The sacred radiance of our original nature never darkens. It has shined forth since beginningless time. Do you wish to enter the gate that leads to this? Simply do not give rise to conceptual thinking. Zen Master So Sahn (1520–1604) is a towering figure in the history of Korean Zen. In this treasure-text, he presents in simple yet beautiful language the core principles and teachings of Zen. Each section opens with a quotation—drawn from classical scriptures, teachings, and anecdotes—followed by the author’s commentary and verse. Originally written in Chinese, the text was translated into Korean in the mid-twentieth century by the celebrated Korean monk Boep Joeng. An American Zen monk, Hyon Gak, has translated it into English.

A neuroscientist and Zen practitioner interweaves the latest research on the brain with his personal narrative of Zen. Aldous Huxley called humankind's basic trend toward spiritual growth the "perennial philosophy." In the view of James Austin, the trend implies a "perennial psychophysiology"—because awakening, or enlightenment, occurs only when the human brain undergoes substantial changes. What are the peak experiences of enlightenment? How could these states profoundly enhance, and yet simplify, the workings of the brain? Zen and the Brain presents the latest evidence. In this book Zen Buddhism becomes the opening wedge for an extraordinarily wide-ranging exploration of consciousness. In order to understand which brain mechanisms produce Zen states, one needs some understanding of the anatomy, physiology, and chemistry of the brain. Austin, both a neurologist and a Zen practitioner, interweaves the most recent brain research with the personal narrative of his Zen experiences. The science is both inclusive and rigorous; the Zen sections are clear and evocative. Along the way, Austin examines such topics as similar states in other disciplines and religions, sleep and dreams, mental illness, consciousness-altering drugs, and the social consequences of the advanced stage of ongoing enlightenment.

Presents a collection of essays, which argue that Zen Buddism actually has a rich and varied literary heritage. Among the significant texts are hagiographic accounts and recorded sayings of individual Zen masters, koan collections and commentaries and rules for monastic life.

Samurai Zen brings together 100 of the rare riddles which represent the core spiritual discipline of Japan's ancient Samurai tradition. Dating from thirteenth-century records of Japan's Kamakura temples, and traditionally guarded with a reverent secrecy, they reflect the earliest manifestation of pure Zen in Japan. Created by Zen Masters for their warrior pupils, the Japanese Koans use incidents from everyday life - a broken tea-cup, a water-jar, a cloth - to bring the warrior pupils of the Samurai to the Zen realization. Their aim is to enable a widening of consciouness beyond the illusions of the limited self, and a joyful inspiration in life - a state that has been compared to being free under a blue sky after imprisonment.

Zen Sanctuary of Purple Robes examines the affairs of Rinzai Zen's Tōkeiji Convent, founded in 1285 by nun Kakusan Shidō after the death of her husband, Hōjō Tokimune. It traces the convent's history through seven centuries, including the early nuns' Zen practice; Abbess Yōdō's imperial lineage with nuns in purple robes; Hideyori's seven-year-old daughter—later to become the convent's twentieth abbess, Tenshu—spared by Tokugawa Ieyasu at the Battle for Osaka Castle; Tōkeiji as "divorce temple" during the mid-Edo period and a favorite topic of senryu satirical verse; the convent's gradual decline as a functioning nunnery but its continued survival during the early Meiji persecution of Buddhism; and its current prosperity. The work includes translations, charts, illustrations, bibliographies, and indices. Beyond such historical details, the authors emphasize the convent's "inclusivist" Rinzai Zen practice in tandem with the nearby Engakuji Temple. The rationale for this "inclusivism" is the continuing acceptance of the doctrine of "Skillful Means" (hōben) as expressed in the Lotus Sutra—a notion repudiated or radically reinterpreted by most of the Kamakura reformers. In support of this contention, the authors include a complete translation of the Mirror for Women by Kakusan's contemporary, Mujū Ichien.

I call Zen the only living religion because it is not a religion, but only a religiousness. It has no dogma, it does not depend on any founder. It has no past; in fact it has nothing to teach you. It is the strangest thing that has happened in the whole history of mankind – strangest because it enjoys in emptiness, it blossoms in nothingness. It is fulfilled in innocence, in not knowing. It does not discriminate between the mundane and the sacred. For it, all that is, is sacred.

Zen is unconditionally value-free – if you make a condition, you miss the point. Zen has no fear and no greed. Zen has no God and no Devil, and Zen has no heaven and no hell. It does not make people greedy by alluring them, promising them rewards in heaven. And it does not make people frightened, scared, by creating nightmarish conceptions of hell. It does not bribe you by rewards, and it does not punish you with tortures. It simply gives you an insight to see into things – and that insight frees you. That insight has no greed as a base to it and no fear as a base to it. All other religions are greedy, all other religions are based deep down somewhere in fear. That’s why we use the word ’god-fearing’ for a religious person – a religi-ous person is god-fearing.

God is the greatest dictator, if you accept the fiction that he created the world and also created mankind. If God is a reality, then man is a slave, a puppet. All the strings are in his hands, even your life. Then there is no question of any enlightenment. Then there is no question of there being any Gautam the Buddha, because there is no freedom at all. He pulls the strings, you dance; he pulls the strings, you cry; he pulls the strings, you start murders, suicide, war. You are just a puppet and he is the puppeteer.

Zen and Therapy brings together aspects of the Buddhist tradition, contemporary western therapy and western philosophy. By combining insightful anecdotes from the Zen tradition with clinical studies, discussions of current psychotherapy theory and forays into art, film, literature and philosophy, Manu Bazzano integrates Zen Buddhist practice with psychotherapy and psychology. This book successfully expands the existing dialogue on the integration of Buddhism, psychology and philosophy, highlighting areas that have been neglected and bypassed. It explores a third way between the two dominant modalities, the religious and the secular, a positively ambivalent stance rooted in embodied practice, and the cultivation of compassion and active perplexity. It presents a life-affirming view: the wonder, beauty and complexity of being human. Intended for both experienced practitioners and beginners in the fields of psychotherapy and philosophy, Zen and Therapy provides an enlightening and engaging exploration of a previously underexplored area.