The purpose of all religions is to bring joy and beauty into our lives; to provide a refuge from our illusionary notion of mortality, and to bring freedom, individuation, and the awareness of our essential nature which is intrinsically immortal and universal.  A tall order?  Definitely.  But it's what we bring to it that makes it work.  When religion fails its purpose, it's inevitably due to the inadequate humility in our dance.  -- Chuan Zhi

At the heart of all  genuine religions, profound philosophies and increasingly sophisticated  psychotherapies, lies the recognition that a nameless, unitary essence defines,  contains and creates all things; all phenomenon, all ideas, all existence. The  mystics and the wise, both religious and secular, have understood and tried to  explain this. But the difficulties in doing so reveal that this underlying  essence cannot be known through words or conceptions. The beauty and power of  Chan is that it points beyond these words, suggests much more behind any  conception.

Our deeds are our closest companions, the ground on which we stand.  Actions are our only true possessions.

Understanding that words and language are very often the cause of confusion, I attempt with my essays to write from the 'centre' and try to get to the point; the point that is always in this moment, always in this place. From the Zen 'point of view,' this moment and this place are identical with your own, so as 'you' read the essay it is all happening in 'your' head! Our identities are in no way separate.

The Way is smooth and straight, no obstacles, no bad weather, no potholes, no pirates or thieves. Just be careful of the karma on either side.

Discourses on the relationship between Zen, Buddhism, and culture

At the beginning of the year a group of our clergy decided to tackle the complex subject of Zen as it relates to Buddhism and to culture through a series of loosely interconnected essays.  The idea was inspired by a dialogue I had several years ago with a Chinese monk who I have known for many years.  We were discussing some of the differences between Buddhism as it is practiced in China and as it is practiced here in the Western world.  Considering the differences in our cultural backgrounds and personal experiences with Buddhism, it was not surprising that our viewpoints were strangely malaligned at times.  While we could agree on all the fundamental and most important basics of Buddhism, a chasm opened when the conversation moved to things like the color of robes, methods for almsgiving, devotional practices, the role of the "Zen Master", Buddhist mythology, the significance of the rules of conduct a monastic takes vows to uphold, among other things.

The objective of this essay series is to consider the Nature of Zen Buddhism from different angles and different focuses of attention; to engage in an exploratory meditation of Zen as perceived through the eyes of various Western Zen practitioners.  Some of the topic ideas originally considered for the series included: Zen’s Heritage Zen as seen through the eyes of Buddhism, Buddhism as seen through the eyes of Zen, Buddhism without Zen, Zen without Buddhism, Seeing 'the Forest for the Trees', Buddhist methods of Zen training, and Zen Mind.

While we open this series with contributions from three of our clerics, we would like to open the conversation to the world at large.  If you would like to share your ideas in the form of an essay, please send a copy to This e-mail address is being protected from spambots. You need JavaScript enabled to view it . Only essays that are well written, demonstrate carefully reflected thoughts, and do not attack, defame, or belittle other groups, individuals, or cultures will be considered for posting. If you would like to comment on the posted essays in this series, please use the submission form at the bottom of any essay page.

-- Chuan Zhi, March, 2011