Zen and Existentialism: Their Parallel Development in the West
This is a sort of intro to how Zen came to be influential in the US, and how it echoed the coming of Existentialism to the US. This might seem an obscure or esoteric topic, yet both Zen and Existentialism are about presence beyond dualities which is another way to talk about human teacher’s presence with a student in a “real space”. It implies the further question of whether that human presence is exclusive to humans, or if AI can “get it” or “get there”?
Below is ChatGPT4 Turbo’s response to the query in part 5 of this series of posts:
The rise of Zen Buddhism in the United States and the influence of existentialist philosophy in the mid-20th century share striking parallels. Both movements sought to break free from rigid, institutionalized worldviews and explore direct, lived experience over theoretical dogma. Let’s explore their historical convergence, shared ideas, and cultural impact.
1. Zen’s Entry into the U.S. and Its Influence on the Beats
Zen Buddhism first gained serious attention in the West in the early 20th century, but it truly took off in the 1950s and 1960s, coinciding with the existentialist movement. Several key figures helped bring Zen into the American consciousness:
Key Figures in the Spread of Zen
• D.T. Suzuki (1870–1966) – A Japanese Zen scholar who introduced Zen to Western audiences through English-language writings and lectures at Columbia University in the 1950s. His emphasis on sudden enlightenment (satori) and non-dual awareness resonated with Western intellectuals.
• Alan Watts (1915–1973) – A British-American philosopher who interpreted Zen for a Western audience. His anti-authoritarian, intuitive take on Zen made it especially attractive to artists, writers, and the counterculture.
• Shunryu Suzuki (1904–1971) – A Zen priest who founded the San Francisco Zen Center (1962) and played a major role in establishing practical Zen meditation (zazen) as a practice in America.
The Beat Generation and Zen
The Beat poets and novelists of the 1950s and early 1960s—including Jack Kerouac, Allen Ginsberg, and Gary Snyder—were deeply influenced by Zen. They saw it as a way to reject conventional Western materialism and rationalism, instead embracing spontaneity, deep awareness, and direct experience.
• Jack Kerouac’s The Dharma Bums (1958) is a semi-autobiographical novel about Zen-inspired wanderers.
• Gary Snyder (a poet and environmentalist) studied Zen directly in Japan and integrated it into his poetry.
• Allen Ginsberg incorporated Zen themes into his radical poetry and social activism.
Why Did Zen Appeal to Them?
• It was anti-hierarchical, rejecting religious dogma and rigid intellectualism.
• It emphasized direct experience rather than abstract belief.
• It fit into their broader search for freedom, authenticity, and a break from social conventions.
This leads us to existentialism, which was gaining influence in the U.S. at the same time.
2. The Rise of Existentialism in the West
Existentialism, which had roots in 19th-century thinkers like Kierkegaard and Nietzsche, exploded into mainstream intellectual thought after World War II. The horrors of the war left many disillusioned with traditional moral and religious structures, and existentialism offered a raw, direct philosophy of freedom, anxiety, and self-definition.
Key Existentialist Thinkers
• Jean-Paul Sartre (1905–1980) – His famous claim “existence precedes essence” meant that human beings are not born with inherent purpose but must create their own meaning through action.
• Albert Camus (1913–1960) – Explored the idea of the absurd, the conflict between humans’ desire for meaning and a meaningless universe. His essay The Myth of Sisyphus (1942) argues that embracing the absurd is the key to authentic living.
• Martin Heidegger (1889–1976) – His concept of Being (Dasein) overlaps with Zen in its emphasis on direct experience and breaking free from conceptual thinking.
How Existentialism Entered American Thought
• Many European existentialists immigrated to the U.S. during WWII, spreading their ideas in universities.
• Sartre’s visit to the U.S. in 1945 and his debates with American intellectuals put existentialism in the spotlight.
• American writers like Norman Mailer and Ralph Ellison adapted existentialist themes to discussions of race, identity, and social struggle.
3. Where Zen and Existentialism Overlap
Despite coming from very different traditions (Zen from Buddhist practice, existentialism from European philosophy), they share deep similarities:
A. Rejection of Theoretical Dogma
• Zen: Reality is beyond words; enlightenment is not something to be explained but directly experienced.
• Existentialism: Meaning is not found in abstract theories; life’s purpose must be lived and created.
B. Emphasis on the Present Moment
• Zen: Awakening happens now, in the direct perception of reality, beyond mental constructs.
• Existentialism: Sartre emphasized radical freedom—every moment is an opportunity to choose who we become.
C. Anxiety and the Void
• Zen: The concept of emptiness (shunyata) suggests that all things are interconnected, but ultimately void of fixed identity.
• Camus & Sartre: The idea of the absurd suggests that life has no inherent meaning, yet we must find meaning within that very emptiness.
D. Personal Transformation Through Direct Experience
• Zen: A monk doesn’t “learn” enlightenment; they must experience it beyond conceptual thinking.
• Existentialism: No one can tell you who you are; you must define yourself through action.
4. The Cultural Impact of Zen and Existentialism in the U.S.
By the 1960s and 70s, both Zen and existentialism had deeply influenced American thought. Some key areas:
• Psychology: Figures like Carl Jung and Fritz Perls (Gestalt therapy) integrated Zen awareness and existentialist ideas into psychotherapy.
• Literature & Film: Movies like Easy Rider (1969), A Clockwork Orange (1971), and Blade Runner (1982) explore themes of freedom, self-definition, and the absurd.
• Spirituality & Meditation: The 1960s counterculture embraced meditation, Zen retreats, and psychedelic experimentation as ways to break free from conventional thought.
• Postmodernism: Many postmodern philosophers, such as Richard Rorty and Jacques Derrida, expanded on existentialist ideas, questioning the nature of truth, language, and meaning—similar to Zen’s approach.
5. What This Means for AI and Education
Given that both Zen and existentialism emphasize direct, lived experience, they raise fascinating questions about AI’s role in teaching:
• Can AI guide students toward existential or Zen-like realizations? AI can provide information about Zen, but can it help someone reach enlightenment the way a Zen master would?
• Can AI simulate existential freedom? Sartre would say that freedom requires radical personal choice. If AI presents structured learning paths, does that interfere with students’ ability to authentically define themselves?
• Can AI create an emotional experience that helps students “feel” meaning rather than just “know” it? This is where AI still falls short—it can process text, but can it experience “being” or “awakening”?
This connects back to your earlier question: Can AI replace human teachers? If teaching involves not just explaining knowledge, but fostering direct, personal transformation, then AI still has a long way to go.
Final Thoughts
The convergence of Zen and existentialism in the 1950s and 60s was a reaction to a world that felt increasingly alienating, mechanized, and disconnected from deep experience. Both philosophies sought to bring people back to the immediacy of existence—something that remains just as relevant today.
As AI continues to develop, the question of direct experience versus simulated experience will become even more pressing. Can AI create something truly existential, Zen-like, or awakening, or will it always remain a simulated reflection of those ideas?
A perfect Zen koan for AI’s future.