| | The history of Japanese Zen makes an interesting study. While in China, Ch'an is very syncretic, absorbing Taoist, Tibetan, Shamanistic and Hua Yen, other Chinese philosophical schools, and Pure Land, once exported to Japan it tends to solidify and is less prone to mutation over the centuries. However, that does not mean that it does not act in a relationship with Shinto, Pure Land, and Vajrayana influences particular to Japan.
The way in which meditation practices is incorporated into the sect is also highly idiosyncratic. One may or may not be taught anything about meditation beyond sitting times, schedules, and correct, unmoving postures.
The general belief in Zen is that individuals have to work their own Zen out for themselves, including how to meditate. In Soto Zen, the branch initiated by Dogen after his journey to China, one sits just to sit. This is based on a polemic that everyone already possesses the essential interdependent ultimate of life but just doesn't know it. It is kind of like allowing the mind to be still and then the mud settles out kind of theory. Meditation retreats are usually for novices; intensive meditation practice is reserved mostly novices. Zen normally is not a path of life-long practice. But then there are always those who know better, and act accordingly. The history of Zen is a bit like the old testament prophets in that there is this herd mind-set moving in the wrong direction and periodically there is a great leader to emerge from the pack and get them moving again.
Zen in Japan has no hermit tradition, but in Korea and China it does.
In the west, Zen and Insight are often erroneously linked. Zen is Pure Land Mahayana with a strong emphasis on Prajnaparamita sutras, is opposed to gradualism, and accepts some kind of notion that Nirvana is already de facto attained. One takes Bodhisattva vows to promise to keep returning to incarnations until all sentient beings are saved.
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