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 It should not be assumed that a person who has passed a koan, or got a Zen story,
 is necessarily a transformed human being.
 Nor should it be assumed that Satori is a single sudden leap from the common consciousness
 to complete, unexcelled awakening.
 Satori really designates the sudden and intuitive way of seeing into anything,
 whether it be remembering a forgotten name, or seeing into the deepest principles of Buddhism.
 One seeks and seeks, but cannot find.
 One then gives up, and the answer comes by itself.
 Thus, there may be many occasions of Satori in the course of training,
 great Satori and little Satori, and the solution of many of the koan
 depends upon nothing more sensational than a kind of knack
 for understanding the Zen style of handling Buddhist principles.
 Western ideas of Buddhist attainments are all too often distorted by the mysterious East approach,
 and by the sensational fantasies so widely circulated in theosophical writings
 during the decades just before and after the turn of the century.
 Zen masters are quite human.
 They can think and die, they know joy and sorrow,
 they have bad tempers or other little weaknesses of characters just like anyone else,
 and they are not above falling in love and entering into a fully human relationship with the opposite sex.
 The perfection of Zen is to be perfectly and simply human.
 The difference of the adept in Zen from the ordinary run of men
 is that the latter are, in one way or another, at odds with their own humanity
 and are attempting to be angels or demons.


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