Daisetz Teitaro Suzuki (1870-1966) was a Japanese author of books and essays on Buddhism, Zen and Shin that were instrumental in spreading interest in both Zen and Shin to the West. Suzuki spent several lengthy stretches teaching or lecturing at Western universities, and devoted many years to a professorship at Otani University, a Japanese Buddhist school.
He wrote in the 1926 Preface to this book, "Some of such scholars sometimes try to explain the truth and development of Zen, but they sadly fail to do justice to the subject. On the other hand, Zen masters so called are unable to present their understanding in the light of modern thought... unfortunately from the scholarly point of view, they ... do not show any lively intellectual interest in the psychology and philosophy of Zen... it is thus incapacitated to walk out of the seclusion of the cloisters... great mistake it would be if one should ever take ... that Zen could be mastered from its philosophical presentation or its psychological description; but this ought not to mean that Zen is not to be intelligently approached or to be made somewhat accessible by our ordinary means of reasoning... This book is a collection of the Essays originally published in 'The Eastern Buddhist'... The book will be followed by (Essays in Zen Buddhism, Second Series) before long..."
Here are some quotations from the book:
"So we see that Enlightenment is not the outcome of an intellectual process in which one idea follows another in sequence finally to terminate in conclusion or judgment. There is neither process nor judgment in Enlightenment, it is something more fundamental, something which makes a judgment possible, and without which no form of judgment can take place." (Pg. 68)
"Zen... does not base its authority on any written documents, but directly appeals to the enlightened mind of the Buddha." (Pg. 86)
"...my thesis that the reason for the introduction of supernaturalism into the Mahayana literature of Buddhism was to demonstrate the intellectual impossibility of comprehending spiritual facts." (Pg. 102)
"The general tendency of Buddhism is, as we know, more intellectual than emotional, and its doctrine of Enlightenment distinguishes it sharply from the Christian view of salvation..." (Pg. 231)
"Generally we have no records of the inner working prior to a satori... When we read such records, we have to supply from our own experience, whatever this is, all the necessary antecedent conditions for breaking up into a satori." (Pg. 259)
"Satori is not seeing God as he is, as may be contended by some Christian mystics. Zen has from the very beginning made clear its principal thesis, which is to see into the work of creation and not interview the creator himself." (Pg. 263)
"As I stated before, Zen followers do not approve of Christians, even Christian mystics being too conscious of God, who is the creator and supporter of all life and all being..." (Pg. 346)
"In Christianity we seem to be too conscious of God, though we say that in him we live and move and have our being. Zen wants to have even this last trace of God-consciousness, if possible, obliterated." (Pg. 352)