The Shimano Archive
嶋野 栄道 老師 アーカイブ

10/15/82

Letter from Robert Aitken to Xxxxx Xxxxxxx.

10/15/82

Letter from Robert Aitken to Soen Nakagawa.

"I furnished Dr. Ogura (小倉医師) with the names and addressee of two of the three psychiatrists who treated the two women who had mental breakdowns in 1964. I gave him the name of the third psychiatrist who has moved away from Hawaii, doubtless he can find his address from a medical directory. I did not provide Dr. Ogura (小倉医師) with any more information except to observe that Eido Rōshi's (嶋野 栄道) departure from Hawaii was directly linked to the breakdowns of the two women. I hear now that Dr. Ogura (小倉医師) has not been able to proceed with the investigation for reasons connected to disorganization in the Zen Studies Society"

10/15/82

ロバート　エイトケンより中川宋淵への手紙。

10/15/82

Letter from Robert Aitken to Robin Westen.

"It must be a painful time for everyone. And even though Sōen Rōshi (中川 宋淵) has spoken out against the Shimanos (嶋野), I am sure that he is concerned about what will become of them and all that negative energy."

10/15/82

ロバート　エイトケンより　ロビン　ウェステインへの手紙.　

”貴方の禅仏教に関する質問に少し詳しく答えて、セックスの利己的利用に関する特殊性を説明します。　禅教師として、彼又は彼女が効果的な役割を果たす為には、信頼されていなければなりません。　深い体験を求め、弟子は自己を忘れる事を要求されるのですから、この師弟間の信頼は確かなものでなければなりません。　もし師に自己的利用の下心があるならば、勿論、汚らわしい舞台へと進展してしまいます。　この舞台装置は、精神科医と患者、学園の教師と生徒、殆どの宗教に置ける聖職者と教徒などの間柄でもこれと似た機会に遭遇します。”

”皆にとって辛い時期だと思います。　宋淵老師でさえ反嶋野の言葉をはっきり表明したのですが、皆に対する彼の心痛、否定的なエネルギーの中で住まう人々の将来に対する彼の心痛が思いやられます。”

10/16/82

Letter from Robert Aitken to Koun Yamada.

"It seems that Sōen Rōshi (中川 宋淵) publicly - confronted Eido Shimano (嶋野 栄道) in New York and told him before others that he was a liar and a seducer of women. He also told people that there had been a scandal about women when Tai San was in Hawaii."

"I regret that I was not able to persuade Sōen Rōshi (中川 宋淵) and Yasutani Rōshi (安谷 白雲) that Tai San (嶋野 栄道) was a sociopath who should be recalled, back there in 1964."

10/19/82

Letter from Shimano to ZSS Sangha.

“After many years of Dharma association with George Zournas, Frank LoCicero, and Adam Fisher, I was shocked at their recent actions directed towards me.  They have helped The Zen Studies Society over the years, and I hope that during those years, I have been able to help them though it is difficult for me to articulate what I feel I have done for them.”

“All of a sudden, without discussing any of the allegations they have made against me, they address malicious letters to the Sangha, instead of confronting me directly, although I am the object of their allegations.”

“According to George Zournas, Soen Roshi (中川 宋淵) told him that he had sent a telegram to me which read: "Eido's (栄道) shame is Soen's (宋淵) shame. The shame of Dai Bosatsu Zendo is the shame of Ryutakuji (龍沢寺) and every zendo in the world."  I never received such a telegram, and I challenge George to prove that Soen Roshi (中川 宋淵) ever made such a statement. I did receive a telegram from Soen Roshi (中川 宋淵) on September 9, after his return to Japan. The telegram reads:

Ima wa tada Namu Dai Bosa arunomi (‘Right now just Namu Dai Bosa’)
from dead end here. To dead end Namu bravely march on Butsu.

The telegram is in fact an encouragement from Soen Roshi (中川 宋淵) to ‘bravely march on’."

“On October 5th, Kogen Mike Rafferty, Shobo-Ji's resident, found the word  ‘SHAME’ painted on the front doors and walk of Shobo-Ji. That same day, Aiho (愛法) returned to New York City from Dai Bosatsu Zendo to find the same word, ‘SHAME’, had been painted on the steps of our home.

These incidents are just examples of a series of cruel actions directed towards Aiho (愛法) and myself in the past few months. Due to my cultural background, it is extremely difficult for me to speak out in a public manner. However, it is unfair to conclude that my silence implies that I must be what the letters say I am. Indeed, in Japan, to protest too much against an accusation is considered a sign of guilt.”

“According to George, Frank, and Adam, I am evil, unethical, dishonest, unfit to lead The Zen Studies Society.  The Shimanos (嶋野) must be expelled from this country!  They claim, 1)  I told a woman she had a Kensho experience to seduce her, 2)  there has been no public accounting of Zen Studies finances, and 3), I was not a good host to my teacher, Soen Roshi (中川 宋淵), during his visit here.”

10/19/82

Minutes of ZSS Board of Trustees Meeting.

Declaration of Independence From Any Other Zen Buddhist Organization Here or Abroad.

