The Shimano Archive
嶋野 栄道 老師 アーカイブ

This is a collection of the most recent archive additions, modifications, and amendments for existing documents, in the shimanoarchive. This is only a simple courtesy listing of the most recent additions and changes to the main database arranged sequentially with the most recently added and modified entries first. This is an ancillary work to the main archive and may not be as complete, timely or as accurate as the main database. This "What's New?" index was initiated on April 14, 2011 in response to popular demand to enable people to easily find the newest entries in the shimanoarchive.

Pictures included in the actual archive entries
have been eliminated here for simplicity and to increase loading speed.
Names and identifying information of certain individuals have been redacted on this site for privacy.

ADDED:
03/08/12

03/08/12

Kobutsu Malone-osho interview

SWEEPINGZEN: the definitive online who’s who of Zen

http://sweepingzen.com/2012/03/08/kobutsu-malone-interview/

“And of course this brings us into a lot of issues that are floating around the Buddhist community right now concerning the difference between formal training, and the absence of psychological work in the traditional Buddhist schools…so that you can very successfully go through traditional training programs, but not deal with the shadows, not deal with psychological baggage; and this is not just an American thing, I’ve seen it all over the world.”

“And we’ve had a lot of misperceptions as to things like, you know, ‘Zen Master,’ and ‘fully transmitted dharma heir,’ and such titles and credentials, and with that we have somehow failed to recognize that these are not necessarily as great a qualification as we might think.”

“But I didn’t know really what was going on, and the average person that walked in there didn’t really get a complete picture, unless they were around for a long time, unless they became sort of part of the ‘in crowd’ and were able to talk to all the members, which was discouraged.  Aiho, Shimano’s wife in particular discouraged people from speaking to each other.  And that was something I didn’t perceive at the time.  And it was always, it was always at play with them…”

“ Yeah, they wanted control; people were supposed to come there and sit and then scatter.  It wasn’t encouraged.  Her, more than him; she had a tendency to completely discourage it, and it was only many years later I realized that it was essentially paranoia on her part.  Her complete distrust of Americans, and elements of racism, Japanese superiority and things of that nature…and the scene was very much always channeled in the direction of  ‘Japanophilia,’ in that everything Japanese was always superior, and every single aspect of America was always denigrated because Japan was always better.”

“And at first you don’t really catch on to what’s happening because it’s all very fascinating.  And of course, Trungpa goes into some of this stuff in his book ‘Cutting Through Spiritual Materialism,’ in that, he speaks about our initial fascination with these exotic cultural manifestations of traditions, and that we become addicted to commodifying this stuff, and it becomes an exercise in materialistic greed.  We want more and more: we have to dress up like Japanese, we even find ourselves mimicking the way Eastern teachers speak.”

“ Well, I think he in particular made the mistake of associating Buddhadharma with eastern culture, and the two are not necessarily the same at all.  Buddhadharma stands independent of any cultural trappings; it behooves us to begin to recognize that, and in particular, it’s our responsibility as, shall we say, new recipients of the Dharma in the West to apply it to the culture in which we function.” 

“If we are spending our time trying to become little Tibetans, or little Japanese, at best we’re going to be very clumsy at it.  And, in the long run, it’s going to be a complete waste of time.  Because, ultimately, we grow up and we get beyond that.”

“I don’t think it’s so much a matter of accomplishing, as it is recognizing things clearly and precisely as they are.  And to my perception, Buddhadharma really it boils down to the recognition of anatta, which is one of the three marks of existence: anicca, anatta, and dukkha.  Anicca being a change, constant change, and dukkha being fundamental unsatisfactoriness, and anatta is the direct experience of our true self, which is fundamental emptiness.  It’s that, the penetration of anatta is unique to Buddhism, the other traditions recognize suffering, the other traditions recognize change…but the Buddha was able to point out the principle of anatta, sometimes it’s referred to as no-self; and again, we’re working with words here that are very, very clumsy approximations and we’re also working with concepts which are nothing more than models of reality; so it’s like, it’s not like I can hand you anatta on a plate…”

“Yeah, it was the prison work—going into the prisons.  I was the only one in Shimano’s group that was doing it and he actually, in fact I’m sure, I think that he and his wife ridiculed my efforts because somehow they had the idea that the Buddhadharma, that people in prison are not deserving enough to be worth teaching; particularly Black people. And they sort of put up with it because at a certain point, and I guess the turning point was the Frankie Parker execution, there was a pretty decent spread in the New York Times – I think it was half a page or a third of a page- and it was about Frankie Parker and his conversion to Buddhism and his coming execution.  I suspect Shimano kind of felt in one sense that he would capitalize on it, and in another sense he resented that fact that I was out there doing it.”

“Well, given the reaction of the Buddhist community, I mean, everybody wants to be so, quote, ‘Buddhist,’ unquote, that nobody’s going to stand up and say, ‘Hey, what the fuck is going on here?’  I mean, the initial offering on the Shimano Archive was distributed to all three of the Buddhist glossies. I think it was distributed twice to individual magazines.  And there was a deafening silence.  No response.  No one did anything. No one followed up on it. They ignored it.”

“ The thing is with Shimano and with the Zen Studies Society, given the amount of information that I had, and the fact that I made it public immediately pretty much, it was no longer just a set of allegations: it was a mountain of allegations.  And, you know, allegation after allegation after allegation; and pretty soon, when you read it all, and you begin to get the picture and it comes through loud and clear.  And that’s what’s happened with it; people have recognized the volume is just enormous!”

“There are a lot, yeah, there are a lot.  And many of them are, I have testimonies, and, you know, accounts that I haven’t put up.  And, uh, you know, I also am in a position where I’ve gained a certain amount of trust with survivors of Shimano’s predatory behavior, and I don’t wish to compromise them."

"Many of them are incredibly traumatized still, some of them for thirty years and more, and I’m in a position where I always have to protect my sources, and I always have to protect particularly those who went through such tremendous trauma because of him and because of the culture he propagated.”

ADDED:
03/08/12

03/07/12

"Some Fundamental Problems With Zen Practice"

An Essay by Christopher Hamacher

“Recent revelations about a number of Zen teachers in the West have been quite unsettling. The many student testimonials and other documents, particularly those in the Shimano Archive, have shown that certain highly-revered, ‘Buddhist masters’ were in fact aggressive, hypocritical, autocratic and narcissistic people - even to the extent of being sexually abusive. And these personal characteristics were apparently freely observable by their students at all times without any obvious improvements.”

“The question thus arises as to how these situations could have come into being. I suggest that one explanation is that the doctrines of Zen Buddhism itself do not readily condemn any of the behaviour that occurred. For example, Zen practice typically places very little emphasis on justice or morally correct conduct. As one author has put it, ‘if we search for evidence of substantive interest in morality in the two dimensions of the Zen tradition where we would most expect to find it - in the vast canon of Zen sacred literature and in the full repertoire of Zen practices - we discover that it is largely absent.’ And though ethical principles such as wisdom and compassion do exist in the broader Buddhist literature, Zen typically rejects pursuing the scholarly study thereof. Even the interpretation of the Third Buddhist Precept against misusing sexuality has been left deliberately vague in Japanese Zen. Thus much of the behaviour demonstrated by these teachers, which could quite reasonably be qualified as morally wrong, can still be spun as acceptable in the ‘amoral’ Zen realm. And at the same time, one will also not find any condemnation in Zen of characteristics such as autocratic teacher control or enforced secrecy either, given that they are part and parcel of the traditional monastic environment in Japan. As Katherine Masis has observed, this poses a particular problem for Western Zen students, due to their conflating ‘behaviors peculiar to Japanese authoritarianism and behaviors that supposedly would be a wise and compassionate outgrowth of years of practicing meditation.’ ”

ADDED:
03/08/12

03/05/12

An Email From Roko Sherry Chayat to
Zen Studies Society and Hoen-ji Sanghas.

“At Holy Days Sesshin, March 30-April 6, we will commemorate Shakyamuni Buddha's Birthday; we will also witness an authorization ceremony for Nikyu Robert Strickland as a Dharma Teacher. Nikyu was one of the founders, in 1972, of the Zen Center of Syracuse Hoen-ji, and has been a mainstay of the practice there over the years. He was given lay ordination by Eido Roshi at Dai Bosatsu Zendo in 1985, and is a member of the Tisarana Council at Hoen-ji, which I formed to help support the Sangha when I took on my added responsibilities as abbot of the Zen Studies Society.”

“Hokuto Daniel Diffin, who was ordained at DBZ in 1980 and has a zazen group in Westerly, Rhode Island, where he is a Diagnostic Imaging physician, will be leading all-day sittings at New York Zendo Shobo-ji starting March 17. I plan to authorize him as a Dharma Teacher at the end of 2012.”

“Fujin Zenni, who has given unstintingly of herself to the practice at DBZ for two decades, also trained for many years at Shogen-ji, Gifu, Japan. She will be moving there at the end of March. We are deeply grateful to her for being such a significant part of the ZSS family. On March 12, she will lead a zazenkai and participate in a tea ceremony at Shobo-ji. A party in her honor will be held afterward.”

“Lou Nordstrom Roshi, who has trained in both ZSS and the Maezumi lineages and is a Dharma heir of Bernie Glassman, has agreed to come on a regular basis to Shobo-ji as Study Director, leading study sessions on the work of D.T. Suzuki and other pioneers of Zen in America. “Three Jewels Movie Night”, a Buddhist film series, and tea ceremony events are among other on-going programs at Shobo-ji, in addition to the regular practice schedule. All of these are being coordinated by the NYZ Steering Committee.”

“I will perform an ordination ceremony at Hoen-ji for Jisho Judy Fancher at our spring sesshin, April 19-22. Jisho has been a resident at Hoen-ji for some time, is a member of the Tisarana Council and chair of the Ritual Committee, and has served as inji at Hoen-ji and at DBZ; despite struggles with some severe health issues over the years, her strong vow has made this step possible. She will continue her training at Hoen-ji as well as at DBZ.”

“At our Facilitated Sangha Weekend last September, it was suggested that the Board of Directors expand to include people with professional expertise. We followed up on this, with the Board casting unanimous votes for four new members. They are Dr. Hokuto Daniel Diffin; Genno Linda King, a graphic designer who has been creating the print and web publications of the Zen Studies Society for many years; Tamon Jeffrey Hovden, a New York City attorney and Sangha member; and Carlos Cervantes, who has long experience leading corpo- rate and non-profit organizations, is a woodworker, and is about to begin training at DBZ this kessei. Board members who have served for many years will be stepping down. A financial audit is in progress, and we are planning a board best-practices retreat this summer with a professional in non-profit organizational structure.”

“We would also like to hold a Sangha-wide Envisioning Day in order to continue the work we did on the last day of our Facilitated Weekend, so that we can build upon past strengths, engage each other in deep listening, ensure a sustainable future, and continue devoting ourselves to actualizing the Buddha's Way.”

ADDED:
03/07/12

03/07/12

The ZSS Dialogue: An ongoing study in healing a community

by Abbess Myoan Grace Schireson

SWEEPINGZEN: the definitive online who’s who of Zen

http://sweepingzen.com/2012/03/06/the-zss-dialogue-an-ongoing-study-in-healing-a-community/

"How should a Zen center organization remediate and restructure in the aftermath of a teacher’s misconduct, how does influential community members’ loyalty to a disgraced teacher tend to minimize a teacher’s misconduct, and what is the appropriate balance between keeping an established community functioning and thoroughly and honestly disclosing harm done and helping its victims heal. Their side by side interviews begin to resemble a case study in the effort required to remediate teacher misconduct, revealing how even with the best intentions harm can be perpetuated and justified, and how whistleblowers – the Zen students who point out a teacher’s faults – are isolated and driven out of sanghas."

"There is a dangerous and predictable process that develops in sanghas plagued by teacher misconduct. It’s a process of division that preserves and rewards the teacher’s defenders and systematically isolates those who speak truth to power. Teachers who commit harm repeatedly can do so only with protectors and enablers and a community that tolerates, dismisses or supports their misconduct."

"When a teacher is violating appropriate boundaries and exploiting students, there is a loyalist tendency to minimize, explain away, or even cover-up the misconduct in order to keep the community functioning and maintain the status quo. Sometimes what’s being protected and preserved is a level of activity, sometimes an idealized concept of the teacher and practice, sometimes a public face or reputation, sometimes the positions and benefits of senior members, sometimes real estate owned by the community, but the dynamic is the same.  At the organizational level, those who support the teacher despite his/her harmful misconduct circle the wagons and are typically empowered or ‘promoted’ in the hierarchy to keep the teacher and the community’s status as a Zen practice place. Meanwhile those who voice the problem, try to change the system, and ask the teacher to acknowledge his/her harm are driven away. Or they leave to avoid being pulled into the web of loyal apologists. The teacher’s supporters come to be labeled as authentic practitioners, true Dharma heirs and examples of Zen wisdom, while those seeking rehabilitation and remediation for the teacher and the community are labeled as troublemakers and enemies of the Dharma."

"Eido Shimano was informed (by Aitken Roshi’s report in 1964) of serious damage to two women in his Hawaii community who were hospitalized in a psychiatric ward resulting from their sexual experiences with Shimano. Despite being warned about the harm he’d caused, the record suggests that Shimano continued for more than 40 years, perhaps compelled by addiction, to risk causing this same harm, having sex with female students who might be especially vulnerable to emotional distress. Roko Shinge Roshi provides some socio-cultural context for his sexual predation, harking back to the 60's and early 70's when women’s new found sexual freedom was, in her words, expressed by 'choosing who we wanted to have sex with and kind of subverting the paradigm' including taking on teachers as lovers, a choice she compares to elevating the word 'queer' to something positive in the gay liberation movement."

"A seductive adult woman needs to take responsibility for her behavior, but ultimately, it is a Zen master’s job to teach any woman seeking sex as a means to enlightenment that seduction and ingratiation are not the route to Zen awakening. Sadly, Eido Shimano apparently advised female students that sexual intimacy with him was good for their Zen practice. Whatever socio-cultural and psychological forces may have been influencing his female victims, they do not mitigate the hard reality of what took place in Shimano’s community and the need to keep his misconduct, responsibility as teacher, and the harm caused at the center of our discussions."

"Responsible teaching and protection of students is an essential obligation for any teacher in a position of power and a necessary requirement in the Zen teacher’s job description. Unequal power in any helping profession requires restraint in satisfying one’s own appetites – sexual and otherwise – in favor of protecting students’ well-being and not confusing the purpose of training or healing. It is deemed so essential to those empowered to guide others that a legal prohibition between consenting adults has been mandated—sex is illegal– between doctors and patients, therapists and clients, and in some states between ministers and congregation members. Sadly, such a law prohibiting a minister’s sexual liaison with a member of his/her congregation has yet to be passed in New York where Shimano did his damage."

"We also learn from Genjo Marinello’s allegations that the ZSS Board was informed that Eido Shimano had forced himself on some of his students in non-consensual sex. (I also have personally heard women describe non-consensual sexual encounters with Eido Shimano.) Addressing this difficult matter in her Sweeping Zen interview, Roko Shinge Roshi seems to be aiming for a balanced view, remarking that if  such events occurred, 'all we can say is how much we deplore it and how much it pains us.'  By withholding judgment as to the truth of the non-consensual sex ( 'if' such events occurred), she seems to be trying to establish a calm, neutral ground – not siding with either Eido Shimano or acknowledging the truth of his accusers' allegations."

