What is the relationship between experiencing a part and understanding the whole in Zen?

Question: OUR BELOVED MASTER, SHOITSU SAID TO CHIZEN: IN THE SCHOOL OF THE ANCESTRAL TEACHERS, WE POINT DIRECTLY TO THE HUMAN MIND. VERBAL EXPLANATIONS AND ILLUSTRATIVE DEVICES ACTUALLY MISS THE POINT. NOT FALLING INTO SEEING AND HEARING, NOT FOLLOWING SOUND OR FORM, ACTING FREELY IN THE PHENOMENAL WORLD, SITTING AND LYING IN THE HEAP OF MYRIAD FORMS, NOT INVOLVED WITH PHENOMENA IN BREATHING OUT, NOT BOUND TO THE CLUSTERS AND ELEMENTS OF EXISTENCE IN BREATHING IN, THE WHOLE WORLD IS THE GATE OF LIBERATION. ALL WORLDS ARE TRUE REALITY. A UNIVERSAL MASTER KNOWS WHAT IT COMES TO, THE MOMENT IT IS RAISED. HOW WILL BEGINNERS AND LATECOMERS COME TO GRIPS WITH IT? IF YOU DON'T GET IT YET, FOR THE TIME BEING WE OPEN UP A PATHWAY IN THE GATEWAY OF THE SECONDARY TRUTH. SPEAK OUT WHERE THERE IS NOTHING TO SAY; MANIFEST FORM IN THE MIDST OF FORMLESSNESS.

Osho, I cannot understand the philosophy of zen. What should I do to understand it?

When all words are gone, your mirror has no more dust on it, no more mist on it. When you look at things you collect impressions; that is the dust -- that's what you call thinking. When you see a rose flower, the rose flower is outside you but it makes a reflection inside you. The rose flower will fade away by the evening, the petals will fall and disappear, but the inner rose flower, the rose that has become imprinted in your memory will continue. It will remain forever with you, you can always remember it. And if you are a sensitive, aesthetic, artistic person you can visualize it again and again; you can imagine it as if it is true. In fact, if you try you will be surprised: you can even experience the fragrance of the rose again. If you create the whole situation in your imagination:…

Osho, what is zen?

Sagar, IT IS ALMOST IMPOSSIBLE TO ANSWER because Zen is not a philosophy, it is not a doctrine. It is an experience, an experience of your own interiority, of your own subjectivity -- not an objective experience. If it were some object outside you, there would be a possibility of describing it, of analyzing it, of defining it. It is indefinable by its very nature; it is not within the grasp of intellect. It is an experience of dropping out of your mind, disappearing from your mind into your being, slipping out of the mind and entering into your being. The mind is a false entity; your being is your real face, your original face. The mind is created by the society, hence there are different kinds of minds -- Hindu mind, Christian mind, Jewish mind -- but the being is one; it is neither Christian nor Hindu nor Mohammedan.…

Question: BELOVED OSHO, A MONK HAD COME TO SEE KISU AND AFTER A VERY BRIEF STAY WAS MAKING HIS DEPARTURE. KISU SAID, "WHERE ARE YOU GOING?" THE MONK REPLIED, "I'M GOING ALL OVER THE PLACE LEARNING THE FIVE FLAVORS OF ZEN." KISU SAID, "YES, THERE ARE THE FIVE FLAVORS OF ZEN IN VARIOUS PLACES, BUT HERE I HAVE ONLY ONE." THE MONK ASKED, "AND WHAT MAY BE YOUR ONE-FLAVORED ZEN?" KISU STRUCK HIM. THE MONK SAID, "I UNDERSTAND! I UNDERSTAND!" KISU SAID, "TELL ME WHAT! TELL ME WHAT!" AND AS THE MONK BEGAN TO SPEAK, KISU STRUCK HIM AGAIN. AT ANOTHER TIME, A MONK ASKED KISU, "WHAT IS THE BUDDHA?" "IF I TELL YOU," SAID KISU, "WILL YOU BELIEVE ME?" THE MONK REPLIED, "THE MASTER'S WORDS ARE SO MOMENTOUS, HOW COULD I NOT BELIEVE THEM?" KISU SAID, "SIMPLY, YOU ARE IT." THE MONK ASKED, "HOW CAN WE MAINTAIN THIS STATE?

Question: OUR BELOVED MASTER, BUKKO SAID: TAKING THINGS EASILY AND WITHOUT FORCING, AFTER SOME TIME THE RUSH OF THOUGHT, OUTWARD AND INWARD, SUBSIDES NATURALLY, AND THE TRUE FACE SHOWS ITSELF. ... NOW BODY AND MIND, FREE FROM ALL MOTIVATIONS, ALWAYS APPEAR AS VOID AND ABSOLUTE SAMENESS, SHINING LIKE THE BRIGHTNESS OF HEAVEN, AT THE CENTER OF THE VAST EXPANSE OF PHENOMENAL THINGS, AND NEEDING NO POLISHING OR CLEANING. THIS IS BEYOND ALL CONCEPTS, BEYOND BEING AND NON-BEING. LEAVE YOUR INNUMERABLE KNOWINGS AND SEEINGS AND UNDERSTANDINGS, AND GO TO THAT GREATNESS OF SPACE. WHEN YOU COME TO THAT VASTNESS, THERE IS NO SPECK OF BUDDHISM IN YOUR HEART, AND WHEN THERE IS NO SPECK OF KNOWLEDGE ABOUT YOU, YOU WILL HAVE THE TRUE SIGHT OF BUDDHAS AND PATRIARCHS. THE TRUE NATURE IS LIKE THE IMMENSITY OF SPACE WHICH CONTAINS ALL THINGS.