"After some discussion, upon motion duly made and seconded, it was RESOLVED that the Zen Studies Society acknowledges and declares Eido Tai Shimano Roshi (嶋野 栄道) to be the founder, and the first and present abbot of Dai Bosatsu Zendo Kongo-ji and New York Zendo Shobo-ji; and Soen Roshi (中川 宋淵) and the late Nyogen Senzaki (千崎如幻) to be honorary founders; and that Dai Bosatsu Zendo Kongo-ji and New York Zendo Shobo-ji are and will remain independent from any other Zen Buddhist organization here or abroad."

"Next on the agenda, Bugyo David Schneyer called for reconsideration of the decision made at the January, board meeting to exclude women from DBZ between September 20 and January 4 excepting during sesshins. After some discussion, it was decided that following Rohatsu at DBZ December 10, 1982, women will be permitted to live and work at DBZ as residents and students."

10/19/82

Official ZSS Press Release.

Declaration of Independence From Any Zen Buddhist Organization in the United States and Abroad.

“.. the Board of Trustees of the Zen Studies Society also declared the independence of New York Zendo Shobo-Ji and Dai Bosatsu Zendo Kongo-Ji from any Zen Buddhist organizations in the United States and abroad.”

(See entry of: 05/21/84 )

10/19/82

ZSS新聞公式発表

国内、外を問わずいかなる禅仏教組織からの独立を宣言。

10/19/82

Letter from Rinko Peggy Crawford to Shimano, Aiho, Korin, Jochi, Jikei, Mushin, Bugyo, Genro, Kogen, Soen Nakagawa, Dr. Ogura and Other Concerned Persons.

"Many new Sangha members have gotten in touch with me in confusion."

"The above letter was read by me to the Board last night. The proposal was not seconded, nor discussed. Instead it became clear that Japanese temple politics are what really counts for Eido Roshi (嶋野 栄道). Whether it is a fact that he is being plotted against by Myoshinji (妙心寺) Headquarters through Soen Roshi (中川 宋淵), or whether this is just another twist of Eido's (栄道) in his personal battle for survival, I do not know. But I now resign from the Board of the Zen Studies Society because I have no interest in the political question and I do not see that the spiritual growth of Zendo members is of primary concern for Eido (栄道)."

10/21/82

Letter from Rinko Peggy Crawford to "Dear Sangha Friend."

I have now completed my sequence of feelings and search for knowledge, and the enclosed letters will describe that to you, if it is of any interest to you."

10/21/82

Letter from Shimano to George Zournas, Soen Nakagawa, Dokyu Nakagawa, Dr. Ogura, Dr. Donden, Jack Clareman, Mr. & Mrs. Ballard and Others.

“The most serious and sensational accusation you make, also made by Frank LoCicero and Adam Fisher, is the allegation that I have used my position as Roshi, during Dokusan (独参), to seduce women. This is a very serious charge, and because of its nature, one that has disrupted activities at Shobo-Ji and Dai Bosatsu Zendo.

For weeks now I have not answered your many letters, because I had to wrestle with the subtle question of how to talk about ‘what happened during this Dokusan (独参)’. You have been a Zen student for many years. Perhaps during this time you never learned the nature of Dokusan (独参). Dokusan (独参) is one of the west important things that we do in our Zen practice. For centuries, this meeting between teacher and student has remained confidential to both: the teacher does not talk about it, and neither should the student. The secret character of Dokusan (独参) is essential. Only thus can true Dharma continue, especially in the Rinzai tradition.

My training strictly forbids me to speak publicly about what happens during Dokusan (独参), yet I do not want to use the confidential nature of Dokusan (独参) as an excuse to conceal alledged [sic] sexual pursuits. This has been truly my dilemna. [sic]

Because of the situation at Shobo-Ji you have created, I have now decided to break the tradition and speak publicly about this allegation you attribute to a freelance writer.

At Holy Days Sesshin, April, 1982, this woman attended Sesshin for the first time. On the fourth or fifth day of Sesshin, she came to Dokusan (独参) in a rather emotional state of mind. She said she had an ‘experience’ which she proceeded to describe. I asked her if she had ever had this kind of ‘experience’ before. ‘Yes,’ she replied. I told her that she had ‘some kind of experience’. At this point, she took my hands and placed them palms together against her cheek. After a brief moment like this, she said ‘I would like to keep it this way forever’. I replied, ‘that's enough’.

In a subsequent Dokusan (独参), she came in a calmer state of mind. Again we talked about her ‘experience’. I asked her several traditional test questions about her ‘experience’, like, for example, ‘what color Is Mu?’ She had great difficulty answering my questions, but eventually was able to give some ‘acceptable’ responses. In assessing her responses to my questions, I was able to make a clearer judgement [sic] as to the depth and clarity of her ‘experience’.

At no time did I tell her that her experience was Kensho (見性).”