"Encouraging women to come forward requires trust and honesty; these basic conditions need to be more clearly established for ZSS women to testify. We have learned from the Catholic Church that an attempt for truth and justice can seem hopeless to survivors of clergy abuse since the clergy are so well protected by the institutional denial and avoidance. Investigating allegations, supporting those abused and physically forced to have sex without consent, and seeing that justice is served begins to offer the appropriate response to move beyond the misconduct and the mistrust."

"Sangha leaders should consider actions to create a trusting environment. Expressions of disapproval of non-consensual sex are weak tea. We all deplore rape, but what will we do about such allegations in a Zen community? Genjo Marinello suggests that that Eido Shimano’s ($90,000/year) retirement money is inappropriate under such circumstances. It seems he is being rewarded for harmful behavior, and that the victims of his harm should receive compensation instead. Until this level of honest investigation and appropriate action are undertaken, a cloud of mistrust will shadow the ZSS community. No matter how hard the ZSS Board works to rewrite the bylaws or restructure the community, the integrity of the community cannot be restored until the truth is heard and an appropriate response is offered."

"Speaking and facing the truth, meeting reality, is the backbone of the Zen tradition. In order for Zen to become authentic in the West, it needs to root in honesty and accountability. All of us should care enough about Zen to look closely at what is being taught, to take responsibility for creating structures to apply honesty in our communities, and to develop processes for early remediation and termination for the teachers' transgressions that cannot be remediated."

ADDED:
03/03/12

03/03/12

Kokan Genjo Marinello-osho interview

SWEEPINGZEN: the definitive online who’s who of Zen

http://sweepingzen.com/2012/03/03/interview-genjo-marinello-on-eido-shimano-zen-studies-society/

“I’m concerned about a number of issues. First of all I don’t think it is sustainable to keep paying the Shimanos’ just over $90,000 a year in deferred compensation and benefits. By the way, the Shimanos’ from the beginning have tried to argue that they were owed more than this amount. I don’t know where negotiations stand today, but this is the rate that ZSS was paying them when I departed. This seems exorbitant to me, especially considering the reasons for their retirement. I believe the 1995 ZSS board that foolishly enacted the Deferred Compensation Agreement (DCA) stipulating this amount, along with a 4% per year cost of living increase, had no adequate sense of separation from Eido Roshi and therefore mismanaged their fiduciary responsibility. In hindsight, I think both Eido Roshi and his wife should have been fired for cause instead of being strongly encouraged to retire, which would have given the board much better standing to negotiate more reasonable terms. In any case, I’ve been advocating that the board at least attempt to use all legal means possible to abrogate this agreement in court, but Shinge Roshi is adamantly opposed to this approach and has basically conceded to the terms of the 1995 agreement. Mind you I have nothing against coming to some reasonable settlement with the Shimanos’, but I think it is unreasonable and unsustainable for the ZSS to continue to make this kind of outlay month after month. I would rather see them sell some slice of the Dai Bosatsu Zendo (DBZ) property to support a lump sum settlement then be burdened by this unreasonable 1995 agreement. The only way ZSS can possibly pay for the 95 DCA anyway is to sell some land or grant an easement of 1000 acres of DBZ to an organization such as the Nature Conservancy.”

“More importantly I am concerned by the board’s continued attachment to the man over the Dharma or the healing of the Sangha; agreeing to the 1995 DCA is only the tip of the iceberg. Once ZSS began, through our ethics investigation, to get credible evidence that Eido Roshi had been sexualizing other women at the monastery in recent years, I thought the time had come to begin implementing to the tee the recommendations of the FaithTrust Institute. This would have meant that Eido Roshi should have been forced to resign as abbot by early Fall of 2010. Instead, Shinge Roshi argued that he should be allowed to continue to teach through Dec. 8th, 2010, and plans were being made for him to be able to teach willing senior students well into 2012. However, just after his retirement we discovered the letter that Eido Roshi foolishly circulated to friends in the US and Japan addressed to the editor of the New York Times that stated the allegations against him were false. This flew in the face of what he later called his 'forced' public apology of Sept. 7, 2010. When a copy of this letter was discovered in the office of Shobo-Ji (New York City Zen Center), Shinge Roshi strongly discouraged me from going public with my indignation and expressed indignation that I stirred up such a hornet’s nest of protest against Eido Roshi.”

“After this point I felt sure there would be no further thought of negotiation with Eido Roshi, but Shinge Roshi insisted that we still try to find a way to accommodate him and his most devout students. Shortly after an early June 2011 meeting at DBZ, I heard from a former board member about a first hand account shared with him by a woman and senior female student of a 'date rape' by Eido Roshi some years back. After hearing this I had a sickening realization that Eido Roshi was a sexual predator, not just a sexual addict seducing his own students. I tried to convey this as best I could to the rest of the ZSS board. However, despite my efforts and additional credible evidence that kept coming to light, later in that same month, Shinge Roshi floated the idea to split ZSS, keeping the monastery but giving up Shobo-Ji to Eido Roshi so that he could continue to teach there. I thought this was insane, Shinge Roshi thought it was 'thinking out of the box.' At this point, I began to lose confidence that Shinge Roshi would ever understand that helping Eido Roshi to teach in any capacity anywhere on or off campus would be enabling the continuance of his predation of vulnerable female students.”

“Then in early July of 2011 Eido Roshi and Shinge Roshi invited everyone to come to DBZ for an ‘extremely important announcement.’ At this meeting Eido Roshi openly stepped down from any teaching and encouraged all of his former students to train with Shinge Roshi. However, the meeting was marred at the end with an aggressive attempt by Eido Roshi, backed by staunch supporters, to receive a new key to Shobo-Ji. Having made this concession about teaching, he made a scene trying to manipulate the board to allow him to have free and open use of the city temple a few blocks from his condo on the Upper East Side of Manhattan. At the meeting the board did not bend, but decided, against my strong objections, that the video of the meeting and the full transcript of the meeting would be suppressed, and it has been to this day.”

“Then incredibly a couple of days later the board received an email from Eido Roshi detailing how he wanted to be allowed to teach introductory zazen and lead Dharma classes at Shobo-Ji so he could ‘nurture the next generation of students.’ I was flabbergasted, but I was told by Shinge Roshi and the others that this letter was also to be suppressed. I tried to make the point to the board that this letter should be released because it patently exposed his expectation to continue teaching in one form or another. I also tried to make a strong case that in light of this letter, there needed to b a hiatus of having Eido Roshi on ZSS property. Sadly, it became clear that the majority was not with me. The conference call with the board where these items were being discussed ended with Shinge Roshi loudly scolding me for breaking rules of confidentiality. She complained vehemently that my June 5th, 2011 memo updating the Chobo-Ji Sangha on recent ZSS events and shared with the wider maha-Sangha, disclosed far more than she thought appropriate. Other board members informed me privately that they thought I had done a good job. Nevertheless, by the conclusion of this conference call I became convinced that I could no longer be effective on the ZSS board.”

“I could feel little harmony with the direction Shinge Roshi was going. I felt the need for more transparency not less. I wanted Eido Roshi to stay away from both properties, and in my opinion no real healing would be possible for those alienated or directly harmed without this step. I was also disturbed by the fact that he still had rooms at both ZSS properties that were devoted to him and his possessions. And I remain frustrated by the fact that the board has essentially capitulated to the 95 DCA without a fight. I take some credit for helping the board not to surrender to more than this amount, which Eido Roshi was arguing for. Can you see why I think the board has been overly focused on the man rather than on propagating the Dharma or healing the Sangha?”

ADDED:
03/03/12

02/29/12

DER ASSO-BLOG

Kommentare eines Zen-Rüpels zum Buddhismus und zum Leben in der Welt.

Mittwoch, 29. Februar 2012

" Ein Aprilscherz?
Mit Eido nach Istanbul "

"Der geschasste 80-jährige Eido Shimano soll jetzt Sesshin in der Türkei anbieten (1000 USD für eine Woche). Das reicht aber nicht. Gesucht wird zudem ein Millionenspender, der ihm und seiner Ehefrau die nächsten 40 Lebensjahre finanziert."

http://der-asso-blog.blogspot.com/2012/02/ein-aprilscherz-mit-eido-nach-istanbul.html

ADDED:
03/01/12

03/01/12

"ZSS & Chobo-Ji
a report by Genjo

From the Dai Bai Zan Cho Bo Zen Ji
Newsletter "Plum Mountain News"
Winter 2011 - 2012.

"As we are all well aware, back in June of 2010 a scandal broke about Eido Shimano Roshi having yet another sexual liaison with a female student. Immediately pressure was put on Eido Roshi to resign from the Board of the Zen Studies Society (ZSS), which has the legal and fiduciary responsibility for the two ZSS properties, Dai Bosatsu Zendo (DBZ) in the Catskill Mountains and the New York City center, Shobo-Ji."

"To assist with our ethics investigation the ZSS Board enlisted the help of the FaithTrust Institute, a Seattle based group skilled at such work. What we discovered over the course of months was credible evidence that the most recent incident was not the only recent breach of ZSS ethical guidelines. However, we often heard Eido Roshi claim that this sort of behavior ended many years ago. In fact, what we learned was that over the course of decades, Eido Roshi abused his position of power and authority repeatedly, and was in the habit of aggressively pursuing the most vulnerable, attractive female students under his spiritual care. In addition, it became increasingly clear that his many so-called apologies over the years were vacuous of any serious understanding of the harm he had done. Most disturbing of all was hearing a credible first person account that not all sexual encounters were started “consensually,” and the fact that he transmitted STDs to his own students."

"In February 2011, ZSS announced that Eido Roshi would no longer teach Zen under their auspices. However, since the recent scandal broke in June 2011, five ZSS board members, including myself, have resigned because we became frustrated with the board’s inability to more aggressively address the sins of the father. Three different meetings have been held to give the ZSS sangha a chance to voice their concerns; the most recent was a weekend late in August 2011."

"A few months back I asked the Chobo-Ji board to consider terminating our affiliation with ZSS as a “Related Zen Center” on their web pages. After two months of deliberation, when it became clear that ZSS was ready to move on without taking further steps to address those sangha members who have been most harmed or alienated by Eido Roshi’s behavior, the Chobo-Ji Board wrote a letter requesting that our temple be removed from their listing of Related Zen Centers. It has been nearly two months since the letter was sent, and still the listing persists on their web pages. Please be assured that neither this temple nor I are any longer in any way officially associated with the Zen Studies Society. In my mind, this is one of the saddest outcomes of this whole tragedy; I have now joined a cast of hundreds that feel so alienated by the organization’s woefully inadequate response that we find ourselves unable to train there any longer."

"It would have been relatively simple for ZSS to respond more adequately to those who were most harmed. For example, the ZSS board, led by Shinge Roshi, has never made a public organizational apology for its part in historically under-responding to Eido Roshi’s serial abuses of power. What the ZSS board has done is spend well over a year trying to finalize a highly questionable Deferred Compensation Agreement. ZSS is paying Eido Shimano Roshi and his wife well in excess of 70% of their expensive base salaries, when other benefits are added, rather than working to set aside funds to deal with the trauma of his sexually traumatized victims. The ZSS board has also failed to adequately rework its bylaws to prevent abuses of power of anyone in the abbot’s role; namely, they still don’t have a board that is in large part elected by the ZSS Sangha."

"At the very least while Eido Roshi remains delusionary and in denial about his part in this fiasco and schemes to find ways he can resume teaching, he should be excluded from setting foot on ZSS property. Even this simple break has not been possible under Shinge Roshi’s leadership; clearly, the ZSS board’s continued attachment to the man precludes serious effort to reach out compassionately to those alienated or harmed. This is such a shame, and flies in the face of the deepest insights that Eido Roshi himself tried to impart about uniting with great compassionate Bodhisattva spirit, Namu Dai Bosa. (For a more detailed view of the steps that I think are necessary to turn ZSS around see http://www.choboji.org/ZSS_steps.pdf.)"

ADDED:
03/01/12

03/01/12

Genjo Marinello, Osho - Shimano's Fifth Dharma Heir.

Post to:
Zen Forum International.

“I certainly agree it is an excellent interview and that ZSS has a long way to go, but I don't think the ZSS Board under Shinge Roshi's leadership has done nearly enough to say they are on the right track. In fact I find the steps taken so far to be woefully inadequate considering that ZSS board has never made a public organizational apology for historically under-responding to Eido Roshi's serial abuses of power over decades. The board to my knowledge has never set aside funds to deal with the trauma of his sexually traumatized victims, while still paying the Shimano's well in excess of 70% of their expensive base salaries, when other benefits are added. The ZSS board, with Shinge Roshi's insistence, has also failed to adequately rework its bylaws to prevent abuses of power of anyone in the abbot's role; namely, they still don't have a board that is in large part elected by the ZSS Sangha.”

“I can’t tell you how disappointed this all makes me feel. The properties associated with ZSS are some of the finest practice spaces in American Zen. At the very least while Eido Roshi remains delusionary and in denial about his part in this fiasco and schemes to find ways he can resume teaching, he should be excluded from setting foot on ZSS property. Even this simple break has not been possible under Shinge Roshi’s leadership; clearly, the ZSS board’s continued attachment to the man precludes serious effort to reach out compassionately to those alienated or harmed.”

ADDED:
03/01/12

02/29/12

Shinge Roko Sherry Chayat interview

SWEEPINGZEN: the definitive online who’s who of Zen

http://sweepingzen.com/

“I later found out that there was a new situation that was very upsetting to people who knew more than I did. I was away more often than I was there, but Jun Po left around that time. I had gathered that there was something having to do with both of them that caused more sangha uproar. I kept going back for sesshin. I remember saying at one point, ‘Look, this is really important. One cannot have relationships with one’s students.’ I think we had a good understanding; Eido Roshi agreed. This was around 1993.”

There was a period of clarity regarding such relationships, and an understanding that they were really a negative thing for students and, from everything I could tell and in talking to other people, there were no more improper relationships until the very disturbing revelation in 2010. Now, I don’t know that for sure. But, I know that every time I was there it seemed as though everything was well in order, and I was sending my students there to practice and to train, and no one experienced anything untoward. We had my abbot installation and Dharma transmission in Syracuse (and earlier, my Dharma Teacher authorization at Dai Bosatsu).

So we became closer in terms of our Dharma relationship; I really feel just so grateful to him for his brilliant teaching and so sad about human flaws that cannot be discounted.

“We didn’t know any of that. I mean really there was no – you know, people would come for sesshin and there would be nothing to talk about in that environment. Then all of these things were made public on the internet in 2008 or 2009 by Kobutsu Malone, which happened after a very upsetting incident between Kobutsu and Eido roshi. He let us know that some wide distribution of damning documents would be appearing on the web. And, so they did. He made everything public that had been at the University of Hawaii, and I think we were all absolutely shocked.”

“It was horrendous. I can’t tell you…

I guess, looking back at 1976 and going through 2010, I would say it was a very similar period, trying my best to keep my head above water and rely on the practice; be, as much as possible, of benefit to people, and try not to get caught up in the cycle of aggression that seemed to be escalating with every new post.”

 “The writer couldn’t interview Eido roshi, who was out of the country. He couldn’t interview anyone who was there. I know that he did his best to put across what had happened in objective terms.

