I have known followers of both extremes to come up with perfectly clear satori experiences, for since there is no real “way” to satori the way you are following makes very little difference. The impact that Buddhism had on Ginsberg’s poetry was profound. The poet himself was much aligned to an intellectual contemplation and spiritual integration in his poetic works, but Buddhism provided him with a framework to cohesively begin uniting the spiritual and psychological (Trigilio 23). In “Angkor Wat” Ginsberg blends his two practices, citing the Refuge prayer. The poem is significant because it represented a boundary-less merging of Buddhism with the poet’s life where he openly reflected on whether his same-sex desires could peacefully coexist with his tradition (Trigilio 30). Aluminium die cast housing in EN AB-47100 (low copper content) with high resistance against corrosion. Stone wash surface treatment prior to painting process. A4 grade Stainless Steel screws with 2,5-3% molybdenum content which increases the resistance against corrosion. Transparent silicone gaskets. Painting Process : 3 Step Process

I have known followers of both extremes to come up with perfectly clear satori experiences, for since there is no real "way" to satori the way you are following makes very little difference. For Kerouac, the time he spent with the group of Beat poets yielded prime material for creative work and had implications for his immediate life. Kerouac admired Snyder for his dedication and religious discipline and Snyder maintained an influential role on Kerouac’s interpretation of Buddhism (Charters 264). Through his relationship with Snyder, Kerouac was able to carve out a niche in his orientation to Buddhism by sharply distinguishing himself as a follower of the Hinayana school of Buddhism, which emphasized the liberation of the individual practitioner while categorizing his friend as a Mahayanist, which placed a great deal of importance on compassion and relieving the suffering of sentient beings (Charters 263). The Buddha teaching the Four Noble Truths. Sanskrit manuscript. Nālandā, Bihar, India. Beat Zen is a complex phenomenon. It ranges from a use of Zen for justifying sheer caprice in art, literature, and life to a very forceful social criticism and "digging of the universe" such as one may find in the poetry of Ginsberg and Snyder, and, rather unevenly, in Kerouac. But, as I know it, it is always a shade too self-conscious, too subjective, and too strident to have the flavor of Zen. It is all very well for the philosopher, but when the poet (Ginsberg) says -

Contemplating his journey after coming home, Ginsberg reflected on his experiences traveling abroad and his vision quests (Schumacher 394). He arrived at a conclusion of his spiritual inquiries that would sustain him into the second part of his life: Decisively, he thought, it was his heart and the present moment he aspired and yearned for.

Having said that, I would like to say something for all Zen fussers, beat or square. Fuss is all right, too. If you are hung on Zen, there's no need to try to pretend that you are not. If you really want to spend some years in a Japanese monastery, there is no earthly reason why you shouldn't. Or if you want to spend your time hopping freight cars and digging Charlie Parker, it's a free country. He was born into a family of poor farmers in Mino (modern-day Gifu Prefecture) and became a monk of the Rinzai School of Buddhism at age eleven. He studied at Seitaiji (清泰寺) under Kūin Enkyo (空印円虚, 1704-1787) and received the priest name of Gibon. In 1768, he set out on his first pilgrimage and arrived at Tōki-an (東輝庵) temple near present-day Yokohama, where he took up his studies under the guidance of Gessen Zenne (月船禪慧, 1702-1781). After Gessen's death, Sengai embarked on his second pilgrimage, which lasted for seven years, until he arrived at Shōfukuji (聖福寺) in Hakata (nowadays Fukuoka City), Kyūshū, in 1788. At the age of 39, he became the 123rd abbot of Shōfukuji (聖福寺), the oldest Zen temple in Japan, founded by the priest Eisai and completed in 1195.

Zen Uv V4.2.1

In 1958, Alan Watts published the following essay in the Chicago Review. The essay examines two extreme interpretations of Zen — “beat Zen” and “square Zen” — which arose in the West in the 20th Century. I severely hope you aren't refering to me and lumping everyone in the same basket as the likely small and horny minority. I don't play games to stare at animated breasts. I just don't see a problem with using OTT breast physics in a game if the artists choose to do so. In fact, I don't even play games like this one. I think the last game I played with majorly over-sexualised characters was Dragon's Crown and that game had a beautiful art style and fantastic character design for male and female characters. Just because I'd not turn my nose up at virtual titty-jiggling does not make me juvenile. If there are people really salivating over these pixel breasts then that's fine too imo. There are plenty of gaming options to satisfy our basal human urges, whatever they may be. Furthermore, when Kerouac gives his philosophical final statement, “I don’t know. I don’t care. And it doesn’t make any difference”—the cat is out of the bag, for there is a hostility in these words which clangs with self-defense. But just because Zen truly surpasses convention and its values, it has no need to say “To hell with it,” nor to underline with violence the fact that anything goes. Schumacher, Michael. Dharma Lion: A Biography of Allen Ginsberg. New York: St. Martin’s Press, 1992.

In Buddhism there is no place for using effort. Just be ordinary and nothing special. Eat your food, move your bowels, pass water, and when you're tired go and lie down. The ignorant will laugh at me, but the wise will understand.As soon as the fire look-out season ended in mid-August of 1952, Snyder joined the First Zen Institute of America, which was at the time the only American society organized around teaching formal Rinzai Zen. The institute, led by Ruth Fuller Sasaki, was appointed to carry on the dharma after her husband Sokie-an died. Snyder began a correspondence with Sasaki that led to a scholarship that would help him study Zen in Kyoto, Japan, with teacher Miura Isshu. However, the political climate in America was heavily influenced by the practice of red-baiting and communist paranoia, and Snyder was denied a passport from the State Department in 1955 under suspicion of being a communist (Suiter 124). Snyder finally received his passport and left for Japan on May 6, 1956. One such incident that Kerouac was chided over by his friend, Snyder, was in regards to his literary representation of the Yab-Yum ceremonial orgy enacted at the residence of Japhy Ryder, a character based on Gary Snyder (Kerouac 22). Snyder criticized Kerouac for his inaccurate and sacrilegious interpretation of the Tibetan ritual and for degrading the status of his own Buddhist lifestyle, confusing the open sexual exploits they had engaged in with authentic Buddhism. But the quarrel between the extremes is of great philosophical interest, being a contemporary form of the ancient dispute between salvation by works and salvation by faith, or between what the Hindus called the ways of the monkey and the cat. The cat—appropriately enough—follows the effortless way, since the mother cat carries her kittens. The monkey follows the hard way, since the baby monkey has to hang on to its mother’s hair. Thus for beat Zen there must be no effort, no discipline, no artificial striving to attain satori or to be anything but what one is. But for square Zen there can be no true satori without years of meditation-practice under the stern supervision of a qualified master. In seventeenth-century Japan these two attitudes were approximately typified by the great masters Bankei and Hakuin, and it so happens that the followers of the latter “won out” and determined the present-day character of Rinzai Zen. In any case, even if you disagree with Watts’ universalism, this essay still has much to offer in the way of clarifying the history of Zen’s assimilation into Western culture. It also, I think, has much to offer in terms of illuminating the origins of Zen, the early spirit of Chinese Zen, and the connection between Zen and Taoism. Enjoy. ‘Beat Zen, Square Zen, and Zen’ by Alan Watts Better to ditch that "us" and "them" mentality altogether as it's not really grounds for critical thinking about these subjects with myriad factors. And please remember that I don't even think this change was down to censorship but rather artistic choice. I have 0 problems with the amount of wobble or clothing this character has either way 😂.