(See entry of 08/05/93 )

10/27/82

“I am so glad that you decided to take the advice I gave you (嶋野) when we met for our long conversation on the morning of October 13 at Shoboji, namely, that you yourself write an account of the events of the past months and years.  I was rather disappointed, however, to find that what you have written is but a reprise, as it were, of a song that those of us who have been around the zendos for any time at all have heard you sing again and again.  It is a song of betrayal that you have sung at the departure of each of the monks and nuns from Dai Bosatsu.  You have chanted it each time the many residents of Shoboji have departed.  (Incidentally, Korin remarked a little while ago that Genro is the only Shoboji resident who has not left in anger or despair -- a remarkable record!) You sang it ad museum when more than half of the Shoboji Sangha left in the wake of the 1975 scandals and again last year when Mr. Doi and Mr. Sasaki telephoned the abbot of Yakushiji about your behavior. And now, of course, you have brought it forward one more time as Rinko Peggy Crawford, Mushin Frank LoCicero, Wado Vicky Gerdy, Kigen Adam Fisher and I depart from Shoboji. This is, however, as you say, the first time the song has been set down on paper.”

“On the afternoon of Saturday, July 24, when I went up to Bosatsu to talk with you and Soen Roshi (中川 宋淵) about the telephone call I had received earlier that week from Mrs. Robin Westen, you brought together in the meeting room there Soen Roshi (中川 宋淵), Yasuko, Bugyo David Schnyer, Korin Sylvan Busch and me.  After I had related to Chat group the substance of Mrs. Westen's telephone call, you replied by saying it was all a plot by the martial arts Master, Min Pai, and the members of his zendo, who wanted to destroy you. A few moments later you expanded this group of conspirators to include Maezumi Roshi (前角  大山  博雄) of -the Los Angeles Zen Center, who, you said, hated you because “Maezumi Roshi (前角  大山  博雄) owes almost a million dollars, and Dai Bosatsu owes no one a penny”!!!  When I met with you and Bugyo at Shoboji on the looming of October 13, your list of persecutors had been expanded to include Soen Roshi (中川 宋淵) who wanted to remove you from Dai Bosatsu so that he could become Founding Abbot and perform an expensive ceremony!!!  A few moments later, the plotters were joined by Yamada Mumon Roshi (山田 無文), the abbot of Myoshinji (妙心寺).”

“If you had resigned, as you told me on Saturday, July 3l, you intended to you, there would have been no need for my letters.  As you did not choose to do so, I had no choice but to fulfill my responsibilities as President of the Board of Trustees and let the other members of the Board and the Sangha know the full story, as I saw it.”

“When the 1975 scandals erupted, Soen Roshi (中川 宋淵) was outraged by your behavior, but I pled with him then for you, as indeed I did with other members of the Board of Trustees and with many of the Sangha at large.  I tried to rationalize your behavior by telling them that you were still a young man, that you were a stranger in a strange land, that we spoke a great deal about "saving all sentient beings” and that you, with your many splendid gifts, were worth a good deal of effort to "save as well. Many people were shocked When Soen Roshi (中川 宋淵) did not come to the dedication ceremonies of Dai Bosatsu, but even then I persisted in my belief that he would one day come and show the world that he still had confidence in you.”

“When I went to Dai Bosatsu to relate Mrs. Westen’s telephone message at the meeting I have described before, at which Korin Sylvan Busch, Bugyo David Schnyer, and I were present. (Soen Roshi had asked Yasuko to leave), soon Roshi denounced you in our presence as a liar. He said you had lied to him when he confronted you about the scandals in Hawaii in 1964, and he said you were lying now.”

“Before I could open my mouth, Soen Roshi (中川 宋淵) -- at last at the end of his patience with you -- sprang to his feet and once again branded you a liar.  It was an awesome thing to see him manifest as Fudo My-o and witness his Dharma Wrath blaze out over you and through the Three Worlds (you described this scene very accurately to Bugyo on Wednesday morning).  After once more labeling you a liar, Soen Roshi (中川 宋淵) turned to me and said, "Jochi, go home you are tired," and went down the hall shouting epithets in Japanese that brought Kogen, the Shoboji Resident, scrambling from his room on the second floor.  Appalled by this, I turned to you and asked if I should try to talk to him, and you said, "Yes, Jochi please." So – once more for your sake – I went to his room, knelt before his door, and beat my forehead on the floor pleading with him to listen to me.  He came out, and he and I had a long talk, during which he discussed the money matters which I related in my earlier letter.  I pled with him that these were mistakes and it was not too late for a reconciliation to be made. He agreed to talk with you en route to California and I said I would withhold my letter of resignation until he had called me again, which he promised would be before he left the United States.  He told me to go home immediately, without saying anything further to you.”

“With the departure of Rinko Peggy Crawford, Wado Vicky Gerdy, Mushin Frank LoCicero and me from the Board of Trustees and New York Zendo Shoboji, you have an opportunity to reconstitute the Board and make a fresh start. Many senior members of the Sangha are also leaving Shoboji for other zendos, but New York is a vast reservoir of people interested in ‘spiritual’ things, and I am sure that the cushions in the zendo will be full again before very long.  It is a splendid chance for you.”

“When Soen Roshi said, ‘Eido's (栄道) shame is Soen's (中川 宋淵) shame, the shame of Dai Bosatsu is the shame of Ryutakuji (龍沢寺) and every Buddhist monastery in the world,’ he spoke a very great truth, for indeed you are not the only one responsible for this terrible situation.  Eido Roshi is responsible.  Soen Roshi (中川 宋淵) is responsible.  I, Jochi, am responsible.  Each member of the Sangha is responsible as well.  We are all caught up in some very grievous error, and I pray that in the fullness of tine our error will somehow be transformed into Buddha's Wisdom.”