Then Eido roshi wrote something that never got published saying he had not been consulted, which in itself raised even more of an uproar because it made it seem that he was backtracking from his apology. So, there was a lot for the board to deal with during 2010.”

“I don’t think the board was ever able to act definitively because of the imbalance in the powerbase; those people who wanted to make changes basically were voted down. This is what I understand from reading over some of the documents that were on the internet; so, I don’t blame them – I think people tried to make some changes but, again, there was so much that was secretive. I don’t think that there was any enabling going on, because people didn’t know.”

“In fact there are a lot of students these days who are angry at the board for keeping Eido roshi from any contact with the Zen Studies Society sangha.  Many are European or Japanese, and they think Americans are ridiculously puritanical. They never understood the hounding of Bill Clinton, and they can’t imagine what would have happened if JFK’s and Martin Luther King’s sexual exploits had occurred in the current era. So, that’s another example of cultural context.”

“What happened was that on Soen roshi’s last trip to the United States, he got together with some of the few students he was closest to, including my first husband and Maurine, and I gathered that he was feeling quite upset with what had been going on at that point.

He said to her, ‘You know, you are the real thing. You are a real Zen master. You are roshi! Tell your students that.’

But there was no ceremony. There was no official acknowledgment so, whether or not that happened officially, we all felt that yes, she was a Zen master. She may not have had the title in the formal sense, and it may not be recorded anywhere in Japan, but she was the real thing.”

“The practice is clear and strong.  Former Sangha members are returning; they, current Sangha members, and wonderful new people are coming to sesshins, events, and kessei (training periods).  All come for authentic Rinzai Zen training.  All are enthusiastic about the ways in which Rinzai Zen practice can, as Rinzai himself put it, cut through bonds (including clinging to idealized notions and conventional mind) and cure illnesses (the many varieties of greed, anger, and ignorance).

I am committed to providing a healthy, openhearted, non-secretive, flexible atmosphere for this rigorous training.  The Zen Studies Society is fortunate to have a rich Dharma legacy and two beautiful practice centers founded by Eido Roshi.  I want to honor and uphold the best of that legacy while supporting the tenets of democratic process and living by the Buddhist precepts, which is the most challenging koan work we can engage in.”

ADDED:
02/08/12

11/00/11

A Review of "Special Karma"
By Genjo Marinello osho

From the Dai Bai Zan Cho Bo Zen Ji
Newsletter "Plum Mountain News"
Autumn 2011.

“While reading this book, I was immediately transported to Dai Bosatsu, and though I wasn’t there until the 90's, I felt a palpable inner resonance with every nook and cranny of the location and the impact the place and practice had on the people training there.”

“I find myself still greatly disturbed and betrayed by the fact that Eido Roshi’s sexual advances towards students did not end more than 15 years ago, as I was assured they had, when I began to train with him. Indeed, we are all now well aware that his sexual advances, which sometimes even rose to date rape, did not stop. Perhaps the frequency diminished a bit with age, but not because of any real understanding of the harm he had done or was doing right up to the latest exposure in June of 2010 that forced his retirement last year. The book also should help everyone see just how insidious, confusing and detrimental such advances, let alone conquest, can be, not only to the one pursued, but to the whole training sangha, both those who were subtly or actually aware of what was going on, and indirectly to all those who didn’t have a clue.”

“Of course, given Eido Roshi’s lack of respect for ethical boundaries in this crucial area, in this arena he was always a poor example to his students. How tragic that such an inspired teacher and leader could have such a big gap in his training and psychological maturity.”

ADDED:
02/08/12

02/08/12

Genjo Marinello, Osho - Shimano's Fifth Dharma Heir.

Post to Zen Forum International.

“When the most recent scandal came to light in late May, 2010, all board members, including Seigan, were deeply shocked, as we all believed that he had reformed long ago. Eido Roshi had assured us, just days before the scandal came to light, that there had been no ethical breaches in well over a decade. He had also repeatedly apologized to the ZSS Sangha for his past behavior, and we loyally and perhaps gullibly believed him.”

“When his lie was exposed, as I recall some board members, especially Seigan, wanted Eido Roshi to resign as Abbot immediately. Unlike many on the board, including myself, Seigan had been around when a previous scandal broke, about 15 years earlier.  Because we were all clear that Eido Roshi had lied to us in private and in public, Seigan saw that the only appropriate action was for Eido Roshi to fully resign at once. It was this stance of Seigan's that I referred to as, 'right from the beginning.' In hindsight, I wish the full ZSS board would have insisted on Eido Roshi's immediate resignation, and fired him if he did not resign."

“Most disturbing of all to me was when we learned that not all sexual encounters started ‘consensually.’ "

“As the extent of this pattern came into focus, along with Eido Roshi's obvious insincerity about his own apology and his deep lack of comprehension of the damage he had done, it became clear to me that stronger corrective and redemptive action was needed by the ZSS board, yet the majority, led by Shinge Roshi, was not and still is not, willing to go there; hence, my own departure from the board and organization.”

ADDED:
02/07/12

02/07/12

20120207_Fisher_ZFI.pdf

Genkaku Adam Fisher
Post to Zen Forum International
on February 7, 2012.

“ I would like to point out that the very reasonableness of the questions and the fact that they are hard to answer have provided an elegant smokescreen and escape hatch for a demonstrable sociopath (see the Shimano Archive).”

“With occasional eruptions into public places, Mr. Shimano has 1. Hurt individual sangha members; 2. lied about his involvement; 3. used the Zen Studies Society that supported his efforts 'on behalf of Zen Buddhism' as his private piggy bank; 4. Maintained that boorish Americans -- the ones who made a city and country zendo possible -- were impossible to understand and could never have an appreciation that rivaled his own or that of any other Japanese person.”

“So what sort of remorse might be appropriate, assuming there were a snowball's chance in hell that it might actually be offered?”

“First, I think it would be appropriate to make apologies to all those who have been wounded ... personal, direct apologies without the slip-sliding innuendo that deflects responsibility from his doorstep. Second, I think there might be some admission that his own lies -- the ones that deflected responsibility from himself -- were not worthy of the high esteem in which he holds himself. Third, I think he might apologize to the corrupting influence he inflicted on Zen Studies Society: What might have been a Buddhist organization that flourished and nourished has been left bereft of credibility because of his machinations. Fourth, I think he might stop inciting devotees to write letters like the one from Hoen above ... people who will raise his banner while he stands behind the curtain and awaits the income ... or, if need be, for which he can claim some Mafia-like plausible deniability.”

“The whole Shimano affair is winding down. People are tired of pushing the rock up the hill, tired of suggesting that human behavior, in its basic forms, is unaffected by culture or any other excuse. Kindness is kindness. Unkindness is unkindness. Mistakes are human. But so is corrective action. Some may suggest that corrective action is not necessary for someone dwelling in the ‘unconditioned realm.’ This is utter bullshit ... but I can imagine that there are those convinced by the suggestion... and I too am tired of the uphill battle against this sort of mediocrity that tries to pass itself off as ‘true understanding” or ‘deeeep meaning’ or ‘a Rinzai Zen student.’ "

ADDED:
02/06/12

02/06/12

genkaku-again blog

Post by Banko Randy Phillips
Former Zen Studies Society Board of Directors President.

“As a former President of the board of directors of ZSS I did not witness anything firsthand (or other) that led me to believe that ER was misbehaving in his old ways (which I was not really knowledgeable about until the archive came into being). When the recent scandal broke I talked with both Siegan and Fujin and neither of them knew beforehand of the affair - and I trust their words. Previous to that I was more concerned about his entrustment of the New York Zendo (Shobo-ji) to his wife Aiho-san. I led an intervention with senior Sangha members to try to have her removed before she ran the place into the ground. I was successful to a point but it was overturned by him (=her) within a few months. I had a mini-stroke there after and stepped back. There was a Shobo-ji advisory committee set up to take over control of Shobo-ji - they were shut down by ER within a few months.”

“Seigan gave his youth to this organization and it was tremendous act of courage for him to leave. Genjo-Osho as a Dharma heir also showed his unfailing commitment to right action by his actions. His course of action was not due to any outside influence - Seigan's or mine (I left the board after Seigan and before Genjo-Osho.)”

“As a past member of ZSS what am I, or Genjo-Osho or Seigan (or Genkaku or Kobutsu in their time) guilty of? We may be guilty of loyalty. We may be guilty of looking at human faults that we deemed as minor that turned out to be major. But when we discovered the truth we acted in the best way that we could given our individual situations.”

ADDED:
02/05/12

02/05/12

Genjo Marinello, Osho - Shimano's Fifth Dharma Heir.

Post to Zen Forum International.

"In response to reading this blog here is my most recent email to the ZSS Board; however, I think it is highly unlikely that they will take this course."

" 'We all knew it would come to this. I'm in England doing sesshin until 2/10. The ZSS board is paying ER giving him the ability to continue to teach. It is my hope that ZSS will finally challenge the differed compensation agreement in court.

He has great gifts, but how can ZSS continue to support someone that still does not remotely understand the harm he has repeatedly caused his own Sangha and American Zen.

If he is going to contine to teach, let him do so without direct finacial support of ZSS.

If I remotly understood how much he didn't get it, I and others would have supported that he be fired and removed from office. Seigan [another former board member and ZSS priest] had it right from the beginning.' "

ADDED:
02/04/12

02/04/12

Domain Dossier

Address lookup

canonical name playfulmoon.com.

addresses 98.136.92.79

ADDED:
02/04/12

02/04/12

Hoen Sandra Jean-Pierre
Bio and Contact form

http://playfulmoon.com/bioandcontact.html

"Former website names:
playfulsun.com
playfulmoon.com
likeareed.org
evergreenzen.org"

[See entry of: 08/30/11 ]

ADDED:
02/03/12

08/30/11

Open Letter to:

Employees of the Rubin Museum of Art

Directors of the Rubin Museum of Art

Donors of the Rubin Museum of Art

Patrons of the Rubin Museum of Art

From:

Hoen Sandra Jean-Pierre

Rinzai Zen Student

Source:

www.playfulmoon.com/zen/RMA.html

[All spelling and grammar in context.]

"This letter is to implore you to pray for the Rubin Museum of Art’s Employee Shoteki Chris Phelan."

"About 30 Years ago, Zen master Eido Shimano Roshi with donations from Chester and Doris Carlson and the Xerox company, was able to establish two places for Zen practice, Dai Bosatsu Zendo Monastery in the Catskills and Shobo-ji in Manhattan, together housed under the Zen Studies Society. Thereafter most important donations were from various Japanese companies and individuals with also a great amount of time, energy and money from Western Zen students. Those donations were made with the express purpose of helping Eido Shimano Roshi in his teaching, his Dharma mission, establishing an international Zendo, a zen temple."

"Last year, for the second time, Eido Roshi was the object of a sexual scandal with students complaining about alleged sexual affairs they willingly engaged in. Let me say, that I do not consider myself worthy of examining the behavior of a living Buddha."

"The 7 members of board of directors, of which Mr. Phelan is a member have decided and enforced that should Eido Shimano Roshi teach again in America and abroad, he would become homeless and destitute, not receiving his pension or enjoying the benefit of the housing given to him by Mr. and Mrs. Chester Carlson. The opposite of the purpose of the gifts given the Zen Studies Society."

Although, I can’t encourage you to donate to Shoteki Chris Phelan's cause, please investigate for yourself, it does seem that it is willing sexual touching that has fallen out of favor with him.

"Please pray for Mr. Phelan, Please pray

•    that he has faith in the Dharma to believe that if the Dharma approves it will send him moneys to start his brand of puritan Buddhism.

•    to have courage, not to have to hide to change the keys of the zendo to bar the founder access to that which he has founded.

•    to have faith and wisdom to know Dharma will support him if his efforts are pure and worthy.

•    To know that there is no need to hijack, however legally, a $25 million dollar organization from its aim, namely helping someone else, Eido Shimano Roshi, teach Zen.

•    so that Mr. Phelan has the faith to meditate until Dharma sends him his own funds

Thank you for your time and may Dharma bless you, May Shakyamuni Buddha bless you, May your God bless you"

With gratitude,

Hoen

Hoen Sandra Jean-Pierre

Rinzai Zen Student

ADDED:
02/03/12

02/03/12

We'd all be laughing (if it weren't so serious)

By Adam Tebbe

SweepingZen: the definitive online who’s who of Zen

"We’d all be laughing (if it weren’t so serious)"

"This morning I was pointed to a website that has apparently been in existence since 2009, though it seems to have been updated quite a bit since that time. The website, http://playfulmoon.com, reads as a 'loving?' tribute to Eido Shimano, former abbot of Zen Studies Society who was forced to resign due to sexual misconduct with female students spanning back decades."

"As I browsed through the website, I kept asking myself, 'Is this a joke?' It certainly reads like a joke."

ADDED:
02/03/12

02/03/12

This is the invite from Alp Omur

The First Rinzai Zen Sesshin in Turkey

Source:

http://playfulmoon.com/EidoRoshi/TurkeySesshin.html

[All spelling and grammar in context.]

“Please accept this message as an announcement and invitation to join us for a full 5-day sesshin that will take place in Istanbul, Turkey from the evening of April 1st to the morning of April 7th, 2012. “

“Since our last Rinzai Zen Sesshin in Switzerland in 2011, many of us hoped to see the Rinzai Zen Tradition extended into Turkey, the land where the influence of the East intermingled with the West for centuries. It was the final destination of the ancient Silk Road from China and the beginning of the European Renaissance in the West.”

“I approached the Ven. Eido Shimano, Retired Founding Abbott of Dai Bosatsu Zendo and NY Zendo Shobo-ji. As far as I know, he is the only Rinzai Zen master who is not only bilingual in Japanese and English, but has taught in the West for over 50 years. He has agreed to come and to lead this sesshin.”

“As such, this will be the first international Rinzai Zen Sesshin ever held in Turkey. We will accept 20 students from the world, including the US, Europe and Japan, to sit inside a quiet building at the Polka Hotel, inside the suburban landscape of Istanbul. The cost of the sesshin, including accommodations (shared double occupancy) and meals, will be $1000 per person, not including airfare and transportation. The airport in Istanbul is Ataturk Havalimani (IST) and the transportation from the airport to the hotel is a 45-minute taxi ride (cost ~$50).”

“If you are interested in attending, please fill out the form and make your deposit payment of $250 USD as check payable to Alp Omur no later than March 8th, 2012. Send them both to:  Zensho Martin Hara”

ADDED:
02/03/12

02/03/12

From:        Google Alerts <googlealerts-noreply@google.com>

   Subject:   Google Alert - Eido Shimano

       Date:     February 3, 2012 11:00:41 AM EST

Source:

www.playfulmoon.com/EidoRoshi/where.html

[All spelling and grammar in context.]

"Why it was a non-issue for me: sex as not so different then a cup of tea”

“I love and respect Roshi. I don't think he would ever hurt anyone. The scandal was not an issue for me and the reasons I offer to help others might seem rude or disrespectful but they are not in my heart. I think one lifetime is not enough to fully appreciate the treasures to be had with Roshi's wife, Aiho-san, so why would he stray. Also, doing 10 or so zen retreats a year are not one of the easiest ways to get laid. Also, how long does sex last, 10-20 minutes, this whole conspiracy theory of Roshi being an evil lecher, we would have to have a sangha of the most beautiful women on earth trained in all the nuances of sexual congress, and still, that would not be enought motivation to lead the life of a monk or a Roshi.” 

