of Zen, an oddity in itself, since Watts is a Westerner—rather than upon the work of the major historical figures in the movement. Watts' interpretation however has the advantage that he takes care to relate Zen, by way of comparison and contrast, with Western cultural traditions. And since Zen Buddhism, according to the Zen masters themselves, must be practiced rather than talked about, to be grasped and appreciated, perhaps we need not quibble over whether or not Watts is the best exponent of Zen, for our purposes.
2. In some translations, “enlightenment” is used for “satori.”
3. Quoted in Robert F. Davidson, Philosophies Men Live By (New York: Holt, Rinehart, & Winston, 1974), 2nd ed., p. 418.
4. D. T. Suzuki, Essays in Zen Buddhism: First Series (New York: Grove Press, 1961), p. 230.
5. Alan Watts, The Way of Zen (New York: Vintage Books, 1957), p. 127.
6. Lucien Stryk and Takashi Ikemoto, eds., Zen: Poems, Prayers, Sermons, Anecdotes, Interviews (Athens: Swallow Press, 1981), p. 121.
7. Ibid., p. xiii.
8. Pirsig, Robert M., Zen and the Art of Motorcycle Maintenance (New York: Bantam Books, 1974), p. 289. The earlier statement about the Buddha comes from p. 18.
9. Robert Sohl and Audrey Caff, eds., Games Zen Masters Play: Writings of R. H. Blyth (New York: Mentor Books, 1976), pp. 97-98.
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