10/29/82

Letter from Koun Yamada to Robert Aitken.

“Thank you for your recent letter and the copies of your letters to Sōen Roshi (中川 宋淵) and Maezumi Roshi (前角  大山  博雄).  Upon receiving your letter I called Shochu Roshi (鈴木　宗忠 老師) at Ryūtakuji (龍沢寺) who said that Sōen Roshi (中川 宋淵) had not shown him your letter and that he knew nothing about the situation.  We discussed what could be done with Eido Roshi (嶋野 栄道) and concluded that from this end nothing could be done.  He can’t be fired as though he were a member of a firm. I think that the only way he can be removed is if his community there puts him out, which may be the best solution.”

“If this scandal appears in the newspapers or on TV it will do great damage to the reputation of Zen in American.  Yet, even though it may take years, Zen will surely recover its good name.  The Buddhist Dharma is not such a weak and powerless thing that it can be destroyed by something like this.”

11/01/82

Letter from Adam Fisher to Shimano.

"The situation: your manipulation of the dokusan setting for your own periodic sexual satisfaction (seducing women); treating lovers taken from within the sangha with contempt once you had finished with them; and taking no candid responsibility for your own behavior but rather answering direct, honest and caring queries with, in one form or another, the line you used in a jam-packed zendo in 1975: 'it's none of your business.' "

11/01/82

　アダム　フィッシャーより島野への手紙。

自分の周期的な性の満足を得る為に（女を誘惑するために）独参室を設定し、巧妙に操縦し、僧伽の中から愛人達を選び出す；やがて不要になれば侮辱して捨て去る；そして自分の品行に対する率直な責任はなく、正直に心配して尋ねる者には　”お前に関係ない”　と、１９７５年の混雑した禅堂で、例の得意の一言で片付けてしまうのでした。

11/03/82

Letter from Jochi George Zournas to Taizan Maezumi and Richard Baker.

11/03/82

Letter from Jochi George Zournas to Robert Aitken.

"his [Shimano's (嶋野 栄道)] principle aim has been to discredit Soen Roshi (中川 宋淵) in every way that he can so as to undercut any censure of Taisan's (嶋野 栄道) activities that Soen Roshi (中川 宋淵) might make."

"One of the elements that has been used by Taisan (嶋野 栄道) to deflect everyone from the real problem at hand -- namely, his sexual activities with his women students and (for some, even more important) his lying about it -- is the introduction of Myoshinji (妙心寺) into the situation."

"As you can see from the enclosed letter from Taisan (嶋野 栄道), his paranoia has now extended so far as to charge the Venerable Yamada Mumon Roshi (山田 無文) with an attempt to add Dai Bosatsu to Myoshinji (妙心寺) territory."

11/03/82

Letter from Robert Aitken to Koun Yamada.

"Back in 1964, one of the women involved with him [Shimano (嶋野 栄道)] bought a gun and was going to shoot him, but her episode passed before circumstances would permit."

11/03/82

ロバート　エイトケンより山田こうんへの手紙

”１９６４年、彼（島野）と関係のあった女性が銃を購入し、彼を撃ち殺そうとしましたが、事前にこの計画が発覚し実現しませんでした。”

11/11/82

Letter from Robert Aitken to Taizan Maezumi and Richard Baker.

[See entries of: 00/00/84 and 11/18/06]

11/11/82

Letter from Robert Aitken to Robin Westen.

“Another packet of materials came recently from George Zournas and in them I find questions raised about the hierarchy of Rinzai Zen.”

“Actually, there is no hierarchy, no chain of authority.  Relationships are those of sharing. Transmission comes from the teacher, and this is simply permission to teach in turn.  The authority to be a Rōshi (老師) comes from the students:  In Japan, this the committee of senior monks at the monastery; in the USA it would be the board of directors at the center. Other teachers, even the teacher's original teacher, have no comparable authority.”

11/11/82

Letter from Robert Aitken to Jochi George Zournas.

11/30/82

Draft of a Release Document.

“I am distressed about the trauma suffered by the followers of Mr. Shimano (嶋野氏), and about possible damage to the good name of Buddhism.”

“I am also concerned about Mr. Shimano (嶋野氏) himself.  I hope that he will respond to the revelations by giving up his job of temple administrator, and set about healing himself in a program of rigorous therapy.”

11/30/82

Letter from Ted Gamble Clause to Robert Aitken.

This letter is from Ted Gamble Clause, a Honolulu Attorney.  It is apparently a suggestion for re-wording of the Aitken "release document" draft of 11/30/82.

"The Priest Shimano (嶋野) is at the center of a controversy in which his personal relations with some of his students have been called into question. The publicity growing out of this controversy is ugly, and it will mar the development of Zen Buddhism in the West."

12/01/82

Letter from Kozen Peter Kaufman to Jochi George Zournas.

REDACTED
The names of two survivors have been redacted from this document.