“I had a lot of dress rehearsal. Many men I have loved since infancy have been accused of infidelity and with strict Catholic upbringing, I wanted to toss them to the nogood pile. But then it happened again and again and again and I realised this belief in fidelity was setting us up to be tormented looking for something that does not exist." 

"Do you feel unwelcome?

Someone did something and now, you love Roshi, you can't find him and you feel uncomfortable! What to do? 1. Ask a Buddha or Boddhissatva for help (ex. Kanzeon, Kukai). That should be enough. 2. Recognize, that they might hurt you again but it's worth it. Who wants peace, prepares war. (proverb) Where they looking for your inner warrior or your inner bitch? well, they found it! By push or shove, somehow, you found Roshi and you will not loose him. Most likely result, polite tolerance for each other."

"UPDATE as of January 2012: Eido Shimano Roshi is the founding Abbott of the Zen Studies Society who is retired and is not obligated to teach under the Zen Studies Society rules or sponsorship. However, he is still free to teach and lecture as he pleases anywhere else. Thank you to all those who helped.”

“Previously, Eido Roshi's teaching was held hostage. Hopefully, soon it will be that, Soen Roshi's ashes, Nyogen Senzaki's ashes as well as the ashes of sangha members are no longer hostage, that Roshi is welcome at Dai Bosatsu Zendo, Kongo-ji and New York Zendo, Shobo-ji." 

"The Buddha said to investigate your teacher 30 years before becoming his student If they don’t want to study with him, leave, is there really a need to hold him and the ashes of his teachers hostage?"

ADDED:
02/03/12

02/03/12

From:        Google Alerts <googlealerts-noreply@google.com>

   Subject:   Google Alert - Eido Shimano

       Date:     February 3, 2012 11:00:41 AM EST

Source:

http://www.playfulmoon.com/EidoRoshi/page2.html

[All spelling and grammar in context.]

"I am no expert but I think average corporate leaders make $500,000 a year. Why not Roshi? If we could get someone or a group of people to donate $15.52 million to cover Roshi's retirement up to his 120th year. Here is a letter I drafted. letter to wealthy individuals and corporations”

“Ideas if you love Roshi and are working your way

(back into love)

This page is to be in support of the people who love Eido Shimano Roshi. Because of a cross-cultural barrier, many people may feel bullied in hiding their love for him, in being quiet in their defense of him. What are we, except babies brainwashed at birth.

No 1. hope.

Ask Shakyamuni Buddha, Nyogen Senzaki, Master Joshu, Master Rinzai or any other Buddha you feel an affinity for to help you. They are the master of medicine. There is not a mental prison they can’t get you out of.

No 2.

Prayer.

No. 3.

This book 'Jesus lived in India' (book). It helps to know more about the beliefs that are making you you. That did it for me, it lessened the pressure of the current bible as the justification for having me live in a coffin that is too small. Just a small window of how the early Christian church was, the political fight for what would become the 'word of God'

No.4

So you are not supposed to love him, they say, but this is not the first time you have found a work around is it…. Here is a list of things you are not supposed to do at all but that are pretty common in America

Lying even white lies

Extra marital sex

glutony, envy, over eating

Coveting other people’s spouses...

You, oh wise one, made your own deal with God, after all, who will comfort you when you are down (not them), when the lights are out and you are all alone in your skin (do you care what they think?)

Why it was a non-issue for me: sex as not so different then a cup of tea

I love and respect Roshi. I don't think he would ever hurt anyone. The scandal was not an issue for me and the reasons I offer to help others might seem rude or disrespectful but they are not in my heart. I think one lifetime is not enough to fully appreciate the treasures to be had with Roshi's wife, Aiho-san, so why would he stray. Also, doing 10 or so zen retreats a year are not one of the easiest ways to get laid. Also, how long does sex last, 10-20 minutes, this whole conspiracy theory of Roshi being an evil lecher, we would have to have a sangha of the most beautiful women on earth trained in all the nuances of sexual congress, and still, that would not be enought motivation to lead the life of a monk or a Roshi.

I had a lot of dress rehearsal. Many men I have loved since infancy have been accused of infidelity and with strict Catholic upbringing, I wanted to toss them to the nogood pile. But then it happened again and again and again and I realised this belief in fidelity was setting us up to be tormented looking for something that does not exist.

The wisdom of my mother: She said men don't change

When I heard of the first scandal, I did not know if it was true. I wanted to continue being Roshi's student even if it was true. And if it was true, things would not change because 'men don't change'. If they smoke, drink, party, overspend when you meet them (take it or leave it)

The bible is the word of God but squewed by the custom of the times

All this scandal is our attitude toward sex and religion and the attitude of the people about sex 2,000 years ago.

Way to a man's heart is thru his stoomach, so bake

This whole quest to master the activity of a man's penis, turns people into beings with no dignity. A whole decade of fidelity and trust to be destroyed based on a moment of 10 minutes. Act out to attract and keep this elusive and inexisting thing, the man on a sexual leash.

When a man says he loves you at 10am, he means it so does he when he says it to some other girl at noon

All this to get to where Samantha in Sex and the city got in the episode where she runs up 10 or so flights of stairs with a diamond thong torturing her to find out if the man of her dream is cheating on her and she realises she can never be sure. She can't have her happiness depend on someone else not doing something.

Oprah once asked a roomful of divorced women (that left cheating husbands) if they would do it again and the number with the hands up was low.

This obcession with no-sex. Some might say it is responsible for the AIDS epidemic in Africa. Missionaries went and with their one wife motto, 2nd and 3rd wives became prostitutes, their kids raised in poverty. It's not that I think polygamy is it, just that applying a sexual model that goes against nature and forcing it on others is dangerous and self-detrimental.

Also, I guess people can grow tired of hearing of the mistakes of their past, but they still exist, what happened when the Puritans left the persecution in Europe, (whisper) genocide, slavery. Wouldn't you rather have a clergy and a sangha in a frank sexual conversation whatever it might be?

When I heard of the first scandal I was relieved, It confirmed for me that this might be a safe place. Some cult had recently committed massive suicide and practiced castration. I just thougth they don't want to deal with real life, with their bodies. If those rumors are true, there is no such problem around the Sangha at Shobo-ji.

I guess this kind of thinking is pretty common outside of America. One Sangha member from Latin America asked me if they had hung Roshi too! Sometimes it helps to know your thinking is not the center of the universe.

Would Roshi take you back?

I don't know but probably. He never stopped caring. You can ask say Nyogen Senzaki or Master Rinzai to come with you the first time you see him after you said or thought terrible things about him.

Roshi is the master of circumstances and can steer you even after anything. If you need inspiration, to build the fight, 'You say, I am an apple, I should never have associated with likes of you bananas!', to make up you say 'I was so harsh and rude, bananas are pretty nice and afterall we are all just fruits.' (using my big fat greek wedding movie line)

Ideas on dealing with the pressure

Could you be free?

Somewhile back, some scientific article said people think of themselves 99% of the time. I used to have a huge afro and was ridiculed in high school. noise, noise, noise. one day, I did some maintream hairdo and 1 person noticed.

take away... 99% of the time people think of 'me, my dog, my bills' the 1% probably is 'my kid's bill' or maybe 'that guy'. 1% and it is to say something negative. It's not sad, it means you are free to do what you want. If people want to rule your life as to who you can love, they need to give you more than 1% of their thinking time!

Do you feel unwelcome?

Someone did something and now, you love Roshi, you can't find him and you feel uncomfortable! What to do? 1. Ask a Buddha or Boddhissatva for help (ex. Kanzeon, Kukai). That should be enough. 2. Recognize, that they might hurt you again but it's worth it. Who wants peace, prepares war. (proverb) Where they looking for your inner warrior or your inner bitch? well, they found it! By push or shove, somehow, you found Roshi and you will not loose him. Most likely result, polite tolerance for each other.

With great gratitude to Eido Roshi.

This is written without his consent, approval or knowledge.”

AMENDED:
01/14/11

02/11/11

genkaku-again Blog - (Continued) and (Continued2)

Concerning Eido Shimano.

This File may be Updated Periodically.

Entries begining at 5,001 in Searchable PDF Format.

Captured: 01/14/12

"This blog is not always nice, neat, clean, civil or even relevant. There are entries of substance and entries that lack substance. Some are written by people who have first-hand knowledge. Some are not. A great many are written by 'anonymous.' But the object of the blog has been met in the sense that anyone is welcome to say pretty much anything s/he wants and in the sense that the events that inspired their writing deserves to be part of the history of Zen in America."

(Prior entries: 02/10/10)

ADDED:
12/29/11

12/13/11

2012 Schedules for
New York Zendo Shobo-ji
and
Dai Bosatsu Zendo Kongo-ji.

ADDED:
12/29/11

07/15/86

A Letter of Gratitude to Kobutsu for a Non-Contribution to the Memories Section of the SOEN ROKU.

A copy of the SOEN ROKU is sent to you under separate cover with the compliments and deep appreciation of Eido Shimano Roshi, Abbot.

ADDED:
12/29/11

07/15/86

The Soen Roku
Page 193

The Plumber's Smile by anonymous

(Kobutsu)

"One day, Kobutsu was working alone in the monastery basement, crawling around in the pipes that run along the ceiling. There was no one in the basement, and Kobutsu was waiting for a drop of water to show up on the stem of a leaky valve that he had just tightened. Eido Roshi walked, no, sort of scuffled slowly into the room. He was obviously in a samadhi state as was Kobutsu up on the ceiling. Since Kobutsu's Samadhi was imperfect, he was distracted by the Roshi's approach. Being mindful, and not wishing to disturb the Roshi, he did not make a sound. Consequently, the Roshi was apparently unaware of Kobutsu's presence."

This is the story as it was written and given to Eido Shimano, it was about an encounter with Eido Shimano not Sōen Roshi.

ADDED:
12/29/11

03/31/79

Gatekeeper Agreement Letter From DBZ to Kevin Malone and Peggy Clark (later Kobutsu and Roshin.)

“To formalize the matter of Gatehouse Keeper, first may we say that we are very pleased that you and Peggy would like to come up here.”

“These are the duties, in general, expected of Gatekeeper, subject, of course, to additions according to your creativity and needs which may arise.”

“Collecting, cutting, splitting, stacking wood for furnaces. Other matters concerning logging.”

“In winter - plowing, sanding road, helping people who get stuck.”

“General maintenance matters, such as winterizing, etc., and cooperating with Zomu in the maintenance of Zendo vehicles.”

“Tending the gate - checking who comes in and related matters. Especially during sesshin it is necessary to have someone at the gate, but we will make some arrangements to permit both of you to attend some sesshins full time.”

“Bringing the mail up and down to the RFD box daily.”

“Keeping the lawn and entrance area as well as the inside of the Gatehouse clean and neat.”

“Tending the artesian well spring water which we may begin bottling for sale.”

“We hope you will make a minimal commitment of two years.”

“As Sangha members of Dai Bosatsu Zendo, you are of course welcome to all our meetings whenever you can come.”

ADDED:
12/13/11

12/13/11

Please read Special Karma by Merry White

By Grace Schireson

SWEEPINGZEN: the definitive online who’s who of Zen

“The more I have studied the first-person testimonials, the NYT’s article on Shimano and the ZSS, and Shimano’s own public apology and the retraction of that apology, the more troubled I have become. I have been appalled by the extent of the damage, the lack of sincere leadership, the corruption of the institution, and the chronic harm wrought by Eido Shimano’s untreated addiction– enabled by his community. When I have personally attempted to intervene in the Zen tragedy known as ZSS, I have learned first-hand that facing reality was (tragically) not the main practice. Protecting the teacher, the ‘Dharma,’ and the opportunity to practice in a monastic and city setting were favored at the cost of the sangha’s (community’s) well- being.”

“Benezra describes the range of attitudes toward the Roshi’s inappropriate behaviors—including her own. True to Benezra’s description of conversations with monastic members, I have learned from former and current ZSS members that some became convinced that they had an opportunity for enlightenment, and the harm being perpetrated on others was of no consequence. Others were manipulated by their own idealism, unmet needs, sleep deprivation and isolation. The techniques described by Benezra, and also employed by ZSS, bear a startling resemblance to classic cult inductions. Depression and mental instability resulting from ongoing membership, suffered by those who were exposed to this kind of deceptive practice, confirms the potential diagnosis of unwholesome cult-like psychological manipulation. Rather than trying to convince you of this diagnosis, I invite you to study these characteristics as they are outlined on the internet and make up your own mind.”

“Just as Benezra has enriched the conversation about abusive Zen situations and teachers with her book, a number of Zen teachers have spoken up about the sexually exploitative situation at ZSS. I took the opportunity to write to the ZSS Board of Directors to encourage the organization to remove Eido Shimano from his position and provide authentic healing to all community members harmed by his (apparently) unrelenting sexually predatory behaviors and other unrepentant cruelties.”

 “Very much like the Roshi in Special Karma, Eido Shimano is like this metaphorical snake, in effect using ZSS as his breeding grounds and poisoning many well intentioned Zen practitioners with his personal venom—unresolved sexual addiction and predation. Benezra’s book helps us to see just how this happens and helps us to continue a public conversation. I do not believe that keeping this ‘special karma’ a secret has helped Zen in the West. In my opinion, the events, their cover-up, and the continuation of harm at ZSS have tarnished American Zen practice. I congratulate Benezra and her book for bringing more attention to the importance of exposing this kind of harm.”

ADDED:
12/12/11

12/11/11

A Zen StudiesnSociety Email.

NEW YORK ZENDO SHOBO-JI
Dharma Talk by Hojun Laura Jackson “Occupy Courage” Thursday, December 15, 7-9 pm

ADDED:
12/12/11

12/11/11

A Letter From Roko Sherry Chayat
to Sangha and Dharma Friends.

“We have just completed Harvest Sesshin at Dai Bosatsu Zendo. We began in the midst of a surprise snowstorm, and ended in the golden light of dusk over Beecher Lake.”

“Indeed it has been a harvest. Eighteen bodhisattvas sat together. We have been well nourished by the Dharma, and our hearts are overflowing with gratitude. How rare it is to find this kind of nourishment in the tumult of day-to-day concerns.”

“The authentic Rinzai Zen training offered at Dai Bosatsu Zendo Kongo-ji and our urban temple, New York Zendo Shobo-ji, has been life-changing for generations of Dharma seekers from all over the world. We also see the inspiring enthusiasm of new students, including many young people who may have few material resources, but are rich in vigorous determination and strong motivation.”

“These have been challenging times for the Zen Studies Society. Our coffers need to be replenished.  Although we have been consistently frugal, reducing our expenditures by 50% this year, a number of capital expenses have been, or will soon be, necessary.”

“Heavy rainfall and intense storms such as Hurricane Irene washed away much of the road at DBZ this year; fortunately, a bodhisattva who wishes to remain anonymous donated $10,000 to repair it. Our two 25-yearold wood-burning furnaces needed overhaul. Two washing machines finally staggered to a halt and were replaced. We purchased and installed a (used) high-capacity propane tank to save on vendor pricing. In the spring, Ulster County will mandate the installation of water purification systems in all guest lodgings, and we will also need to repair the leaking roof of our wood barn.”

“Appliances at New York Zendo will have to be replaced, as well as the sidewalk in front, and refurbishing is needed in the Dharma Hall-kitchen area.”

