“Make me one with everything.”
Alan Spence once wrote a great wee series of poems called ‘Glasgow Zen’.
E.g.
On the oneness of self and universe IT’S AW WAN TAE ME
On identity in difference SIX AN HAUF A DOZEN
The Ven. Holtonanda finds righteous pleasure in this, and welcomes seekers after such wisdom
(PayPal accepted)
Yup. I’m a highly suggestible person, especially when it comes to food.
Redwolf
Good answer.
Here’s someone else’s take on bushidō. Guess I was wrong, absolutely nothing mystical or spiritual about it. 
BUSHIDO: WARRIOR CODE OF CONDUCT
by Cheryl Matrasko
The life of the Samurai not only became one of discipline and military education, but a rich cultivation of the spirit and mind through the arts of writing, painting, calligraphy, philosophy, etc. It was as if a Renaissance was being experienced within their social sect. Zen provided the warrior class with personal enlightenment, polish, and refinement.
The unwritten Samurai code of conduct, known as Bushido, held that the true warrior must hold loyalty, courage, veracity, compassion, and honor as important, above all else. An appreciation and respect of life was also imperative, as it added balance to the warrior character of the Samurai. He was often very stoic with a deep and strong philosophical passion. He could be deadly in combat and yet so gentle and compassionate with children and the weak.
Zen Buddhism influenced them greatly giving them enlightenment for good judgment, personal growth, and self-awareness. Their exposure and immersion into philosophy and the arts expanded their perspectives and lifted them beyond the limits of their own feudal rule and culture. This is where Bushido, the Samurai Code of Conduct has its origins.
Bushido is the unwritten code of conduct of the Samurai. Literally, Bushido means “warrior - samurai - ways”. Bushi is a term for warrior, but directly infers a more prestigious or higher class warrior. The “ways” or “way” is a term used by most “do-martial arts” (such as: Judo, Kendo, Aikido, and Iaido), which means "the way to”.
Influencing Bushido, Zen Buddhism lent to the Samurai a very Stoic disposition. This Stoicism was realized out of a genuine respect for life and also for death. Death, an inevitable eventuality of our own lives, is as much a part of nature as is life. It gives us an added level of thought and meaning to our existence. With the advent of death, there is the introduction of life. There are strong human emotions of anger, remorse, and detachment, etc., that are associated with death that complicate its understanding. However we are gifted by these very same feelings, that allow us to appreciate life and the things we enjoy and love. We most notably appreciate the things we take for granted once they are gone forever. The Samurai trust and faith in nature was because of the great admiration and respect for both life and death.
In tune with this level of consciousness, Shinotism also influenced the Bushido of the Samurai. To seek honor by first looking inside the soul and confront the intimate fears that we hide from ourselves, and that plague our psyche in everyday life. This is the purification of one’s soul — " . . . to know thyself “. In addition, Shinotism brought a sense of filial piety and loyalty to the family and homeland. When you " . . . know yourself, you know your weaknesses and strengths, and most of all - you know where you belong.” This sense of belonging has been attributed to the patriotic and nationalistic culture of Japan even to this day.
Another factor in the backbone of the code of Bushido was Confucianism. It bonded community and family relationships. These relationships had several different moral priorities or qualities to them. In feudal Japan, the samurai served various different lords and their loyalty was given to them. This association was that of servant and master. The samurai himself was the head of his family. The safety and well-being depended upon him. His role was that of head of the house, husband, father, brother, or son.
Yes, a good overview of the general picture, and the general idealised character of the buke class is echoed above in what I said in more compressed form earlier. True, one can’t properly discuss bushidō without a nod to the philosophical elements incorporated into it by those who strove to live it, because those elements were already available culturally as part of daily life (allowing that Zen was the new kid on the block), and their influences became underpinnings for the general mindset. There is no question of this. However, those elements are not the life of the thing itself, nor is bushidō by definition incomplete without them, for historically there really is no encompassing definition of it. In short, bushidō is vague. An overly fine point to some, perhaps, but a distinction worth considering.
One thing that is not always understood is that Dō simply means “way”, and definable not so much as a big path, road or journey in the sense of a destination, but, simply, how one does a thing. That “how” is worth pursuing on its own merits, because “how” is the path itself in this case, and - surprise! - it never ends. That’s the real legacy of Zen - if you insist on it - in daily life: practicing dō might ultimately turn out to be a means by which one finds enlightenment, but the important reality is that this might not happen, so forget all that. What’s going on here, now? That’s really the point. It’s more a psychological state than anything else. A particular dō could be approached spiritually in the way we Westerners tend to think of the word (although I hesitate to think of it as a good fit), or not at all so and still be the same dō by some arguments (but despite what I’ve been saying one must also recognise that, at a certain level, personal direction entirely counts). Anyway, there are modern-day career barristas who approach making a cup of coffee for you as a dō; a particularly Japanese mindset that you see now and again, but I hasten to add that there is nothing necessarily particularly spiritual about it as we tend to think of “spiritual”. You can be sure that there were samurai who had no time for the gods or lofty thoughts, yet they still pursued their profession as a dō, and also sought to embody the best of bushidō character according to their abilities. By contrast there were religious bushi who of course professed to bushidō, perhaps even believed they embodied it, but were in fact utter monsters.
So, sorry about the diatribes. I’m afraid that it’s super-hard for me to keep my mouth shut when people say things like “bushidō is a spiritual, mystical journey”. It drives me crazy, because some people actually believe that it’s consistently a kind of nebulous monkery, only with a sword. It’s not, and to believe so in practice in fact only takes you further away from dō despite expectations. It’s tempting to explain things outside one’s usual world with an attractive and neat (preferably cinema-worthy) sound bite, and all cultures do it, but they generally get wrong what they’re trying to encapsulate, because they’re trying to make easy sense of something from their own set of measures. It would help if I knew there was irony or sarcasm when someone says such things, and I would totally get that and probably even play along, but without that certainty, well…you asked for it. 
I’ve seen bits of that movie. I couldn’t take any more.
re. mute’s OP:
I think pretending to be of mystical inclination is a great way (dō?) for party talks. And you would be an instant success if you come dressed in some pretend monk’s outfit. Go for it, I say! But as for making a career out of it, I recommend you better pretend to be a teacher of mysticism. That way you can join the international circus of spiritual workshop leaders and become a celebrated guru. Many rewards awaiting you on that road. But you have to be prepared to travel, at least in the beginning of your career. Later the seekers will come to your own center, and you’ve made it.
But if there is any serious tendency for “searching the mystical” within you, better forget it and stay in your warm pool! Or go to a rave party. And forget about talking.
I’d go for something more flashy than a monk outfit.
Then all you need will be one of those envelopes that have been hermetically sealed and been kept in a #2 mayonnaise jar under Funk and Wagnall’s porch.