“I left Dai Bosatsu Zendo because I distinctly realized that Eido Roshi was mentally deranged and that he was committing criminal actions with his continuing sexual involvement with h i s female students. A t the time, I was resident director (head monk) and had been recently ordained, so I felt that I could not invest my efforts and life with a man who could at any moment be thrown into jail.  My original intention was merely to leave D.B.Z., but on the night I was packing to leave I found [redacted]'s letters - I remind you, in a public place – and this changed everything.”

“To this day I sincerely regret that I involved [redacted] in this affair, although at the time it was clearly the only thing I could do.  (By now you might agree.)  The unique element in the -letters was that they were down on paper and plainly showed Eido Roshi's sickening method of involving Buddhist practice with the seduction of young mentally unbalanced women.  Along with the letter that I wrote (with Bunyu's help) these letters could be documented and read again the next time Eido's misdeeds came up.  The decision to mail the letters to the Board came after several weeks of weighing many questions.  What finally decided us to send the letters and for a time remain anonymous, was that we realized that the Board was too stupid to do anything and that inevitably another scandal would happen.”

“By now it should be obvious to anyone having read your compiled documents (by the way, Baker Roshi gave them to me) that Eido Roshi is a very sick man.  In the face of his continual social offenses he continues to deny his involvement and only sees himself a victim of other people's plots.  His letter where he "unflinchingly faces" twenty years of accusations is a masterpiece in not answering anything and telling everyone what a wonderful, nice humble guy he is.  I am tempted to say that he is either a paranoid schizophrenic or a sociopath, but when I look at the range of his symptoms: delusions of grandeur, delusions of persecution, compulsive lying, sexual abnormality, little man's complex, a religious calling with an ability to seriously hurt people without either conscience or regrets - it is hard for me to find the name of a mental disease that he doesn't have!”

“At this point I firmly believe that he is not responsible for what he does - he is innocent by reason of insanity.  To expect Eido Roshi to feel either shame or repentence is as cruel and misguided as asking a paraplegic to tap dance!”

“It would seem from the communications that I read, that you are finally aware of the international reputation of Eido Roshi. But are you also aware of the reputation of the Board of Trustees for the Zen Studies Society? It is a well known fact that the only two requirements for being elected a Board member is that you are an imbecile and a coward. By now, even you should realize that there is no other way that Eido Roshi could function.”

“Although during my entire stay at D.B.Z. there was never any incidents of trouble from me (except that I'm a little dim-witted myself), you and the other blockheads on the Board found it appropriate to reply to my questioning of Eido Roshi with the basest slander and lies about me.  It was said that I had '"gone mad," "flipped out, " that I was an "egomaniac" involved in a "private vendetta with Eido Roshi,” that I “wasn’t invited back," and many others.  Also, when [redacted] wrote a letter at my request, expressing her own personal experiences with Eido Roshi, and what she was told by other women, she was made out to be an irresponsible tramp, a liar, and mentally unstable.  Neither have I forgotten the way you gangsters treated Daiko Chuck Carpenter.”

“All of a sudden you've begun to see what your responsibility is. (Actually, you needed to wait for seven years for Soen Roshi to give you the O.K.)  So now we're going to give you both barrels of it. In order for you to defend Eido Roshi for fifteen years, you had to attack the people that questioned him......  On this day, the one thing I find it impossible to forgive Eido Roshi for, is that through his cunning manipulation of his student's greed, hate, and delusion he was able to make them act this way.  At the same time I would like to re-examine on whose door ‘shame’ gets written on.”

“P.S.             This letter is also intended for the other bags of shit on the Board in 1979:

Korin Sylvan Busch

Rinko Peggy Crawford

Koun Robert Shoenholt

Wado Vicky Gerdy

Chigetsu Ruth Lillianthol

Myoan Maureen Freedgood

And for the bags of shit that are on it now.”

12/01/82

こうぜん　ピーター　カフマンよりじょうち　ジョージ　ザウナスへの手紙。

二人の犠牲者の名前はこの文書から削減されています。

”私が大菩薩禅堂を去った理由は、栄道老師は精神錯乱しており、女弟子達と性交渉を際限なく続けるという犯罪行為を確認したからです。　当時私は受戒直後で在住僧を管理する首座の地位にありました。　監獄入り寸前の人物のもとで、私は人生掛けての修行を犠牲にする事は出来ない。　私の当初の目的はただ、D.B.Z.を出たいと思っただけだったのですが、荷物をまとめていざ出発という寸前に、XXXXXX　の手紙をみつけたのです。−　公にはっきりと貴方に向かって証言するのですが　−　この手紙ですべてが変わりました。”

” 今日まで、正直にいって私は　XXXXXX に関わった事を後悔していますが、当時私としては、明らかに、これ以外考える事が出来なかった。（ところで、貴方も同意されることと思いますが）　XXXXXX の手紙にみえる特殊性は、気分の悪くなるような栄道老師の手段、つまり仏道修行場において精神的に不安定な女性を誘惑することです。　（ぶんゆの援助を得て）私の書いた手紙があります、この手紙を保管してこの次栄道老師の不行跡が再び発覚した時、改めて読んで下さい。　この手紙を理事会宛に送る決心をしたのは、数週間熟慮した上での事でした。　私達が結局この手紙を出すことにきめ、当分匿名にしておいた理由は、理事会員等は馬鹿だから、事を正す事はまず期待出来ないであろうと推察したためと、スキャンダルが間もなく起るであろうことは避けられぬと判断したからです。”

