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EDITOR ' S INTRODUCTION 191it wisely is equated with post-satori zazen, that is, with broadeningand deepening the initial enlightenment.The perceptive reader will observe that these enlightenment experiencesvary in their clarity and depth, that some individuals, in Zenparlance, have actually taken hold of the "Ox," while others havebarely seen his "tracks." Although examples can be found of profoundenlightenment having been attained after only a few years' exertionand of shallow satori having resulted from a lengthy effort at zazen,in the majority of cases the more extensive the zazen prior to satorithemore wholehearted and pure--the broader and firmer the enlightenmentwhich follows.What manner of people were these who, like the carp in theChinese fable that leapt up the waterfall in a mighty thrust to becoea dragon, could rise to a higher level of consciousness, to a whollynew awareness of the indivisibility of all life and the basic emptinessof all things? Certainly none was gifted with extraordinary intellect,nor were any endowed with supranormal powers. Suffering they hadeach known, but it was no more than what is experienced in the lifetimeof an average individual. If they were exceptional in any wayit was simply in their courage to "go they knew not where by a roadthey knew not of," prompted by a faith in their real Self.The seeker who does not find is still entrapped by his illusion oftwo worlds: one of perfection that lies beyond, of peace withoutstruggle, 1 of unending joy; the other the everyday meaningless worldof pain and evil which is scarcely worth relating himself to. Secretlyhe longs for the former even as he openly despises the latter. Yet hehesitates to plunge into the teeming Void, into the abyss of his ownPrimal-nature, because in his deepest unconscious he fears abandoninghis familiar world of duality for the unknown world of Oneness,the reality of which he still doubts. The finders, on the other hand,are restrained by neither fea rs nor doubts. Casting both aside, theyleap because they can't do otherwise-they simply must and no longerknow why-and so they triumph.The bulk of these enlightenment experiences came about at sesshin,1 "Peace of mind is not absence of struggle but absence of uncrtainty and confUsion."From an article on "Yoga and Christian Spiritual Techniques" by AnthonyBloom in Forms and Techniques of Altruistic and Spiritual Growth (edited byPitrim A. Sorokin, Beacon Press, 19.54), p. 97·