KSENIJA PREMUR
LIFE PHILOSOPHY OF ZEN BUDDHISM
Edition Lara, Zagreb 2006

A crucial determiner of our times is not only the phenomena of globalisation and “informatologisation”. In nuce, in the dimension of spiritual existence, our time is entering nexuality of spiritual components of the third millennia, ex fundamentis terramorfing earthly existence in the context of spiritual evolution / involution and preparation of the Devine life on the Earth.
Spiritual components occur, in terms of development, through multicomplexification of planetarisation, processes which manifest through polylogisation (multi-voicing / poly-voicing) of spiritual traditions, religions, philosophies, cultures in their perennial heritage / values. Planetarisation as polylogisation is a basic feature of our times, complementing and concordant with material / mundane processes of globalisation.
Polymodality of polylogisation, as a spiritual matrix of the third millennia, represents a framework where suppositions of supramentalisation of the Earth, as the next stage in spiritual evolution / involution of earthly existence, begin to emerge.
Modes of philosophical, religious and cultural openness and ambiguities of all discourses of contrasts / comparisons, of all ecumenical and other participations and utopisations – they all find their place within polylogisation. And every theoretical excourse into a certain area strives for the reality of polylogy. So does this immensely important work by Ksenija Premur, articulating issues and problems of the Zen-Buddhism. Absolutely thoroughly and correctly she contemplates over certain important features of Zen spirituality and contributes appropriate choice of classical texts which “document” theoretical reflections.
Every theoretical subject of certain spiritual traditions and hermeneutisation of features and values of a particular spiritual tradition needs to be observed in the crucial context of planetarisation suo modo of tradition itself and its meaning in the polylogisation of spirituality of the third millennia.
Zen-Buddhism is the crown, the very peak of the development of Buddhist traditions, an inner telos of totality of Buddhist experiences and values. We can track down historically developmental stages as well, we can conceptualise features of those traditions in philosophical and theoretical terms, we can, ad finitum, rely on comparison / contrasting just as we do with any other tradition (e.g. the tantric tradition) but that is ono in secondo. The primary issue is the life of Zen in the reality of planetarisation. What counts are the spiritual experiences of Zen at the front of supramentalisation of the earthly existence.
And Zen means life!
Zen is a blessing of the Pure Mind, a path and experience of the Zen Mind.
Zen is an ultimate denial of a constrained, conceptual mind regarded as a minor mind.
And nultima linea, a release from the Impure Mind.
And those are both philosophical and religious minds, not only minds in different modalities of mundanity, a political mind, etc.
That Pure / Great / Zen Mind, that Innocent Mind is the foundation and the source of the Pure Life, Zen Life.
The state of a pure / alert life is a release from impure mind / impure life. That is an ultimate meaning of a satori. That is a signum of sunyata “existence”.
The realisation of the Zen “existence” (here we use that philosophical term only figuratively) occurs on the Path of Awakening as the Moment of Pure Life.
Zen is the Path of a Pure Mind / Pure Life with numerous trails. Each of the trails sacralises one human and mundane manifestation of a conscious being.
Thus there is a Path of Pure Word (haijin), there is a Path of a Sword, but also of an Onion, a Path of a Flower and many others.
Each path was given a blessing of Zen watchfulness / purity in the way it is dharmic to that life. Quintessention of a lifestyle was given throughout the Zen path as the most rigid and most subtle form and expression of spiritual experience of a being among beings. 
Zen is transcendence of a mental life dimension like ekstasis from a lower life form into the vicinity of divine light and love.
This is a sudden or gradual experience, or both, or neither.
This is “a sudden passage through the impassable”, invisible breakthrough and impassable leap – these are all mental traps. Beyond these traps, in the playful game with them, through the deceptions of an unwatchful mind – this is where Zen life begins. Zen of life occurs in the heart of a quotidian earthly existence.
As many Zen experiences, so many “schools” and so many traditions there are. Some have used strict methods of koan; some have considered koans residues of unwatchful mind.
“The goal” is a satori, yet not even that is completely accurate!
Satori is more than koan, but Zen is more than satori!
Some have seen all Zen in Zazen, others have rejected Zazen; some have “walked” or “laughed” Zen as a quotidian “meditation”, others have sunk into the silence…
But they have all acknowledged “Noble Silence”, they all worshipped the Smile of a Being.
It is almost unacceptable to talk about Zen outside Zen. It is almost like wiping off dew from soft petals at the crack of dawn using a rough, dirty cloth.
Utter only as many words as Zen itself permits.
It is advisable to follow the experience of the Pure Word of Zen (haijin – haiku poetry), or the Path of a Sword leaving its sword in the sheath, the Bow shooting itself rather than an arrow, the Teacup filling itself in the silence of an empty teapot…
Zen is being friendly with all beings without getting attached to them, without any “motivation” of a mind or “desire” of a body.
Zen is a quintessence of Love when love ceases to be a need and becomes a pure vibration of energies.
Zen is a Freedom giving its blessing to all beings and receiving a blessing from all beings, thus making the man disappear and the blessing, too.
Zen is giving gifts, a process in which both the giver and the recipient and the gift itself disappear.
Zen is a coaxing of the divine, in which the divine is being silenced in the human, and the human in the natural.
Zen is an absolute correction to numerous spiritual experiences emerging from different spiritual traditions.
Zen is a supreme power of purifying the spirituality itself from the inside out.
Zen is an experience where a higher life melts with the lower one in a perfect transformation into the Purity.
Zen is a signpost to supramentalisation.
Koan, Zazen, satori and other moments of a Zen life are but a breath of a divine existence in the form of a smile and caressing of subtle energies of the consciousness and corporality.
Zen “conquers” the West? No, the West has already been “conquered”!
This is happening at the dawn of supramentalisation, through supramental dimensions, through that involutional which reduces the Divine Power to the human.
It is more than being arhat or bodhisattva.
At this point of evolution, Zen is the very peak of evolution.
In Zen experience, earthly existence becomes transparent for the divine existence.
However, we cease to “register” that with the existing mind, it is beyond our conceptualisation abilities.
A philosophical mind keeps babbling, while the religious one stutters.
Stillness comes through stillness.
Yet, any theoretical interest our bringing our existing mind closer to the Gates of Silence and Great Watchfulness.
Even more if it had absolutely correctly articulated fundamental characteristics of the “topic” of Zen documented in memoirs and tales and occasional sutric record of the tradition.
The existing philosophical mind must not be ignored, either. It has a certain meaning.
The work by Ksenija Premur, in its expertise articulation and presentation of the intrinsic issues deserves only the highest ratings.  

PhD Jadran Zalokar