”ここまで来れば、栄道老師がいかに病的な男であるかと言う事は、資料によって明白でしょう。　（時に、これらの資料はベイカー老師によって私に手渡されたものです）　彼の犯した際限ない社会悪に対して、彼は否定し続け、彼の弁明はすべて悪意ある人びとの計略によるもので、彼こそ被害者だと言うのです。　彼の手紙を見ると、２０年来彼によって引き起こされた犯罪に対する告発にも“怯む事無く対決”して、沈黙を守る事によって、なんと彼は慎ましい穏やかな人間であることよ、と人びとに言わせるのですから、正に傑作です。　私は彼の症状を偏執性精神分裂症か社会病とでも名付けたいのですが、彼の実際の症状は、誇大妄想、被害妄想、常用嘘つき、変態、小人劣等感症、意識または悔いの有無にかかわらずやたらに人を傷つける性質の宗教　−　私にとってこの種の精神病に、実は精神病ではないので！　正確な名前を付けることは困難なことです。”

”この段階で私は確信するのですが、彼は彼の行動に責任は無い　−　彼は無実である、なぜならば彼は精神病患者であるがゆえに。　栄道老師に向かって恥を知れと期待したり、後悔せよと期待する事は、全身麻痺の人にタップダンスを踊れと頼むように残酷なことなのです。”

” 通信物を読んだのですが、貴方はやっと栄道老師の世界的評判に気付かれた様子ですね。　しかし貴方は、禅スタデイ　ソサイエテイ理事会の評判をご存知でしょうか？　馬鹿であろうと卑怯者であろうと、たった２項目の必要事項を満たす事で、理事会のメンバーに選出されるのです。　これでやっと貴方でさえ、これ以外の方法で栄道老師の生き残る道はなかったと気付いたのではないでしょうか。”

”それでも大菩薩禅堂滞在中私はトラブルを起こした事は一度もありませんでした。（唯私も少し知力に乏しい所があるのですが）理事会の貴方や他の石頭等は私の栄道老師に対する詰問に、下劣な嫌み嘘中傷で答えた。　その中で、私の“気が狂った”“弾き出された”“病的自負心の人”“老師に対する個人的復讐”を計る、“お前を招待した覚えは無い”等等、他に多くの言葉がありました。　又、　XXXXXX XXXXXX が私の依頼により、彼女の栄道老師との個人体験を手紙に書きましたが、他の女性達から無責任なあばずれ、嘘つき、精神不安定と悪言を受けました。　貴方達ギャングが寄って集って、だいこう　チャック　カーペンターをあしざまに扱った事も、忘れてはおりませんよ。”

”貴方は突然に貴方自身の責任が見えだしたようですね。　（実に貴方は宋淵老師の許可が出る迄７年間待たねばならなかった）そこで私達は貴方に樽二つ程あげたいものがある。　１５年間栄道老師を弁護するため、貴方は彼に対して質問する人を攻撃した......　今私に一つ、確かに分かった事は、栄道老師は狡い手口を使って、弟子に欲深さ、憎しみ、妄念を植え付けた、これにより私は絶対に栄道老師を許す事は出来ないと悟りました。　同時に私は誰のドアに恥を知れと書かれていたか、再調査したいと思います。”

12/16/82

Letter from Robert Aitken to "Dear Friends."

"Shimano (嶋野) has behaved in a pathologically exploitive manner for many years."

[See entry of: 07/26/10]

12/29/82

Minutes of ZSS Board of Trustees Annual Meeting.

04/13/83

Letter from Jochi George Zournas to Robert Aitken, cc: Soen Nakagawa, Taizan Maezumi, Richard Baker, Maureen Freedgood.

"the principle feeling is that of betrayal, and the wounds do indeed go very deep."

"In talking with my Buddhist friends from New York Zendo and other Sanghas around the country, I find the thing that seems to disturb them most is that Soen Roshi (中川 宋淵) and other Zen teachers have never taken any position about Taisan's (嶋野) behavior."

"Margot [Wilkie] indicated that Brother David will no longer appear on the same platform with Taisan (嶋野)."

"Taisan is so far gone in his illness and is so encouraged in his delusions by Yasuko that I doubt very much whether any of these protests will get through to him."

"No matter how effective we are in convincing ourselves intellectually that he [Shimano 嶋野] is mentally ill and, as one authority said, 'should be removed from his current position and never given a position of primary authority again,' this deep feeling of grief persists."

04/13/83

じょうち　ジョージ　ザウナスより　ロバート　エイトケン宛の書簡

cc: 中川宗淵、　前角たいざん、　リチャード　ベイカー、　モーリン　フリードグッド、

個人またはグループのほぼ全員、裏切られた思いで深く傷つきました。

ニューヨーク禅堂の仏教徒でもある友人や他の地域の僧伽の人々にとって一番理解に苦しみ、不審に思うことはそうえん老師や他の師家の方々がなぜタイさんの不行跡を問題視しないのかということです

マーゴがいうには修道士デイヴィドはもはやタイさんと共に講壇には絶対に立たないそうです。

タイさんの病気はかくも悪化し、やす子の影響による妄想も加わり、私が推察するに人々の諌め、抗議等は彼の耳には入らないと断言いたします。

彼は精神病者であり我々は考慮の限りをつくして効率的に進めると自らにいいきかせてもこの思いは深くのこるでしょう。権威筋では　“彼を権力の地位から外し以後絶対に長たる権威の地位を与えてはいけない”といっております

04/21/83

Hand writted (Draft?) Letter from Robert Aitken to Jochi George Zournas.