“The Zen Studies Society moved into its Carriage House at 223 East 67th Street forty-three years ago, and the land for Dai Bosatsu Zendo was purchased in 1970. Forty years ago, the first sesshin at DBZ was held in the existing Beecher House. Our founders and innumerable Sangha sisters and brothers worked tirelessly to develop the practice at these beautiful places. Now it is up to us to ensure that it will continue, for the present Sangha, for new students of the Way, and for future generations."

ADDED:
12/03/11

12/03/11

An Interview by Christopher Chase with
Merry Benezra, Author of :

“Special Karma: A Zen Novel of Love and Folly”

Posted on Facebook:
http://www.facebook.com/groups/specialkarma/

“I lived at Dai Bosatsu Zendo from July 1976 to February 1977, and I began writing Special Karma in 1981. I worked with Gail Sher as my reader – a friend and amazing poet who had also been a San Francisco Zen Center student and Tassajara resident. We decided on a schedule of completing each chapter before moving on to the next one, as less overwhelming. Because Special Karma is a novelized memoir, the shape of the book was never an issue that needed to be worked out. I think I delivered new writing and revisions to Gail every two weeks – which is why Special Karma is gratefully dedicated to her! The overall timing turned out to be about six months per chapter, and so the book took over four years initially.”

“It then turned out to be impossible to find a publisher for a novelized memoir on a controversial subject aimed at a niche audience. (To my great surprise and bitter disappointment.) So it went onto a shelf while I devoted my energies to holding down my job as an immigration paralegal and raising my son in a single-parent household.”

“I went to DBZ with a refuge-taking mind. I was 28 and unmarried. I had concluded a sexually driven affair with an older married man, and, following that fiasco, I became engaged to an available man my age who changed his mind three days before our wedding. The whole sex/marriage thing did not seem be working for me, did not seem to be my karma, and I assumed that by living in a Zen monastery I would be putting all of that behind me. Having an affair with the teacher wasn’t in any way part of my agenda. I didn’t know about Eido’s reputation until after I had arrived – when I had already, in my mind, burned my bridges back to the material world. I assumed that this was a problem I could handle with one word: No.”

“I found Eido’s advances to be disrespectful and corrosive to my journey as a Zen student. My first two sesshins were marred by this, and I very nearly went lost my emotional and psychological bearings during the second sesshin. This was when he told me I had a ‘special karma,’ and I gradually came to the realization that this special karma of mine had nothing to do with the possibility of grounding myself and my life in Dharma – the only thing I really wanted.”

“I can certainly say that Eido’s advances took the heart out of my motivation as a Zen student, and I have been wary of Zen teachers and I suppose the power structure of Zen practice centers ever since. My understanding of Dharma, however, has never wavered.”

“When I read the New York Times story on Eido in July 2010, I decided it might be a good time to get Special Karma off the shelf and out into the world. My story, though 35 years old now, was apparently still current. Self-publishing seemed to have lost some of its stigma, and I had begun to understand the practical reasons why Special Karma was a book that mainstream and even niche publishers like Shambhala would hesitate to take on. And, any lingering fears I had of being sued were dissipated by Eido’s public loss of reputation.”

 “Yes, I have been keeping up with the Shimano archives, and I am so grateful to Aitken Rohsi and Kobutsu for stepping forward. The Internet has made an incredible impact, which is so long overdue. Because of the recent uproar at Zen Studies Society and the emerging understanding of Eido's sexual aggression, I was tempted to give the Roshi a larger or at least a heavier role in Iris's story, though it seems to me that his behavior already casts a shadow over the entire book. In the end I added some language to make very clear (I hope) the emotional impact his 'special karma' remark had. But when I tried to do more than that it felt propagandistic to me, and unfair to the story. My book may fall short of some people's hopes. I did not sleep with Eido, my life wasn't ruined by him. But I think my book clearly sketches behavior, on his part, that was unconscionable -- from relentlessly sounding the note of sexual interest to giving me the answers to my koans -- everything he did undermined my ability to effectively undertake Zen practice at Dai Bosatsu, and soured my ability to really engage in Zen practice anywhere else. I do not think it is too much to say that I arrived at DBZ an ardent stream-enterer, and left disheartened and wary.”

ADDED:
12/02/11

12/02/11

Facilitated Weekend at DBZ:
One Participant's Reflections

By Jikyo Bonnie Shoultz

“The weight of what we were doing felt almost unbearably heavy at various points. Forty people - mostly long-term students of Eido Roshi and/or Shinge Roshi who've been coming to Dai Bosatsu Zendo for up to 50 years, but some who've studied for just a few months or who stayed away for many years - coming to the monastery to try to understand and process Zen Studies Society's painful history.”

“The process brought to us by An Olive Branch was uniquely suited to our situation. One piece flowed into another. Kyoki's 'severe' opening, where she gave information about the seriousness of sexual misconduct by spiritual teachers, including Buddhist teachers, was criticized by some and welcomed by others.”

“The process provided a welcome container for my feelings and thoughts, allowing me to engage as fully as possible in listening, not responding or reacting. Often, it was only during a break that the 'heaviness' of it all came to my awareness. I roomed with two young women, and I remember telling them that I wished that they didn't have to know about or grapple with all that we were hearing. Perhaps the spontaneous wish that others could be shielded (young or not) was my way of acknowledging the pain I felt. I am fully aware that youth is not synonymous with innocence or with freedom from pain and suffering, and they let me know that my concern was misplaced. They were just as much a part of everything as we old ones.”

“After listening deeply and openly to one another, the Consensus Workshop on Sunday allowed us to come together in new ways to frame questions for further consideration. First, we identified burning issues. Then, in pairs, we pinpointed important questions or issues. From that came eight overriding questions for the future. The process built trust and commitment among us. My most fervent hope is that we will find ways to involve caring Sangha and others in addressing these questions.”

[See entries of: 07/20/11 – 08/05/11 – 09/05/11 – 09/19/11 – 09/16/11 – 10/05/11]

ADDED:
12/02/11

12/02/11

This is a memoir from 1980 when I served as the gatekeeper / zomu at Dai Bosatsu Zendo, in the Catskill Mountains at Hardenburgh, New York, and lived in the DBZ Gatehouse with my wife.  This account is but one of many experiences that occurred at DBZ during our tenure.  In view of Merry White Benezra’s and Phil Benezra’s recently published accounts of their experiences I am adding this piece to the archive to fill in the down-to-earth experiences that many of us went through up there. 

"Suddenly the outside door to the courtyard burst open and the young woman from the night before came reeling into the building wearing riding boots.  She deliberately stomped her boots on the polished Tasmanian Oak floors.  My first reaction was to say, 'Take those boots off!'  She ignored me and clomped down the hallway to her room as the sangha was leaving the zendo.  The young woman began shouting and some other students tried to calm her down."

"Morning meeting was cancelled and I went into the meeting room with Shimano.  I told him if was time for the young women to leave the monastery.  He told me I had too little faith in the power of zazen…  The woman’s shouting continued, becoming quite loud and abusive.  Shimano then left the meeting room, entered the dokusan room next-door and shut the door behind him.  After a brief encounter with the head monk, a delightful mid-western farm boy with a fondness for plaid shirts and jeans over robes, I opened the door to the dokusan room and again told Shimano that it was time for the student to go home.  He closed his eyes, began to shake his head… at that instant, the distressed young woman yells out at the top of her lungs, 'I’ve got Roshi’s cum dripping down my legs!' ”

"Shimano suddenly opens his eyes and immediately said, 'You know Kobutsu, I think it’s time for her to leave…' ”

ADDED:
11/27/11

01/01/11

Clear View Blog

Turning the Wheel at Zen Studies Society?

Posted on January 1, 2011

by Hozan Alan Senauke

ADDED:
11/21/11

11/21/11

Thoughts and Observations on “Special Karma”
at the Zen Studies Society

by Philip Benezra

”My name is Philip Benezra, I am the ex-husband of Merry White Benezra, whose recent book Special Karma appears in a post above. I was a resident of Dai Bosatsu Zendo from the fall of 1975 to the summer of 1977; around the same time Merry was there. I want to thank Merry, Carol Spooner, Genkaku Adam Fisher, Kobutsu Malone , Stuart Lachs, Genjo Marinello and others who have written and spoken out, for their courage to try to help those who were victimized by Eido Shimano and by the cooperative culture at the Zen Studies Society. I wonder why there have not been more former residents of Dai Bosatsu who have posted on this site? The posts are almost entirely by outsiders with no actual experience at Dai Bosatsu. I personally found it impossible to write about my own experience at Dai Bosatsu for over 30 years. The following are nothing more than my own thoughts, observations and speculations.”

“In some of the early archives from the Aitken letters back in Hawaii, Eido Shimano is quoted as saying that he felt he could not control what he was doing to women. Eido used to tell us about his father who was an alcoholic: ‘He used to drink a bottle of sake a night’. Does Eido have his own sexual addiction? The 12^th Century Korean Zen Master Chinul speaks of sudden awakening—someone having a brilliant enlightenment experience—and gradual cultivation—but still needing to practice to work out the bugs and purify ones karma until one is a true ‘saint’ (Stuart Lachs has written about this in much more depth.) Eido, enlightened, but with an addictive, predatory habit in his karma  still to work out. At least Soen Roshi told us at one point, “We are very poor teachers. Eido Roshi and I are very poor teachers.”

“Eido Shimano is also of samurai lineage. A samurai who fails or who is disgraced is obligated to commit hara kiri. I remember worrying that Eido might actually do this, and being amazed that he was able to survive the seemingly hopeless disgrace of the repeated scandals over the years. I also remember hearing that after one of these low points he showed a Japanese samurai film with the name Hara Kiri to his students at Dai Bosatsu. And this tradition of hara kiri and suicide is not just talk. I know I toyed with sticking a knife in my belly while being a (failed) student of Eido’s; and did make an unsuccessful attempt at suicide after I left. Soen Roshi told us the story of Japanese novelist Yukio Mishima  (Who had a mysterious tie to Soen and Eido’s home Ryutaku monastery). When Mishima formally and publicly committed hara kiri in the traditional fashion--Soen Roshi explained in teisho--how admirable his conviction was, as witnessed by how deeply he was able to plunge his own knife into his belly before his “second” cut his head off. I remember going back to my cushion, after that teisho, trying to sit with that kind of intensity! Later, after Soen Roshi had gone back to Japan, I was one of the resident students who found another resident student in his room sitting in lotus posture with his shirt off, blood spilling from his belly and a knife in front of him. The student was hospitalized and survived. An agent was sent up to investigate the incident and talked with a couple of us residents while we were working in the kitchen at Dai Bosatsu.”

“So Eido had no special fondness for America or Americans. I get more of a feeling that there may have been some deep underlying feeling of anger with all Americans for the horrors committed to Japanese people during WWII. (And this is admittedly speculation on my part) The whole tenor of Dai Bosatsu Zendo may be said to be a payback to America for the loss, humiliation and horrors of WWII. The unseen ‘atomic’ power of this most powerful of Japanese religions exploding on the American scene on July 4^th 1976, the 200^th anniversary of the birth of the United States, was Japanese retribution!”

“Dai Bosatsu monastery, when I was there in ’76-’77 was an American Zen monastery in which Japanese culture was emphasized and Eido Shimano was the absolute authority ruling over obedient American students many of whom revered him as almost a god. Most all of the chanting was done in Japanese.”

“I cannot help but feel that there was an underlying anger in Eido Shimano to ‘stick it’ to Americans. (This is also my personal speculation, and not necessarily even Eido’s ‘fault’) Is this part of the uncontrollable passion Eido has had to dominate, have power over and ‘stick it’ to young, vulnerable American women students?...at their expense.”

“Jerry Sandusky allegedly had his unending pool of vulnerable underprivileged boys through his Second Mile charity. With the huge population of the greater New York City area as a draw, Eido also had an unending resource of troubled, distraught students looking for freedom from their suffering in a beautiful exotic Japanese Zen temple high in the Catskill Mountains. Many of them, sadly, ended up jumping from the frying pan into the fire. Many, I imagine, left with more trauma in their lives than they came with, feeling all along, like I did, that they alone failed again.”

“I personally take full responsibility for my own choices and for my own karma that I brought to Dai Bosatsu. But I remember one conversation with Eido, after I had become sick, when he actually opened the door a bit and asked me if I felt the he had done anything to make me feel the way I did. When I began to open my mouth and say ‘Well, yes…’ he jumped on me and exclaimed ‘It was you who had the egotistical practice! You who would not speak !’…etc., etc… which sent me back into my crazy shell for the time being.”

“To the extent that the attitude of Eido Shimano is that he is in an ‘absolute realm’ and has done nothing wrong, and to the extent that the culture of the Zen Studies Society and their leadership facilitates this attitude, that is, in my opinion, criminally wrong. Once again, I appreciate people like Kobutsu and Genjo who are trying to take practical steps to protect vulnerable students at the Zen Studies Society. If nothing else I hope that these long overdue revelations and this change in events can bring a catharsis for people like Merry Benezra and others, many of whom, if their experience was anything like mine, were victimized to the point of depression and potential suicide”

ADDED:
11/17/11

11/17/11

Genjo Marinello, Osho - Shimano's Fifth Dharma Heir.

Post to:
Zen Forum International.

“I just finished reading Merry White Benezra's novel Special Karma today. I was immediately transported to DBZ, and though I wasn't there until later decades, I felt a palpable inner resonance with every nook and cranny of the location and the impact the place and practice had on the people training there.”

“I find myself still greatly disturbed and betrayed by the fact that Eido Roshi's sexual advances towards students did not end more than 15 years ago. I remember being deeply assured by Shinge Roko Roshi and all those who trained with him longer and more intimately than I did that he had reformed. Indeed, we are all now well aware that his sexual advances, which sometimes even rose to date rape, did not stop. Perhaps the frequency diminished a bit with age, but not because of any real understanding of the harm he had done or was doing right up to the latest exposer in June of 2010 that forced his retirement last year. The book also should help everyone see just how insidious, confusing and detrimental such advances let alone conquest can be not only to the one pursued, but to the whole training sangha, both those who were subtly or grossly aware of what was going on, and indirectly to all those who didn't have a clue. Of course given Eido Roshi's gross lack of respect for ethical boundaries, he was always a poor example to his students in this crucial area of practice.”

 How tragic that such an inspired teacher and leader could have such a big gap in his training and psychological maturity. Clearly his great gifts were repeatedly used to excuse or minimize his great gaps.

“I know that Shinge Roshi has made real progress changing the ethos of the practice at DBZ, but it feels so tragic and a kind of personal betrayal to me and others that there has not been a clear edict from her and the board excluding Eido Roshi from the properties. He has demonstrated repeatedly that he doesn't get the harm he has done and therefore unquestionably remains an active sexual predator, the fractured sangha needs his removal to begin to heal, so why hasn't this step been taken? Moreover, given that such harm was perpetuated by the lack of a strong enough board where the Abbot held too much power, why is there such resistance to a fully democratic board where the Abbot is no longer the CEO? An organizational apology has not been forthcoming either, but such an apology would be meaningless, if these two concrete steps have not been taken. Moreover, given the undisputed fact that this severely wounding behavior with inadequate response was continuously going on for decades, where is the outreach and commitment of funds to care for those harmed? Instead the board continues to pay the Shimanos' 70% of their income and fully support their plush condo on the Upper East Side. Yes, there are legal issues, but is it right action? It seems to me the administration could at least it admit that under the circumstances that both Shimanos' should have been fired for cause. I know I was a part of letting them "retire," and I now fully regret my participation in this decision.”

