When I was a fairly precocious young man I became thoroughly impressed with the futility of the hopes and strivings that chase most men restlessly through life. Moreover, I soon discovered the cruelty of that chase, which in those years was much more carefully covered up by hypocrisy and glittering words than is the case today. By the mere existence of his stomach everyone was condemned to participate in that chase. The stomach might well be satisfied by such participation, but not man insofar as he is a thinking and feeling being.
As the first way out there was religion, which is implanted into every child by way of the traditional education-machine. Thus I came - though the child of entirely irreligious (Jewish) parents - to a deep religiousness, which, however, reached an abrupt end at the age of twelve. Through the reading of popular scientific books I soon reached the conviction that much in the stories of the Bible could not be true. The consequence was a positively fanatic orgy of freethinking coupled with the impression that youth is intentionally being deceived by the state through lies; it was a crushing impression. Mistrust of every kind of authority grew out of this experience, a skeptical attitude toward the convictions that were alive in any specific social environment-an attitude that has never again left me, even though, later on, it has been tempered by a better insight into the causal connections.
It is quite clear to me that the religious paradise of youth, which was thus lost, was a first attempt to free myself from the chains of the "merely personal," from an existence dominated by wishes, hopes, and primitive feelings. Out yonder there was this huge world, which exists independently of us human beings and which stands before us like a great, eternal riddle, at least partially accessible to our inspection and thinking. The contemplation of this world beckoned as a liberation, and I soon noticed that many a man whom I had learned to esteem and to admire had found inner freedom and security in its pursuit. The mental grasp of this extra-personal world within the frame of our capabilities presented itself to my mind, half consciously, half unconsciously, as a supreme goal. Similarly motivated men of the present and of the past, as well as the insights they had achieved, were the friends who could not be lost. The road to this paradise was not as comfortable and alluring as the road to the religious paradise; but it has shown itself reliable, and I have never regretted having chosen it.
By Albert Einstein
The classic symbol for Zen is the enso. It is known as the circle of enlightenment. In the sixth century a text named the Shinhinmei refers to the way of Zen as a circle of vast space, lacking nothing, and nothing in excess. At first glance the ancient enso zen symbol appears to be nothing more than a circle. But it's symbolism referrs to the beginning and end of all things, the circle of life, and the connectedness of existense.
It is said that in the hands of a Zen master the power of the enso symbol for Zen is released, helping those who meditate upon it to reach a higher level of consciousness. It is used as a symbol of enlightenment. Zen masters often brush paint an enso for their student to meditate upon. The quality of the brushwork is said to reveal the depth of the master's enlightenment.
There are two common symbol for zen enso's. One is a brushstroke of a closed circle. The closed circle represents the totality of experience and life. The other is a brushstroke of a circle with one small opening. The open circle represents the imperfection found in all things, and suggests to the student to stop striving for perfection and instead to allow the universe to be as it is.
The open circle is a concept that reflects closely with Japanese Zen Buddhism. The Japanese concept of wabi sabi is that all things are perfect as they are. An analogy is a peasant's jar, mishapen, chipped and worn through years of daily use. Although it may not be as pleasing visually as a pristine carefully crafted jar, it is said to stimulate the mind and emotions, stimulate the spirit of a person to contemplate the essence of reality. As with everything related to Zen, there is a beautiful simplicity to the traditional enso, both the open and closed versions.