"I urge you to put your anguish aside and ask a psychologist or psychiatrist you trust to lead a group of former members including yourself in therapeutic sessions that will enable you to work through your grief and sense of betrayal."

05/08/83

Minutes of ZSS Board of Trustees Meeting.

06/00/83

Zen Studies Society News Letter; Summer Fall 1983.

“The Provisional Student membership, which had been suspended for the first training period of 1983, will now be reactivated. Beginning with the Fall training period, new members will be accepted as Provisional members for a period of one year, during which they will be required to participate in at least one seven-day sesshin at Dai Bosatsu Zendo, our mountain monastery, and to attend classes in Mahayana and Zen Buddhism. Thus the training of Provisional students for the first year will consist of both zazen practice and formal Buddhist studies.”

“On September the 15th, 1968, New York Zendo Shobo-ji was dedicated.  Soen Roshi, Sasaki Roshi and the late Yasutani Roshi came to help us open the zendo.  From then up until now, thousands upon thousands of Students of Dharma have come and done zazen, creating the present lucid atmosphere.  Many distinguished masters, teachers and monks have visited Shobo-ji, and their presence has helped form the special subtle quality of Shobo-ji.”

“About four hundred gallons of maple syrup were produced at Dai Bosatsu this Spring, in a rather irregular season that saw at least three periods of freeze-and-thaw.  The new evaporator worked well d the sap, gathered through nineteen miles of blue tubing, has been made into superb syrup.”

“Twenty-two Kessei students are observing the long-awaited arrival of Spring in the Catskills.  The garden must be planted, the new trees set in their rocky holes, and the wild leaks gathered for pickling.  On rainy days, rakusu patches and pins litter the dining room.  Students are devoting much "spare" time to memorizing sutras.  This difficult work appears to be somewhat easier when the student is seated tin a rock, facing the lake.”

“Roshi is conducting morning class and discussion on the essentials of Buddhism, and on What it Means to be a Buddhist.  Zenrin conducts an afternoon class on half-days, elaborating some Buddhist concepts such as impermanence, suffering, and causation.”

“Roshi can now be consulted on the proper use of the gasoline-powered wood-splitter, after intensive instruction by the wood crew. His skill in chopping twigs for the kitchen stove is also showing marked improvement.”

“After a brief review of the mallard duck situation, with particular attention to the apparent inability of raccoons to act selflessly toward duck eggs, the suggestion has come up for the construction of Duck Island in Beecher Lake.  Plans have not yet been finalized.”

07/05/83

Minutes of ZSS Board of Trustees Meeting.

"Continuing the discussion of the N.Y. Zendo, Roshi (嶋野氏) charged Kogen and Genro to clarify who the members are and to urge prompt payment of dues. To facilitate compiling a membership list and also a mailing list, financial statements and other matters, the board determined to investigate the computer market and to purchase a computer before the end of the year."

09/11/83

Minutes of ZSS Board of Trustees Meeting.

"It was the gift to the Zen Studies Society of the Carlsons, and the proposed sale has been discussed with Doris [sic] Carlson."

“The next subject to come "before the board was the ZSS' house and a plot leased to the late Bowman Owens [sic], which his widow now wishes to vacate. Offers are "in the air" to buy the house in order to improve the appearance of the area and/or to "buy both house and land. After some discussion, a move was made by Zenshin that Eido Roshi (嶋野). and Bugyo be authorized to evaluate such offers as are made, and to negotiate whatever deal they feel would be advantageous. This course of action received a unanimous vote of approval.”

10/01/83

Letter from Robert Aitken to Leslie Savan.

11/10/83

New York Newsday

Exorcising a Corporate Demon

Shimano performs an exorcism of the TDK Corporation facility in Port Washington, New York.

“But at TDK Corp., a series of misfortunes during the past few months has produced a superstitious fear among the 150 employees… And some believe the headquarters building is inhabited by demons.”

“At yesterday’s ceremony, the priest said he was welcoming friendly spirits to take the place of evil forces clinging to the building and its land.  As the smoke of burning incense swirled against the backdrop of TDK’s modern architecture, Eido T. Shimano, abbot of the Zen Studies Society in New York, ordered the 24 employees gathered about him to pray.”

“ ‘Your mindfulness and intensity are critical to the purification,’ said the priest, his head freshly shaven and his body clad in layers of white and black robes.  ‘Your intensity will erase bad memories.’ ”

“Ordering the employees to repeat his words, to clap and bow to Buddha, Shimano faced the building as he looked to the heavens and chanted.”

“Not all workers appreciated the event, which was nearly identical to a ceremony performed two years ago when the building first opened.  ‘Can you believe they’re doing this?’ said one employee on the maintenance crew.”