“I completely understand the frustration, anger, and sense of betrayal felt by many that more has not been done, as I readily admit to feeling all these things myself. In my own case, this frustration and anger is amplified by the fact that I was abused by my biological father when very young, and even though this was very well known to my mother, she was unable to protect me or stop the abuse until after much psychological damage had been done. I must work to be more careful not to project my anger and sense of betrayal at not being protected back then on Shinge Roshi and the current board. Nevertheless, when Shinge Roshi took on the mantle of Abbot of ZSS, she accepted by default the truth that the 'buck stops here.' Please no more delays and excuses, the only way to save any of Eido Roshi's gifts is to let the man go, embrace fundamental organizational restructuring, and actively reach out to those harmed and alienated (which won't really be possible until the first two steps are taken).”

AMENDED:
11/12/11

11/11/09

Zen Forum International -

Sexual misconduct by Buddhist teachers (was Eido Tai Shimano)

This file comprises 1,107 Pages in Searchable PDF Format.

Captured: 11/12/11

2. The central -- and perhaps only -- lesson any of us might take from arrogant fools is this: 'Just don't you do that!' "

ADDED:
11/10/11

11/10/11

Genjo Marinello, Osho - Shimano's Fifth Dharma Heir.

Post to:
Zen Forum International.

“It is certainly true that Shinge Chayat Roshi is under an incredible amount of pressure as she tries to balance a variety of sangha interests to steer ZSS back on course. I also agree that the ‘shitstorm of animosity’ currently directed towards her personally is more than unfortunate, it is mean spirited and antithetical to my understanding of Buddhism. However, I do understand the frustration shared by many and I too am forced to conclude that there is an unhealthy attachment and some enabling going on in the current governance of ZSS. Please remember that five ZSS board members, all hand picked by Eido Roshi himself, have left the organization since July 2009 when the most recent ethical breach came to light. All five, including myself, left because we were not satisfied with the pace of change. I believe Shinge Roko Chayat cannot admit to herself that her beloved teacher repeatedly sexually preyed on vulnerable female students under his direct spiritual care (which is why she still refers to these events as ‘affairs’) and repeatedly abused his rank and position in many ways during his tenure as abbot. If she could admit this to herself then in my mind there would be no way he would still be allowed on campus during this time of transition and there would be no way that one room is still reserved for him on each campus. I can only guess she is waiting for this ‘shitstorm’ to quite down so that she can invite him back as a grandfatherly figure to work openly and freely at his translation work on both campuses and perhaps even engage in a light teaching schedule, as he has made it plain he wants to do.”

“It is my understanding that the current ZSS Board is still negotiating the terms of an extravagant Deferred Compensation Agreement (DCA) that was rubber stamped by a pervious ZSS Board, another clear example of Eido Roshi's abuse of power and authority. This 1955 agreement agrees to pay all costs associated with living in his condo on the Upper East Side, pay 70% of the Shimanos' annual salaries with a 4% annual cost of living adjustment and cover health insurance. This means that since Eido Roshi's and Aiho-san's (Eido Roshi's wife and former Shobo-Ji Director) retirement, they have been paid well in excess twice the salary each month Shinge Roshi herself receives. I don't know, but under the circumstances this just seems absurd and boarders on obscene. In hindsight, I believe they both should have been fired for cause thereby negating these agreements and allowing the ailing society to reach a reasonable settlement. I have no wish to throw Eido Roshi or Aiho-san out on the street, but I see no reason to coddle them either.”

“If Shinge Roshi could get past her attachment to the man, and her own fears of losing legitimacy, power and authority, I believe she could lead the organization to a healthy future, but in my mind she is still acting like a casualty of Eido Roshi's charisma and powers of persuasion.”

ADDED:
11/08/11

11/08/11

An Email from the Zen Studies Society Announcing a Thanksgiving Celebration at $250 a Head for a Vegetarian Dinner.

ADDED:
11/07/11

11/07/11

Genjo Marinello, Osho - Shimano's Fifth Dharma Heir.

Post to:
Zen Forum International.

“I have read and re-read your letter to the Zen Studies Society Sangha dated November 1st < /PDFs/2011 ... Sangha.pdf >, and though I see some movement to close this matter of Eido Roshi’s multiple ethical breaches over decades, I still find more absent than present in your actions to date.”

“For example, in your letter you say you ‘cannot apologize for what others have done or have not done’, but on this point, I strongly disagree. The United States apologized long after it should have for the internment of Japanese Americans during WWII, but the apology was greatly appreciated by those internees still living and their decedents. As abbot of the Zen Studies Society (ZSS) I think it is your responsibility to see that the organization as a whole apologizes for its part in minimizing Eido Roshi’s earlier ethical breaches and thereby inadequately protecting the sangha. The organization also failed Eido Roshi by never insisting on any conditions that might have helped him address his obvious addiction. Please don’t hide behind legal arguments that such an admission would put the organization at financial risk; a far greater risk, as the Faith Trust Institute has told us, is further alienating both victims and the wider public by not forthrightly admitting the organizational contribution to this serial problem.”

“Your letter also reports that you have revised the ZSS bylaws and affirm that there will be ‘elected representatives from both the New York Zendo and Dai Bosatsu Zendo.’ In addition, you say that you have nominated others to be on the board with ‘strong non-profit, law, and business careers.’ I applaud the democratic reforms and your pledge for transparency, but as far as I can tell the new bylaws have not been released to the public, there has been no mention of when or how elections will be held, how membership will be determined for who can vote, how large the board will be, or who you have nominated to serve on the board. Frankly, without this information everyone is left in the dark and these steps can hardly be lauded as transparent.”

“In addition, from what I understand, only one person from each of the two ZSS properties will be elected to the board. This will certainly not constitute a majority, not even a significant minority, hardly the progress many have been waiting for to assure that the ZSS Board be independent of the authority of the Abbot. I know some Zen Centers still have non-profit boards that are not substantially elected by the sangha, but if there was ever a more convincing case of the organizational dangers that are inherent in this model than ZSS, I’m not aware of it. Moreover, it is my understanding that the new bylaws still give the abbot a vote on the board and refer to abbot as the Chief Executive Officer. I know many were hoping for some real signs of separation of secular and spiritual powers in the new bylaws, but this appears to be missing. I understand that this kind of language and organization may work for smaller Zen groups, but given the history of ZSS and the real needs of a larger organization, the abbot should be in charge of practice, and the Board should be in charge of finances and management.”

“Furthermore, there is no mention of efforts to proactively open our arms to our Dharma brothers and sisters alienated from our practice over the decades.”

“Also noticeably absent from your letter is any mention of any restrictions placed on Eido Roshi. It is my understanding that he still has rooms dedicated to his use on both ZSS properties. I know his teaching has been curtailed and that he is only allowed to visit infrequently and under supervision, but as far as I can see there has been no public codification of these restrictions by the ZSS board.”

“I hear there is still a huge picture of Eido Roshi hanging up in Shobo-Ji. Eido Roshi has proven himself to be a serial predator who has as yet only minimally understood the damage he has done to so many and has no concept of how much he has damaged American Zen. It is an affront to those he has harmed and the wider Maha Sangha that he is still so coddled by you.”

“Unfortunately, what is missing from your letter far exceeds what is present in your letter. I was hoping to feel sufficiently accepting of your positive steps to feel comfortable attending this year’s Rohatsu sesshin at DBZ, but regrettably I do not feel in sufficient communion with the reforms you have made to date. I feel such disappointment and disillusionment at the moment that I’m not sure when or if I will be able to train there again. It is such a shame to see this precious opportunity to really turn this organization around slipping away. Please stop favoring the man over the Dharma. I fear that just as others who have given so much to ZSS and the Dharma, I too will become one those who are alienated and forgotten.”

ADDED:
11/02/11

11/02/11

"Special Karma
A Zen Novel of Love and Folly"

by Merry White Benezra

ISBN/EAN13:
1453887210 / 9781453887219

© Merry White Benezra 2011

Available Here.

"Special Karma is a fascinating novel, of interest to anyone who has attempted to do meditation practice or follow a spiritual discipline, to anyone who has fallen in and out of young love. In it one experiences the intensity of life deeply apprehended, the attractiveness of a character who is both honest about and just slightly amused by the events of her life. Central to the story is the theme of a spiritual teacher (the Japanese Zen Roshi) who abuses his position by initiating sexual liaisons with his female students and whose approaches to the protagonist, Iris, ultimately lead to her disillusionment about practicing Zen and living in a Zen center. Special Karma is the only novel I know of that presents the theme of the sexual misconduct of a Zen master. Benezra handles this delicate subject with an understatement and irony consistent with the thoughtful, personal tone of the whole book. I hope you will read Special Karma with as much pleasure as I have."

- Sandy Boucher, author of Turning the Wheel, American Women Creating the New Buddhism

"The Roshi produced a book of photographs which, he said, a student had recently sent him.

It was filled with photographs of nude women, as Iris had somehow known it would be. As the Roshi turned the pages, the photos struck her as remarkably cold, exposing the imperfections of bodies that conveyed an impression of use. The images had about them an atmosphere of crime—so open did these women seem to mishandling. They stood naked in their kitchens or sat awkwardly on couches, nailed by the camera and the unsavory intellect behind it. More than anything, she wished them dressed.

The Roshi seemed not entirely pleased by the images. ‘This one is really not so bad,’ he finally said after turning the page once more. It was a young woman with teased brown hair and dangling earrings, straddling a chair backward so that the bentwood back somewhat obscured her own front. The girl wore a wistful smile.

‘I should go now,’ said Iris, getting up.

‘Why!’ he demanded.

Why? bounced around in her head for several moments.

‘Iris’ purred the Roshi, and he clasped her hand. Iris felt its dry pressure, remembering the countless times she had admired the simple beauty of his hands. And now she felt nothing, no surge of arousal, but only—as it happened—impatience. She looked down at him, but he was not at all looking at her. With closed eyes, he was savoring the magic of holding her hand against her will. He let it go, and his face became rigid, angry.

She bowed to him until he bowed back, and then she left the room."

"That evening, the Roshi visited her. When he came through the door it seemed to Iris that her room might collapse in the wake of his energy—and she remembered her dream. She sat up in bed with a blanket wrapped around her shoulders, and the Roshi moved the cushion from the window-table and sat down. ‘Feeling better?’ he inquired.

‘What,’ she persisted, ‘is my special karma?’

He made an ironic cheee! noise, shaking his head and laughing at her as though she were some dear old exasperating friend. ‘Shall I tell you?’ he asked.

‘Please!’

He took a deep breath and massaged the sides of his skull with his palms, not speaking for several moments. ‘Do you remember Sandra?’ he finally asked.

‘Yes, of course. Always by your side’

The Roshi nodded. ‘When you came to the monastery, she said, That one will be the next. So.’

Iris stared.

‘But you are so stubborn!  Why?’ he innocently wondered, with a receptive smile.

‘You’re my teacher,’ Iris breathed. ‘It wouldn’t be appropriate.’

‘Appropriate!’ He tsked and gave her a baleful look, as though she could be infinitely tiresome.

‘It would end badly.’ (It seemed fantastic to be saying all of this to God.)

‘Perhaps. Perhaps you are right, Iris. But it might be, on the other hand, quite pleasant, quite enjoyable.’ He gazed at her for several moments—and then he took her hand and squeezed it. ‘So,’ he said, ‘it shall not be’

Then he stood up.  Iris watched him shuffle out of her room, the starched obi riding on his wide hips looking tired and tight.

He had, Iris concluded grimly, both a front and a back."

[ See entry of: 12/17/10 ]

UPDATED:
11/02/11

06/24/11

The Zen Studies Society Newsletter Spring / Summer 2011

Shimano attempts to re-write history yet again – see page 12:

20110600_ZSS_Shimano.pdf

The entire ZSS newsletter is available here as a public service to the disenfranchised extended ZSS sangha in light of the number of people reporting being dropped (inadvertently?) from the ZSS mailing list. In this ZSS Newsletter Shimano makes the following statement:

"Today, Shinmei-san [Chayat] offered a verse: From nation to nation, this Dharma lineage, which is boundless, receiving and transmitting...

In our tradition, she and I are the only lineage-holders. I have deep trust in her insight and leadership there will be no problem with this, as long as we work together like we have these three days."

ADDED:
11/01/11

11/01/11

An email from Roko Sherry Chayat to "Dear Zen Studies Society Sangha".

"Although I cannot apologize for what others have done or have not done, what I can do is to ensure a safe and inspiring environment for authentic Rinzai Zen training and practice at the Zen Studies Society's monastery and temple."

"To that end, the current Board of Directors and I are taking many positive steps to restore trust in the Zen Studies Society. We have already revised the Zen Studies Society's By-laws, and we have created a firm framework for upholding the Precepts and ethical guidelines at Dai Bosatsu Zendo and New York Zendo."

"I have also nominated new Board members to include dedicated practitioners who have strong non-profit, law, and business careers, as well as elected representatives from both the New York Zendo and Dai Bosatsu Zendo. From January 2012, I will work with this expanded Board to ensure transparency in our communications with Sangha members, emphasizing the kind of deep listening that took place during our facilitated Sangha Weekend. To ensure that our skills as directors meet the Society's needs, I will arrange a Board training retreat with a non-profit professional on best practices for governance and communication. "

ADDED:
10/10/11

10/10/11

A Post to:

Zen Forum International

by Kobutsu Malone

ADDED:
10/10/11

10/10/11

Genjo Marinello, Osho - Shimano's Fifth Dharma Heir.

Post to:
Zen Forum International.

“I also said, Eido Roshi's previous bad behavior was ‘not even illegal just unconscionable by our standards, still it is not like he forced, bribed, coerced or paid anyone to have sex with him.’ On this claim, I was wrong again, I have heard credible accounts that Eido Roshi did indeed coerce and even force sexual relations with students, and there are credible claims he has indeed paid for sex off campus. I also said of sexual relations with students that ‘the power dynamic is totally lopsided and his responsibility for these actions is 80% or more, but not all his.’ This too is partially in error, because it is incomplete. As I have previously said on this forum, Eido Roshi was 100% responsible for the ethical breach. If he had been adequately held responsible for these earlier breaches, many lives would have been spared great psychological damage. I've also said here, ‘age difference, depth of professional relationship, who pursues whom, and recidivism does matter in determining the severity of the ethical breach’ and ‘I completely agree that the power dynamic can sometimes be so great between a spiritual teacher and their students, that if it is the case that the teacher is pursuing aggressively a much younger vulnerable student, such actions are so lopsided as to boarder on rape.’ "

“I also said in my AZTA post which was written in June of 2009, ‘This current controversy, over old material, has been and continues to be fanned by four men with old grudges, intent to 'bring him down,' as one said directly. By the way, none of the four men I am referring to are members of AZTA, but please be aware that a man who was declined membership in AZTA, in part because Eido Roshi would not acknowledge him as a Dharma Teacher, started the current wave of vilification.’ "

“I never named the four men, but people have correctly guessed three of the four I had in mind, Kobutsu Malone, Adam Genkaku Fisher and Stuart Lachs. Many have suggested that fourth unnamed man was Robert Aitken, but he was not who I was thinking of. I never thought the release of the Shimano Archive kept at the University of Hawaii was a bad thing, in fact I said in this same AZTA post, ‘We should remember the past so that we learn not to repeat old errors. It's true that among the many transgressions of many teachers, Eido Roshi's history makes a good case study.’, which turns out to be a gross understatement.”

