There is so much mystery in Zen Buddhism that those who read and study it do so rely on a contemporary standpoint. But it is almost impossible that Zen should speak for itself through modern ideas and various contemporary meanings we give to Zen’s words. We have only ourselves to look into to begin to find the portal or the same the path of Zen. Ultimately, Zen wants us to look within.
The more we look within, there is a more subtle world to be examined but this examination is not about looking at something other than the onlooker. The fundamental difference between the onlooker and the examined is precisely zero. It is somewhat like saying the difference between thought and extension is precisely zero. Still, we do not understand how there can be this zero difference.
Zen will suggest to us that this zero difference is spirit or absolute Mind before it becomes manifest as thought and extension. Thus, in essence, there is zero difference. At this point, what the adept is missing is the direct experience of spirit, itself, which is unthinkable and infinite.
Faced with a lack of experience, the Zen adept must either fish or cut bait. The adept must either take up the more difficult mind, the religious mind, which works by direct intuition or gnosis, or take up the ecclesiastical mind which is observant and intellectual. Most who come to this crossroad either consciously or unconsciously choose to go with the ecclesiastical mind. It is here that the practitioner comes to see Zen as consisting of robes, ceremonies and rituals, and seated meditation or zazen—and an institutional enlightenment.