The student of Zen is confronted by a master who has himself experienced awakening, and is in the best sense of the expression a completely natural man. For the adept in Zen is one who manages to be human with the same artless grace and absence of inner conflict with which a tree is a tree. Such a man is likened to a ball in mountain stream, which is to say that he cannot be blocked, stopped, or embarassed in any situation. He never wobbles or dithers in his mind, for though he may pause in overt action to think a problem out, the stream of his consciousness always moves straight ahead without being caught in the vicious circles of anxiety or indecisive doubt, wherein thought whirls wildly around without issue. He is not precipitate or hurried in action, but simply continuous. This is what Zen means by being detached – not being without emotion or feeling, but being one in whom feeling is not sticky or blocked, and through whom the experiences of the world pass like the reflections of birds flying over water. Although possessed of complete inner freedom, he is not, like the libertine, in revolt against social standards, nor, like the self-rigtheous, trying to justify himself. He is all of a piece with himself and with the natural world, and in his presence you feel that without strain or artifice he is completely “all here” — sure of himself without the slightest trace of aggression. He is thus the grand seigneur, the spiritual aristrocrat comparable to the type of worldly aristocrat who is so sure of the position given to him by birth that he has no need to condescend or put on airs. – Alan Watts, This is It
The path of progression is associated with Jame’s lysis or gradual approach. It emphasizes order and harmony, and the divine is reached by self-control and obedience. The god is most present in the greatest purity — of self, of place, of statue. Such purity involved loyalty to lineage and tradition, acceptance of hierarchy and authority, and ritual worship and practice. Ecstasy is attained by faith and learning, by acceptance of dharma, and avoidance of siddhis (powers) and self-glorification. Such a path is yogic and devotional, and called in Bengal sastriya dharma, the path of scriptural injunctions.
The path of breakthrough is associated with Jame’s crisis, or abrupt change. It emphasizes chaos and passion, and the divine is reached by unpredictable visions and revelations. The presence of deity is not determined by ritual purity — the god may be found in pure situations, but also at the burning ground, at the toilet, in blood and sexuality, in possessions and ordeals. Initiation and lineage do not determine experience — often there is a “jumping” of gurus — where different gurus are followed at different times. The criterion of status is neither yogic knowledge nor ritual skill, bur rather bhava, the ecstatic state that comes with experience of the divine. Such states are called sahaja (natural and spontaneous) or svabhavika (unique to particular individual). The path is more generally called asastriya, or not according to the scriptures.
While these two general approaches apply to the work as a whole, it is also interesting to note that in the tantrik sadhana and specifically with the ritual of panchatattva, both are combined. There is a lineage of instruction and ritual technique, which if persisted in deeply will transform into spontaneity and unpredictability. In this sense, the tantras have encoded into them the essence of developing spontaneous creativity as well as providing the means to forge the link to the true Guru. Tantra, followed sincerely and with all that one is, is a fast and direct path of realization that is unique to every person, while still growing out of known forms and traditions of lineage.