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hasrilily in tkess wads which clangs with selfdefenrc. But jw brrwn Zen mly<br />
aupura convention pnd iu valua, it has no Dcad W say 7 0 Id with it,' nor lo<br />
underline with viol- the fact Ulnr anything m.'<br />
In his conclusion. Warn argues that the euly Chinue Ch'm Whist puimh. am<br />
cx~mplcs of the ideal Za Bcddhism, which in neither bar na -. Comphg whu<br />
he sru as their view of Zen with .beat. and 'qm' Zen, Watts unites:<br />
... iheir Zen was w-rhih, which -I qprmirmrely %thing rpdnl' n lho<br />
h.' But Zen in W when I in Rdrad up dth Boh& affeaatiom, .nd 'W<br />
whailinimapinedthattheonlypmperwaymfinditi~<br />
in Japan or W do special exercises in the lorn pmre for five hours a day.'<br />
WuU' division of Armian Zen Buddhism inm %C and .q-' hm ken ursd<br />
by hur rhoh, many of whom aeeept his charactahtion of Beat Zcn as P rn~H0n<br />
of .real" Zcn. In 1%9, the American wiologirt Theodore R&, miting of lMmt<br />
pmem in the 1960'r, diivssr not only Beat Zen but the fudnation the -raculturr<br />
of the 19603 had for Asia3 religions in gend. Questioning myming hl<br />
daervcr m be dled aurhentic has x ~lly taken mot in mr mlmre,' he mb: It is icdkpoble, howew, that the SM Fnneirm teas, and much of our ywnger<br />
gemaim sirm their ti% hghr &ey had found ~)rnw in Zen they &,<br />
md pmmpfly pmaeded lo ur what they undersmod of this ex& mdition sr a<br />
justification for fui%g nerd.'
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