Suzuki provides a complete vision of Zen, which emphasizes self-understanding and enlightenment through many systems of philosophy, psychology, and ethics. Written in a lively, accessible, and straightforward manner. As Zen concerns a search for insight into the truth, I (someone trained in science, mathematics and logical reasoning) was looking for insight into Zen. It provides, along with Suzuki’s Essays and Manual of Zen Buddhism, a framework for living a balanced and fulfilled existence through Zen. Suzuki was in print and available. Hence we should say that his mind is tainted and not at all pure, however objectively or socially good his deeds are. These facts plainly show that those sects of Far-Eastern Buddhism are at bottom foreign importations.But when we come to Zen, after a survey of the general field of Buddhism, we are compelled to acknowledge that its simplicity, its directness, its pragmatic tendency, and its close connection with everyday life stand in remarkable contrast to the other Buddhist sects. [2] Suzuki intended the resultant volume, 1934's An Introduction to Zen Buddhism, to be used as a companion with the contemporaneously published Manual of Zen Buddhism. In Zen, logic limits the perception of reality. Woe unto those who take it for decadence and death, for they will be overwhelmed by an overwhelming outburst of activity out of the eternal silence. The writing was sparse, but the koan examples were frequently entertaining and sometimes enlightening. Penetrate through the conceptual superstructure and what is imagined to be a mystification will at once disappear, and at the same time there will be an enlightenment known as satori.2Zen, therefore, most strongly and persistently insists on an inner spiritual experience. For that it was pretty good-- he packs in a lot of good anecdotes, koans, and stories into each chapter. Herein lies the practical merit of Zen. I raise my hand ; I take a book from the other side of the desk ; I hear the boys playing ball outside my window; I see the clouds blown away beyond the neighbouring wood: — in all these I am practising Zen, I am living Zen. I had read the introduction to 'The Bhagavad Gita' before this by Eknath Easwaran, and what was quite striking to me was the persistence of 'perennial philosophies' - philosophies ungrounded in pure reason that existed across cultures. No amount of reading, no amount of teaching, no amount of contemplation will ever make o, Suzuki clearly distinguishes Zen from other forms of Buddhism and from other religions, especially Christianity. Nonetheless this is a good basic intro to Zen for someone who's had little or no prior exposure to it. For instance, look at those extremely complex rites as practised by the Shingon sect, and also at their elaborate systems of ‘mandala”, by means of which they try to explain the universe. Christians use prayer, or mortification, or contemplation so called, as the means of bringing this on themselves, and leave its fulfilment to divine grace. Hence we should say that his mind is tainted and not at all pure, however objectively or socially good his deeds are. Also included is link through access to seven actual pages from the book. Life itself must be grasped in the midst of its flow; to stop it for examination and analysis is to kill it, leaving its cold corpse to be embraced.". A brilliant and logical exposé into the fact that Zen cannot be understood using brilliance and logic. I had read the introduction to 'The Bhagavad Gita' before this by Eknath Easwaran, and what was quite striking to me was the persistence of 'perennial philosophies' - philosophies ungrounded in pure reason that existed across cultures. Therefore, to understand the East we must understand mysticism; that is, Zen.It is to be remembered, however, that there are various types of mysticism, rational and irrational, speculative and occult, sensible and fantastic. I am not going to post my ideas about Zen here. For their metaphysical complexity, their long-winded phraseology, their highly abstract reasoning, their penetrating insight into the nature of things, and their comprehensive interpretation of affairs relating to life, are most obviously Indian and not at all Chinese or Japanese. Suzuki, Suzuki clearly distinguishes Zen from other forms of Buddhism and from other religions, especially Christianity. An Introduction to Zen Buddhism, by Daisetz Teitaro (D.T.) [3] The Marshall Jones Company of Boston oversaw first publication in the United States. Daisetz Teitaro Suzuki was a leading world authority on Zen Buddhism. It is so hard to write a book (or a text) about something (Zen) where you try to argue and explain why you cannot write a book about it. 1991 I found this book better in small doses and spent more time reading this slim volume than I typically would. To get the clearest and most efficient understanding of a thing, therefore, it must be experienced personally. This discussion predates any post-truth narrative and is as relevant today as when it was written. He also possessed a thorough knowledge of Western thought, thus enabling him to become one of the most articulate interpreters of Zen to the West. When this developed form of the Mahayana was introduced into China and then into Japan, it achieved further development in these countries. This order is one of the most significant aspects of Buddhism, not only from the point of view of its historical importance and spiritual vitality, but from the point of view of its most original and stimulating manner of demonstration. I am not going to post my ideas about Zen here. First published in Kyoto by the Eastern Buddhist Society, it was soon published in other nations and languages, with an added preface by Carl Jung. Reading Erich Fromm's The Art of Being directed me to this book. I`m still in Japan now,　and I just bought this book from a local bookstore called Junku-do in Ikebukuro. As a matter of fact, the Mahayana, with all its varied formulae, is no more than a developed form of Buddhism and traces back its final authority to its Indian founder, the great Buddha Sakyamuni. One insight that came to me is that Zen embodies a denial of logic, in particular a denial of the law of the excluded middle ("either A or not-A"). — 132 pages An Introduction to Zen Buddhism is a 1934 book about Zen Buddhism by Daisetz Teitaro Suzuki. Boom. [1], The book grew out of Suzuki's 1914 publications for the Japanese journal New East. Written in a lively, accessible, and straightforward manner, An Introduction to Zen Buddhism is illuminating for the serious student and layperson alike. After reading this, I will not be in a hurry to read more by this. It also seemed to me that the concept of "satori" is concerned with a realization of one's true nature. What I mean is simply that in the working of the Eastern mind there is something calm, quiet, silent, undisturbable, which appears as if always looking into eternity. One of the world’s leading authorities on Zen Buddhism, D. T. Suzuki was the author of more than a hundred works on the subject in both Japanese and English, and was most instrumental in bringing the teachings of Zen Buddhism to the attention of the Western world. Zen Buddhism is more a lifestyle, a way of liberation, than it is a religion or a belief system: "it is anything but a philosophy in the western sense of the word." Zen abhors this. It does not attach any intrinsic importance to the sacred sutras or to their exegeses by the wise and learned. You are not living as you ought to live, you are suffering under the tyranny of circumstances; you are feeling a constraint of some sort, and you lose your independence." The Indians are mystical, but their mysticism is too speculative, too contemplative, too complicated, and, moreover, it does not seem to have any teal, vital relation with the practical world of particulars in which we are living. I read this to mean that even without ever attaining, This mumbo jumbo is complete nonsense. Though the scaffold affords a most useful means to reach the inmost reality, it is still an elaboration and artificiality. Its discipline is to enable full perception of the total Reality, the reality beyond dualisms. If Buddhism were to develop in the Far East so as to satisfy the spiritual cravings of its people, it had to grow into Zen. I can't quite buy into Satre's existentialism, (maybe i'm not disposed to, or maybe I don't have the right intellectual framework right now) and these buddhist philosophies that connect to my asian heritage make sense to me more than my forays into Christianity or even aggressive atheism.

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