11/20/83

Letter from Shimano to "Dear Friends."

"We hope this letter finds you in good health and fine spirit.

This is to inform you that we have moved into a cooperative apartment across the street. Our new address is:

333 East 69th St. Apt.4K New York, NY 10021

Tel.# 212-772-7733

We hope we can see you soon again and hope that you will have a wonderful holiday season."

"P.S. it goes without saying that New York Zendo and Dai Bosatsu Zendo are imperturbable."

12/21/83

Letter from Shimano to the ZSS Board of Directors.

"But the time has come for us to simplify our lives so that we don't have to worry about possible burglary while both of us are at Dai Bosatsu or elsewhere."

Letter is signed by Eido and Yasuko and bears his chop (seal).

12/21/83

Minutes of ZSS Board of Trustees Meeting.

12/21/83

ZSS Board of Trustees Resolution.

“IT IS HEREBY RESOLVED that beginning January 1, 1984 three executive committees wi1 be created to direct the activities of the Zen Studies Society. The purpose of creating these committees is two fold. First is to affirm what has already taken place, namely that the Zen Studies Society has been operating - For a number of years as if three independent branches existed. The second purpose is to a1low these branches to grow and mature independently of each other so that they may more fully realize their respective goals.

THE PURPOSE AND DIRECTION OF EACH COMMITTEE:

THE CARLSON FUND, created from the present Zen Studies Society account with the addition of the revenue obtained by the sale of the 69th street house, will support educational activities to promote the understanding and practice of Zen Buddhism in the Western World.”

00/00/84

Blind Donkey, the Newsletter of Honolulu Diamond Sangha.

“Baker Roshi had an affair with a resident student last spring”

“Widespread stories of exploitation of students, particularly women, have been repeated about the abbot of the Zen Studies Society of New York for many years. Recently, the abbot of the Zen Center of Los Angeles spent five weeks in intensive treatment of alcoholism, a condition that reportedly accompanied a. number of abuses of his authority.”

“How with scandals about the teachers in these centers being made public, many people are asking, ‘How could So-and So do zazen for twenty or thirty years and still violate the spirit of the precepts in such a flagrant way?’ ‘Wasn't his character obvious to his teacher?’ ‘What does transmission of the Dharma mean, after all?’ I want to face these questions squarely.”

“I think that it leads us back to zazen and to the old guidelines that have been neglected: the precepts, the paramitas, and the eight-fold path. It leads us to measures that will permit the Sangha to be responsible for its own governance. It leads us to establish forums that will guarantee open communication.”

“This means taking care of ourselves and being forthright with our teachers. Our responsibilities also extend to our sisters and brothers who are suffering the trauma of betrayal.”

(See entry of no date.)

01/01/84

ZSS Board of Trustees Report.

01/21/84

Letter from Korin Sylvan Busch as Board President, to the Shimanos.

01/31/84

Letter from Leslie Savan to Robert Aitken.

02/08/84

Letter from Mrs. Chester F. Carlson to Jean Bankier.

"it was my wish that the property at 356 East 69th Street should not be sold"

"It was never my intention to make a gift of $160,000 to the Roshi (老師)."

"the proceeds of the sale should be returned to me, The Chester and Dorris Carlson Charitable Trust"

"Very simply, I want it clearly understood that I do not authorize the sale of the property"

"an atmosphere and behavior inconsistent with Zen teachings has taken place in and around The Zen Studies Society."

(See her letter of 10/21/74 )

"Indeed, I do not share that same confidence in him [Shimano 嶋野] that I once did and this is because so many reliable sources have reported to me that the spiritual stature of the Zen Studies Society has been compromised over the years because of Eido Roshi's (嶋野)behavior."

02/08/84

ミセス　チェスター F.　カールソンよりジーン　バンキエへの手紙

私が考えていたことの一部として、これは私の希望ですが、３５６東６９街の不動産は売却すべきものではなく、栄道老師と彼の妻の住居として保持すべきものでした。

私は老師へ１６万ドルの贈り物をしたつもりは全くありません。もし、３５６東６９街の不動産が売れたら（これは私の希望に反し、贈与の最初の目的ではない）この収益は私の贈り物に対する原案に従って処理すること、つまり、私、チェスター アンド ドリスカールソン慈善財団へ返済すべきです。この収益の一部たりとも、老師へ与える事は私の原案に反し、事実上此の結果、当初行われた贈与の立場も危うくするかもしれません。

の手紙で私は“栄道師の霊的崇高さに報いるという唯一の理由で私は惜しまずニューヨーク禅教団へ基金を与えます。彼の為でなかったら私はいささかの関心もないのです。”と述べました。実のところ、今ではあの時ような自信はなく、この変化の原因はといえば、信頼できる筋よりの報告によれば、栄道老師の長年にわたる不品行のため禅教団の霊的崇高さはすっかり失われてしまったからです。

02/17/84

Letter from Korin Sylvan Busch to Mrs. Chester F. Carlson.

“At the time of the Board's meeting we were gratified to note from the December 21st letter that in a conversation with the Roshi (嶋野) on September 19th, 1983, you had agreed to the idea of selling the townhouse.  In view thereof, your letter of February 8th came as a complete surprise.”