Zen Dispensationalism - The liberation of Zen from its staunch heritage

There is a view that is popular with modern religion when it comes to archaic teachings, that being the latter-day teachings superside. I first came across dispensationalism when researching what exactly went wrong with Christianity, only to realize that Zen, along with the many Buddhist sects, has the exact same problem. The Buddha's dispensation, or Buddhasasana in Pali, is a teaching of the historical Buddha, Siddhartha Gautama. Everything after that is latter-day, or the dispensations, as described in the 25th chapter of the Lotus Sutra, known commonly as the Universal Gate Chapter, and elaborated more in the Vairocana-Bhisam-Bodhi Sutra. Zen infuses this position in the recorded sayings of Zen masters, such as the Shin-Shin-Ming, further the many Zen sutras, such as the Diamond Sutra, Lankavatara Sutra, and Vimalakirti Sutra, all include the aspect of the myriad of teachings of the Buddhas depending on the disciple's disposition, temperament, region, culture, and environmental conditions. This aspect of Zen leads to a very broad spectrum of Zen teachers, styles of teaching, and practices. Just as we see with Stoicism, that there are many forks and branches, we see this also with Zen. Many have criticized the dispensationalists as being fake teachings, and heretical, or the less harsh tone of inadequate. Yet, as Zen came to the West, it was keenly observed that the unbending and militaristic style of Japanese Zen was not only rejected by Westerners, but intolerable. In this dispensationalism was forced on those invested in establishing Zen in the West, and we saw this in the free-form style of teaching from Shunryu Suzuki and Sokeian, and later with their Western successors, such as Alan Watts, who opened up Zen for a more personalized and one's own exploration. The same also happened with Tibetan Dzogchen, Zen, with Chögyam Trungpa, author of Crazy Wisdom, who disrobed after coming to the West and started teaching his own free-form teachings and encouraging others to also liberate themselves from the prior dogmas, shackles, and obstetrical of prior religions and spiritual teachings. Today's modern Zen is filled with dispensationalism, in that Western Zen centers look like and operate nothing like a Japanese Zen temple, and Western Zen centers, even in the same lineages, can be unrecognizable even to each other. Each Zen teacher brings in their own views and observations as to what works and what doesn't when it comes to getting through to the Zen disciple. So, how then does this all work?