Open Mind Zen Method of Practice
Zen is not a "thing," but a process of continuing realization, the fact of which is confirmed through regular practice. Although realization itself is beyond practice of any sort, practice is the gate through which we pass in order to see that fact. In Open Mind Zen, we utilize both traditional and modern modalities to begin to pass back and forth through this "gateless gate."
There are four primary methods that we employ in Open Mind Zen:
1) Zazen, or meditation. Zen is not meditation per se, but meditation is one of the essential skillfull means we use to see into our own true self nature, or "Zen."
2) Zen Dialogue. Through the Enlightenment Intensive process, we get a glimpse into the reality of the functioning of Big Mind right from the very beginning of our Zen practice. This tremendously accelerates ones understanding compared to traditional means of approaching this issue.
3) Zen Breathwork. This method of deep breathing works on a totally non-intellectual, physical level to open up the various energy centers of the body/mind. It works especially well for those who have trouble with overactive thinking in their meditation as well as energy blocks.
4) Contact with a Teacher. Because Zen is not meditation, undirected meditation on our own is never enough to break through the many conceptual barriers we have to this awakening experience. Most meditators who practice solely on their own develop habits based on their own karma, which doesn't lead to true freedom. An impartial outside teacher is essential to seeing through all of these obstacles.

Finding a teacher read below.
   
Choosing a Teacher is a very important
event in the life of a Zen practitioner.
By Zen Master Al Rapaport

In my case, I met my first teacher (Kozan Kimura Roshi) through a friend, Shinzen Young (who is now a Vipassana teacher himself). I felt an instant, intuitive connection with Kozan Roshi, and knew without question he was my teacher. However, I've found few students have that kind of connection with a  teacher right away, so the following information may help you decide.
 
First, it might be useful to clarify some of the Japanese terms which have come to be used in the West regarding teachers. The word Sensei simply means teacher in Japanese, and can refer in Japan to any kind of teacher, whether it be a grade school teacher, martial arts teacher, or other. In the U.S. many Zen organizations refer to beginning teachers using this term. The word Roshi also can mean different things in different schools but in Japan usually refers to an older Zen teacher who is very accomplished in his particular Way. However, in Japan there are many Roshis who have not particularly attained what Western Zen practitioners would call an advanced stage of awakening or enlightenment, but simply have spent a proscribed amount of time within an organization. In Open Mind Zen, we do not use the Japanese terms, as they can mean so many different things both in Japan and in America. Instead, we use the terms Assistant Teacher, Teacher and Master (for definitions of these terms in our School, see the 6 ranks of Open Mind Zen on this website).
Here are some things that should help you decide if a teacher is for you:
 
1. How does the Teacher and the Group "feel" when you enter and engage in beginner's programs? Does it seem that people are genuinely interested in helping, or simply inflating their own egos? Your intuitive feel is very important, and not all people trust it, but generally if something doesn't feel right, it isn't right for you.
2. How does the Teacher make money?  Many years ago Buddhist Teachers didn't work, but these days most have to in order to survive. In a modern, non-monastic lay practice, there shouldn't be a lot of pressure for students to donate large sums of money while the teacher freely spends these donations on his or her own lifestyle, especially if it is a lavish lifestyle. Do some research and see if the Teacher has appropriated money that was previously donated so that they can buy houses, cars and other expensive items. You'd be surprised how common this is. This is not to say that a Teacher shouldn't make a reasonable living or that you shouldn't make a donation when requested. It is a simple matter of degree. Also, keep in mind that a Teacher that doesn't do any actual work other than teaching Zen itself can easily lose touch with the realities those working and practicing in the "real" world engage in.
3. Is the Teacher having intimate relationships with students? When this occurs a Teacher loses his or her impartiality which is so essential to the true Zen student/teacher relationship, similar in nature to that of a psychotherapist and patient. A number of Zen Teachers in America have had very personal, intimate relationships with students that have then been sanctioned as Teachers themselves, often in very rapid fashion. It may not be easy to find out the real story, but it is very important you find out if this either is happening or has happened in the past. You need to get out of this kind of group!
4. Is the Teacher engaged in healthy relationships and lifestyle? Although these issues are subjective, there have been Teachers in many spiritual traditions who have been alcoholics and abusers, for instance. If their practice has resulted in this way of living, what use is it to study with them? Zen communities tend to take their cues from the top down, so if the Teacher is living an unhealthy lifestyle, others often feel it is alright to do so. Take the time to investigate this issue thoroughly before you commit to being a student.
5. Is there a huge gap between the Teacher and Students?  In other words, is the Teacher deified or treated as someone that is beyond any human weaknesses? Zen teaching is that all are enlightened, so a true Teacher is humble and does not seek special titles and advantages not available to students. Also, he or she does not ask to be treated in a "special" way which causes others to feel inferior.
6. What are the Senior Students like, and have many of them left the organization?  There is always some amount of coming and going in spiritual communities, but if there is a large exodus over a reasonably short period (like a year or two) of Seniors, there could be something very wrong with the Teacher or organization. Again, use your better judgement. Also, do the Senior Students appear to be absorbing and beginning to live what the Teacher professes to be Zen? If Seniors are unfriendly or condescending, there may be something wrong with the way the teaching is being presented.
7. What study has the Teacher engaged in? Is the Teacher only self taught, or did he or she spend only a short period of time as a student before declaring themself a "master?" Both of these situations are a sure sign of danger. It takes time to develop the depth that a good Zen Teacher needs to be effective and clear. Traditionally in Japanese Zen, it was of paramount importance that a Teacher be sanctioned 100% by their previous Teacher in order to teach, but in the West especially, we have often seen sanctioned Teachers who have engaged in all types of unhealthy and abusive behaviors. Therefore, being sanctioned by a "recognized" lineage alone is not good enough, and if you rely on that to the exclusion of other information you may be setting yourself up for disappointment. The most important factor is the degree of awakening or enlightenment of the Teacher, and that is something which can take some time to ascertain. But in addition you need to look closely at how the Teacher is living as mentioned above. This will require you to use your intuition, but also to keep your eyes open and ask questions if  you have any. Organizations that restrict access to the teacher, are highly secretive, or try to gloss over abuses should be avoided at all costs.