“Anyway, I hereby publicly apologize to these four men, they have done a great service in exposing Eido Roshi's miss use of power and position. I particularly apologize to Rev. Kobutsu Malone for so doubting his motives based on the information I had at the time, much of it I now know was either in error or minimally incomplete. Having some idea of what he and his family have suffered at the hands of Eido Roshi or others associated with ZSS, I am so very saddened by his experience, and have worked as hard as I can to keep Eido Roshi away from new students and to turn the organization he helped birth to a profoundly new course.”

ADDED:
10/10/11

10/10/11

by Kobutsu Malone and Genkaku Adam Fisher

Posts to:
Zen Forum International

"It feels like a weight has been lifted... I am delighted to be able to refer to you as my Dharma brother for I sincerely perceive that we are truly in agreement on facing the truth together as we walk side by side on the path of the awakened state of mind."

"I extend my best wishes for you and your group in establishing your new temple and wish I could have been there for your opening ceremony. I will send along a few of my rakusu rings http://www.engaged-zen.org/articles/Rings.html as an opening gift for folks who take jukai in the new facility."

"Nine deep bows, Genjo Roshi."

"I believe your honesty and your willingness to reconsider matters will serve you and Zen practice in America well."

ADDED:
10/09/11

10/09/11

True Dharma Eye: Enlightenment versus Social Misconduct

By Grace Schireson

SWEEPINGZEN: the definitive online who’s who of Zen

http://sweepingzen.com/2011/10/09/true-dharma-eye-enlightenment-versus-social-misconduct/

“Fukushima Roshi taught me that the literal translation of ‘Zen freedom’ is based on living with the mind of mu (or no separate self) and it means ‘self-reliance’. Ji=self, yu= reliance. Fukushima Roshi clarified that the self we rely on is based on the mu self or becoming ‘mu,’ and living one’s life from the perspective of mushin. Mushin is living in the realm of understanding how the universal self expresses itself through and with us. Fukushima Roshi also said that Western thought interpreted *freedom* as freedom *from* oppression and unfair laws. But it must be made clear, he said, that jiyu means *freedom to.* This is a life that is “freedom to” bring creativity, love, wholeness and support *to* everything we encounter. We are not separate from those we meet by some fictitious license of Zen enlightenment.

“Currently we see several examples of Zen teachers who are confused and confusing their sanghas with this bogus ‘freedom from’ Zen– a Zen that eschews following the ethical rules that protect students. We hear of Eido Shimano, formerly Abbot of Zen Studies Society, being described as ‘living in the realm of the Absolute.’ The follow on foolish talk concludes that he cannot cause harm to others due to this so-called attainment. Teaching this mistaken, blatantly self-serving and dangerous idea reveals a teaching which has no stable understanding of what it means to be interconnected, to have no separate self. We must correct this mistaken teaching without condemning the ones who promote it. However, once we understand that someone is preaching false Dharma, it is our responsibility *to* not allow them to continue this harmful charade. This is our gift *to* them. We need to walk away, to vote with our feet, and if necessary, we are free *to* pursue legal options to stop their harm. We need to take our wallets with us and not support any further perversion of Zen understanding Zen which can only result in greater harm to individuals and to Dharma.”

“The relative world is not put on hold when we manifest Awakening or vividly experience the Absolute. There is proof that this is true; even Eido Shimano will die in this relative realm. There is not a speck of separation between the realm of the relative and the Absolute. We are relative beings existing in both realms simultaneously, we answer *to* the understandings of both realms simultaneously, and we are connected *to* all beings in these realms simultaneously. We are responsible *to* expressing our relationship to both realms at all times.”

“If we harm other people, deceive other people, denounce other people we are responsible to all of them. We have not gained through Zen freedom any *freedom from* harming others or the consequences of harming others. Zen freedom is not a free pass that liberates us from our karma. Far from it! We become all the more responsible to not causing harm, so be impeccably careful with your Zen freedom!”

ADDED:
10/09/11

01/24/11

The Zen Center of Syracuse Board of Trustees Took the Following Actions at its Jan. 24, 2011 Meeting:

"Reported on the joyous ceremony installing Shinge Roshi as abbot of Dai Bosatsu Zendo on 1/1/11."

"Elected Togan Tim Kohlbrenner to be the next president of the Zen Center board during the 2012-15 term; elected Togan to serve as acting secretary until a new secretary is named; welcomed GetsuAn Ann Marshall to the board."

"Adopted the use of purchase orders at the Zen Center."

"Discussed unexpected costly repairs to the boiler at 266 W. Seneca Turnpike."

"Returned to a quarterly meeting schedule."

"Discussed Shinge Roshi's new role at Dai Bosatsu Zendo and the implications of negative blogging during the months when the Zen Studies Society board was making decisions involving a change in leadership. The board expressed gratitude for Roshi's dedication to the Dharma, which led her to take on the momentous role of abbot at DBZ during this tumultuous time. The board expressed its continued support and faith in her wisdom, integrity and decision making."

ADDED:
10/07/11

10/07/11

A Post to

Zen Forum International

by Nonin Chowaney

[See entries of: 05/22/10 – 06/09/10 ]

ADDED:
10/07/11

10/07/11

Genjo Marinello, Osho - Shimano's Fifth Dharma Heir.

Post to
Zen Forum International.

"Recently I had the good pleasure to read the 'Informational Paper' (/PDFs/2011 ... _Paper.pdf) presented to the Zen Studies Society (ZSS) at the all Sangha Meeting held August 26-28, by Rev. Kyoki Roberts, the lead facilitator from An Olive Branch. The paper starts out by going over the fact that thirteen states, but not New York, have enacted long overdue statutes making Sexual Conduct by Clergy a felony. By these enlightened standards my own Dharma Father would probably be behind bars after his very likely conviction(s) if subject to these laws honoring basic ground rules of ethical decency. And yet he is still allowed on campus, and at times shows up when Shinge Roshi, his successor, is not present, and apparently everyone acts like nothing has changed. Of course those present find it very disorienting to say the least. I find this totally unacceptable, and again call for the ZSS Board to insist that Eido Roshi be banned indefinitely from ZSS property. Here is a man who by a reasonable estimate not only seduced and slept with dozens of vulnerable students under his spiritual care over the course of decades, but also plied some with alcoholic libations and forced himself on them. There is a first hand account of a senior student of Eido Roshi’s on the blogs that confirms just such an act. Many may not know who this student is, as she whishes to remain anonymous, but I have a good idea whom this is, and knowing this person, I totally accept her account as completely credible."

"The 'Informational Paper' goes on to say that resources need to be devoted to 'educate your Sangha on prevention of misconduct and the abuse of power within a Sangha. Get training in communication, conflict resolution and family systems… You may want to create a task force to oversee and plan the events, education, and training that your community will need to re-create itself.' In addition, the paper calls for the board to address 'structural issues' such as membership and board representation that just may help prevent future excessive abuses of power and authority centered on one person. The paper notes that there are 'victims of sexual misconduct who need your support’ and a Sangha that is 'desperately trying to figure out what to do.' "

"I ask where in Shinge Roshi’s letter to the ZSS Sangha summarizing her response to the Sangha Meeting (also posted on this page of this forum) does she move forward on these essential points presented by Rev. Kyoki Roberts? Instead of committing the organization to structural reforms that would decentralize power by making the organization membership based with a primarily elected board, we hear about how there is going to be a 'review and revision of our by-laws to rationalize our governance decisions'. Moreover, we read how new unnamed board members are being essentially appointed to board positions vacated by those who demanded more from this organization than it seems capable of giving. Since June of last year, five board members have resigned because more was not being done. Where is any kind of commitment to 'educate your Sangha on prevention of misconduct and the abuse of power with the Sangha'? Where is the needed support for the many victims of sexual misconduct perpetrated by the founding abbot and serially minimized and inadequately addressed by previous ZSS boards?'

'At one point, the 'Informational Paper' says, 'For much of this past year Eido has been trying to figure a way back into teaching. That is exactly what he has managed to do before… This time it didn’t work and on July 2nd he stated,… 'I will stop doing dokusan and giving teisho in a forma [sic] way'… With these words, Eido finished teaching and working with students.’ However, I have in my possession an email from Eido Roshi, addressed to the ZSS Board President and copied to other board members including myself dated July 5th, asking to be allowed to lead zazen at New York Zendo, teach Zen classics in a classroom format, stating, 'Thus, everyone will have the opportunity to share the enthusiasm while I am still able to teach. And when the time comes, I will send them to DBZ and they will start (like Freshman) their zazen training.' My fellow members of the ZSS Board insisted that this letter was an aberration of a desperate man. They said it should not be released because it would be confusing, embarrassing, and further damage his reputation. How is that possible? I resigned from the board because after the Board received this letter exposing Eido Roshi’s sham of stepping down from all teaching, the majority of the ZSS Board, including the Board president and current abbot were not willing to insist on even a moderate hiatus of Eido Roshi’s presence on ZSS property. I should have released the letter earlier, though I did not cover it up and publicly spoke of its content. Here is a redacted (email addresses removed) copy: http://www.choboji.org/Transcript.pdf "

[See next archive entry.]

'Moreover, as late as Sept. 5th of this year, a proposal by Lawrence Shainberg, who is unbelievably to me still on the current ZSS ethics committee, seriously suggests that Eido Roshi’s supporters be given the opportunity to buy the New York Zendo – Shobo-Ji, so that Eido Roshi could continue to teach there! No one can stop him from teaching if there are enough fanatics to make that happen, but for Buddha’s sake I’m glad to report the ZSS Board will not entertain this absurd but well stated argument that is also printed on this page of this forum. The point is there is no way Eido Roshi is not behind these attempts to find new venues to continue teaching and the least the ZSS Board can do is definitively restrict him from all further access to ZSS property. How can the Sangha hope to regain a solid footing while he remains present? Sadly, the founding abbot has almost no awareness of his crimes or the harm that he has done. More sadly to me, the current abbot still supports his presence on campus and doesn’t appear to understand that much more needs to be done to foster real healing within the ZSS Sangha.”

[See next entry]

ADDED:
10/07/11

10/07/11

Dated
07/05/11

Letter from Shimano to Joe Dowling and ZSS Board Members.

Dated 07/05/11

“Although I agreed not to mention about the Shoboji key matter, I did not agree to ignore Zensho's question and my response. This must be clearly transcribed and distributed to the ZSS sangha properly.”

“By my doing zazen meetings (no dokosan no teisho) rather than formal sesshins, my intention is to sit together and study the zen classics in a classroom format. Thus, everyone will have the opportunity to share the enthusiasm while I am still able to teach. And when the time comes, I willl [sic] send them to DBZ and they will start (like Freshman) their zazen training. Even Harvard university would disappear in ten years if there were no freshmen stuidents. [sic] No one in our sangha wishes THIS for the future of DBZ and Shoboji.” 

“What we all need to do is to nurture the next generation. Shoboji's Public Meetings on Thursday Night used to be the entrance gate. We seriously need to think the reactivation of Thursday Nights.”

“With the cooperation of the ZSS board, what i can do is start sowing the seeds of the plant for the next season. Right now we are too involved wtih [sic] present problems and have not been concerned about the furture [sic] ten or twenty years from now. DBZ is already 35 years old. Time flies and I am getting older.” 

“These students will grow and become the core of the next generation. Same is true in Japanese Dharma Classs. [sic] Yusen, Shinobu, Junko, Julie, and others who are regularly going to DBZ to help each weekend are all from the Japanese Dharma Class. So without their presence, DBZ will suffer a greater impact.” 

“I am not creating a new Sangha. Instead, I am hatching new eggs for the future growth of Shinge's students. Who would know? some of them will become future residents, some of them will be future monks. this is what i regard as important from my response to Zensho's question.”

ADDED:
10/05/11

10/05/11

Informational Paper presented by
An Olive Branch

This document is the verbatim text of a portion of the meeting presented by Rev. Kyoki Roberts from An Olive Branch. The purpose for the presentation was to contextualize the ZSS situation, providing an overview of sexual misconduct by clergy who lead spiritual communities, the impact it has on members, the particular aspects of Zen teachers’ training that may influence the frequency of sexual misconduct, and ways an individual can work within a fractured community.

“In 13 states it is a felony for clergy to have a sexual relationship with a member of his congregation.”

“These state laws recognize that just as within your doctor/patient relationship, or that which you have with your therapist, this is not a consenting adult affair. This is about the misuse of power -- of one’s fiduciary responsibility as a spiritual leader, of one’s responsibility to protect the vulnerable, and one’s requirement to have true consent before engaging in a sexual relationship.”

“Zen priests, historically, are completely untrained in transference -- the process in which a student unconsciously redirects feelings about something onto a new object, often the teacher or therapist -- and the use and mis-use of power. If a priest’s teacher did it, the priest can too, creating a Zen family norm of misconduct.”

“At the very least, a Zen teacher needs to know that a student may well fall in love with him or her, but it is always the teacher’s responsibility to maintain the boundary between student and teacher.”

“Each of you has been harmed and collectively your Sangha has been brought to its knees. Your board believes there is credible evidence that Eido Shimano had sexual relations with one or more Sangha members and the Sangha now understand this to have perhaps been going on for decades. The board has asked for and received Eido Shimano’s resignation.”

“He was removed, not because he wasn’t a great teacher and leader of this community, he was; not because he wasn’t able to help you touch what my master called the “innermost request,” he did again and again; nor was he removed for his inability to point each of you toward awakening, he did. No, the board removed him because he violated the sacred trust of the professional ethics of ministry and the victims and your community were hurt by these violations.  It is these violations that have created the quagmire; not your new abbot, not your board, and certainly not you the Sangha.

For much of this past year Eido has been trying to figure a way back into teaching. That is exactly what he has managed to do before if he could get enough angry people to leave the Sangha and then gather his supporters around to start over. This is a pattern within your community.”

“You have lost a respected and trusted leader, you have victims of sexual misconduct who need your support, you have a Sangha desperately trying to figure out what to do, you personally have lost friends and Sangha members, you have a struggling new abbot, and you have a conflicted board struggling to help their community amid dire financial straits.”

“Most important of all is whether there is a consensus here to heal—to begin a long slow process that heals each member of the Sangha, that heals the Board, that heals the abbot, and that heals the Sangha as a whole. Our experience is that you will not heal at the same pace. While one is ready to start looking at a variety of new options, another of your community is still grieving the loss of a friend and colleague.”

“An Olive Branch has been working with your board since early Spring to create today’s program. We have talked with and e-mailed many of you. An Olive Branch assembled a team with over eighty years of experience helping communities just like yours. Barbara is the Director of the Center for Research in Conflict and Negotiation at Penn State and has worked at the national and international level. She is also President of her Sangha. Katheryn is CEO of CenterPoint Institute, a facilitation and board development service specifically aimed at nonprofits.  I began mediating disputes for Interchurch Ministries and the State of Nebraska starting back in the 1980’s at the same time I started Zen practice. I was ordained in 1993 and now am serving as Head Priest for the Zen Center of Pittsburgh. As a vice-chair of the Soto Zen Buddhist Association Board, I serve as chair of the ethics committee which recently developed the ethics statement for Soto Zen priests.”

“I would like to explain how we see our role. At An Olive Branch we help organizations with trainings in communication and conflict. We love to train Sanghas on how to prevent what just happened here. We facilitate boards looking at their mission statements and designing their future. We mediate individuals and organizations in dispute, and just like today, we do interventions where there has been malfeasance in an organization, especially when a leader is removed.”

“We bring our training and our experience to your organization. We will not make decisions for your organization, nor tell the Board what they should or should not do. What we bring is a process that allows you to express your feelings and ensure that at the very least you will be heard. We also hope we will capture your ideas and your hopes for going forward as a Sangha. We have asked your board to not make any formal decisions during our activities over the next two days. Sometime after we leave, your board will decide what actions to take. That is how your by-laws read and we always work within the structure of the organization. In their deliberation, I trust the ZSS board will include those ideas, hopes, dreams that arise over this weekend.”

[See entries of: 07/20/11 – 08/05/11 – 09/05/11 – 09/19/11 – 09/16/11 ]

ADDED:
09/30/11

09/30/11

"Buddha Realm in Everyday Western Life"

Chapter 14

Reprinted from "Zen Women: Beyond Tea Ladies, Iron Maidens, and Macho Masters"
© Grace Schireson, 2009.

Published by Wisdom Publications
ISBN 13- 978-0-86171-475-9

Available through Amazon Here.

With permission from
Wisdom Publications
199 Elm Street, Somerville, MA 02144 USA.
www.wisdompubs.org

“We need institutions that offer us realistic training-guidelines that deepen our acceptance of how we actually live right here in this culture rather than encouraging us to look for enlightenment somewhere else. The training we receive should help us bring peace and sustenance to our communities. We need to train in ways that take Zen out of its Asian institutional containers and pour it into our own teacup: into our own working life which values and is valued by our communities. We need to develop Western Zen institutions that do not imitate ancient Asian monastic images but instead support the integration of practice into our own vernacular.”

“In Asia, monasteries have historically enjoyed a broad basis for financial support - temples have been supported by large congregations, governments and corporations. Early Western Zen aimed at building training monasteries, which were supported largely by private donors and the work of their members. Many Zen institutions now find themselves facing financial crisis with inadequate community, institutional, or cultural support for their mission. One reason for this state of crisis is the perception of Zen Buddhists as marginal or insignificant to Western culture - or even worse, as strange or harmful. These perceptions, obviously, do not encourage donations. Western Zen needs to widen its basis for support. It will not survive through just building training monasteries that serve practitioners. Large training monasteries need to redirect more of their efforts to establishing their value to the community in order to transplant Zen to the West.”

“The tendency to avoid personal development through seclusion in monastic life can result in the economic dependency of Zen practitioners. The penchant to avoid work in the world, to rely entirely on an institution that is in its infancy, is destructive of institutions and unwholesome for practitioners. If Zen centers unwittingly allow their students to devote their entire adult lives to serving only the monastic community, they will need to be prepared to support these students through their retirement years. And this is beginning to look like an unrealistic if not impossible financial task.”

“Zen students who do not develop their personal gifts, and who do not thereby mature through work in the world, are also missing an important task of adult development and adjustment. Western psychologists have emphasized the adult task of individuation, becoming more fully oneself, as crucial to finding meaning. Honing one's work abilities and friendships. one continues to develop psychologically and to feel and to be productive in society at large. Monastic seclusion and relationships confined to this specialized setting may not fully facilitate adult development. Avoiding worldly work can be seen as another type of spiritual bypass.”

“If Zen centers provide long-term residence as compensation they risk encouraging students to become financially dependent, they risk staffing their residential centers with people who are there for some of the wrong reasons-people who stay at the centers because they have lost their ability to support themselves financially in the world. Global financial uncertainty and technological change may make it even more difficult for long-term Zen students to reenter the marketplace. They may become dependent and resentful of the very institution within which they feel trapped.”

“Many students who have faithfully faced the rigors of little sleep, a low-protein community diet, and an absence of rigorous daily exercise find themselves physically and emotionally depleted and sometimes with chronic degenerative diseases related to their Zen lifestyles. Zen centers that have benefited from the long-term commitment of residential students may now find themselves unable to sustain their centers while supporting and housing large numbers of aging, students. Some older residents are being asked to leave: those that need medical attention may find their needs unmet.”

If Western Zen students examine current Asian models, they will see that monastic training requiring little sleep, early morning arising, and long periods of seated meditation is usually sustained only for a few years. In Japan monastic training is for the young monk only; it is not practiced into old age. Zen monks train for a few years in a strict monastic environment, and then return home to live in a city or village temple with a family-serving community Western Zen centers encourage practitioners to simply follow monastic training guidelines even as one ages – a practice that may create health problems and shorten the life span. Just as we should not idealize Zen masters, we should not idealize monastic training as a perfect lifestyle for all ages. Medical research suggests that getting enough sleep and a diet appropriate to one's personal needs is important for sustaining health. We should not cultivate attachment to health and fitness, nor should we waste this body that is itself a precious Dharma resource.”

ADDED:
09/28/11

09/28/11

An Email from the Zen Studies Society.

"Nordstrom Roshi, who began Zen practice at New York Zendo in 1967, will conduct this all-day sitting."

"He received shiho from Bernie Glassman, in the White Plum lineage of Taizen Maezumi Roshi and inka from Junpu Kuroda Roshi. He was also a student of Soen Roshi and Eido Roshi, and is the former husband of Shinge Roko Sherry Chayat Roshi."

"Nordstrom Roshi has taught Buddhism and comparative philosophy at many colleges and universities, including Columbia University, NYU, Marymount, Marymount Manhattan, Syracuse University, and Bernard Baruch. He has been a non-resident teacher in Florida since 1997, and is the Abbot of two Zen centers there, Kuge-in Brevard Zen Center and Hokori-ji Lakeland Zen Center. Nordstrom Roshi was the editor of 'Namu Dai Bosa: A Zen Transmission to America,' is the author of many articles, and is also a poet."

ADDED:
09/25/11

09/00/75

Dharma Seasons
ZSS News Letter

Fall 1975.

“PUBLICATION ANNOUNCEMENT

Namu Dai Bosa

A TRANSMISSION OF ZEN TO AMERICA

by Nyogen Senzaki, Nakagawa Soen, and Shimano Eido

Edited and with an Introduction by Louis Nordstrorn

Preface by Ruth Lilienthal

Namu Dai Bosa will appear in a limited edition on July 4, 1976, to mark the formal opening and dedication of International Dai Bosatsu Zendo Kongo Ji. Trade and paperback editions will follow shortly thereafter. The book is divided into three parts.  The first contains talks and poems by Nyogen Senzaki; the second is composed of teishos by Nakagawa Soen Roshi, transcribed during recent sesshins held at Dai Bosatsu Zendo.  The third, written by Shimano Eido Roshi and called 'The Way to Dai Bosatsu,' is an account of his own Zen training in Japan, his experiences in the United States with the development of Zen practice there, and the establishment of Dai Bosatsu Zendo.  Namu Dai Bosa will be published by Theatre Arts, under the direction of Jochi George Zournas. (The book will be part of Theatre Arts Bhaisajaguru Series, which includes Peonies Kana.)”

“It is still hard to believe that we are actually living and practicing in the new monastery. Walking across the courtyard platform from dining room to Dharma Hall and feeling rather than seeing the upturned roof, the bell shaped windows, the long cool space of the Zendo, one is not quite sure what country, what century, what lifetime one is in.”

“ The Roshi said, 'This floor has finally been laid. Now we must sit with all our might-we must be the nails and screws.' Eido Roshi's teishos at that sesshin and throughout the summer have been on the Hekigan Roku. On July 4, 1975, when he 'took the high seat' for the first time in the new Zendo, he began: ‘At last a baby is born. . .’ but he could not continue.”

“The arrival of our own huge gong, contributed by Mr. Kiichiro Kitaura, President of Nornura Securities in Japan, is expected soon. There had been great concern over the lack of funds for a bell tower from which to hang this gong. This summer, however, Eido Roshi received a telephone call from Mr. Kitaura during which he generously offered to provide the money for the tower as well. The site of the bell tower has been chosen and surveyed, and construction will begin soon.”

“Upon approving our requests to enter the monastery, Eido Roshi told us which rooms would be ours, and we then went to our new quarters and sat in Zazen until niwazume for everyone had ended. That afternoon, after moving our belongings, we engaged in sumo (wrestling) matches, followed by a trip to Rudi's Big Indian, where we had a celebration feast.”

“The entire monastery, including the Zendo, kitchen, offices, dining room, and laundry, was in full operation on August 8. At 8 P.M. on the eighth day of the eighth month (the number 8 is called suehiro and means 'ever-expanding future') a formal dedication ceremony took place in the new Zendo. The next day, nearly 100 Sangha members and Dharma friends gathered at noon in the monastery courtyard for a dedication ceremony. As he did three years earlier, when the ground was first broken at the site, Eido Roshi made an invocation to the dieties of Dai Bosatsu Mountain, expressing the Sangha's gratitude. Following the ceremony, we celebrated with a grand feast prepared by Aiho and several students.”

“Soen Roshi gave teishos daily on the Rinzai Roku.  Eido Roshi gave dokusan. On the evening of August 30, Eido Roshi spoke of how privileged we were to have Soen Roshi with us and to be participating in this first seven-day sesshin in the new monastery. Although he and Soen Roshi have Rinzai Zen backgrounds, he said, here in this new Zendo on this new continent we will establish neither Rinzai nor Soto Zen, but Dai Bosatsu Zen.”

“As the physical construction of the monastery nears completion, an American lay monastic system is developing as well. While in essential areas, the centuries-old traditions of Japanese Rinzai Zen will be maintained, certain aspects of living and practicing at Dai Bosatsu Zendo will become clear only as the monastic community develops.”

ADDED:
09/24/11

05/20/92

A Letter from Kobutsu Malone to Eido Shimano Concerning Shimano's Theft of a Kan 環 (Ring) Intended as a Gift to Junpo Dennis Kelly.

“I am deeply troubled over our meeting this past weekend, specifically the interaction we had concerning the Dharma Ring I was preparing for my brother Junpo's Inka ceremony. I intended to ask you to do a calligraphy on the ring or tell me in confidence his Inka name so that I could record it on the ring as a gift for presentation to Junpo on his ceremony day. I was dumbfounded and quite speechless when you took the ring, stating that it was 'too good for Junpo'. Not wishing to create disharmony between us I let the matter go and continued on with our other business, the ring being just a wooden ring after all.”

“After further reflection, it is apparent that this matter cannot be ‘let go of’ so easily. It has become a Koan for me that gnaws at my guts.”

“The theft of a manifestation of Dharma by one who purports to have realized the quintessential selfless nature of existence presents quite a dilemma.”

“Aside from student/teacher relationship, or friend/friend relationship, rather, man to man.... Who is it that intervenes to steal the gift of one man intended for another man?  This is my Koan for you.”

“I love you enough to stand up to ‘call’ your shit as I trust you would do for me. Please keep the ring, bury it at Soen's grave, solve both our koans. It is just a wooden ring after all. Isn't it?”

ADDED:
09/23/11

09/23/11
&
04/00/82

新しい翻訳
　09/23/11
（翻訳完了の期日）

New Translation
09/23/11
(date of translation completion)

未公開の記事ー”誘惑の禅”ロビン　ウェステン記者、１９８２年。　この記事はロバート　エイトケンの期日不明の“嶋野物語”を承けて書かれた。　

Unpublished Article - "The Zen of Seduction" by Robin Westen, Dated August 1982. This is the Article Referred to by Robert Aitken in his Undated Piece "The Shimano Story."

犠牲者達の名前と身元はこの文書から削減されています。

ロビン　ウェステンによる嶋野栄道エキスポゼイの全文。　エキスポゼイは嶋野栄道／禅スタデイ　ソサイエテイの出版社に対する訴訟を恐れて１９８２年には出版されなかった。

”私は遠慮がちに、その手にすがりましたが、足の感覚が戻る前に彼はいきなり私を床から引き上げ、抱き竦めて、私の乳房を掴み、舌を私の口内に挿入して来ました。　更に私のスカートを捲り上げ、股間に手を差し伸べて来ました。”

”今私は栄道老師と茶を飲む機会を得た。　私は私の精神的進展について語る為に準備してその場に臨みましたが驚いたことに彼は、'女性は接心直後が一番魅力的で、セックスに相応しい時期だ。　もし私の自由になり、皆も解脱の真髄を理解するならば、接心最後の夜皆でセックスをし合うのだが。' と言いました。”

”内部調査で更に６人の女弟子が接心の期間中に彼に言い寄られた事を認めました。　栄道は独参室を誘惑のための本部として利用していた事が明らかになりました。”

”　’気がつくと彼は、僧衣を脱いで、素っ裸でベッドに横たわっていました。　ああ、当時の私はこれを見て、多分解脱に関する試験に違いない、と思ったのです。　今思えば馬鹿げた話ですが、禅の修行に夢中で、その人物を心底敬っていると、いかなる事態が生じても最善を尽くしたくなるものです。　そして彼が私にフェラチオを命じた時も、私はこれを演ずる事が最善なのだと信じたのです。　彼はこれが私に取っての霊性経験であると言いましたが...　どうしてもそうは思えなかった。　実を言えば、良いセックスでさえもなかった。’　”

[ See entry of: 07/26/10 ]　

ADDED:
09/20/11

09/05/11

A Letter from Lawrence Shainberg to Sherry Chayat.

 “I know that, since I’ve not been a member of ZSS, I may not be completely qualified to offer my observations on the crisis faced by the organization now, but as a member of the Ethics Committee, I was invited to Olive Branch meetings, so I had the chance to see first-hand the anger, sadness and confusion which Eido Roshi’s behavior has produced.  I am also a long-time Zen student, training primarily with Kyudo Roshi, the third of Soen Roshi’s successors and, until his death three years ago, Abbot at Ryutakuji, where I and others of his New York students often did sesshin and residencies.  It seems to me that Kyudo’s connection with Soen makes Dai Bosatsu part of my own lineage, so I can’t look at the crisis with complete detachment.  Finally, my work as a writer has often centered on Zen, producing, among other things,  a cover article for THE NEW YORK TIMES MAGAZINE on Dai Bosatsu at the time of its opening and, more recently, the memoir, AMBIVALENT ZEN.  For what they’re worth then, here are my thoughts in the aftermath of the Olive Branch attempt at mediation.”

“On the other hand, we must not forget that the world we live in is every day, thanks to media, pop-psychology and the righteous fury of political correctness, more addicted to such dualism and the simplistic moralism it produces.    It is obvious to us all, I think, that our practice requires us to find a Middle Way which avoids such moralism without denying that Eido’s behavior has had concrete effect in the relative world.  One doesn’t have to forgive his malfeasance to acknowledge that Shoboji, DBZ and the Zen Studies Society in general owe their existence to his realization, and one doesn’t deny that realization by holding him accountable for the repercussions of his behavior.  If he’s failed us as a human being, he’s not the first master whose realization did not carry over into the Relative Realm, and if we continue to revere him, we are not the first students to benefit from an imperfect teacher.  In effect, we are required to judge him and not-judge him simultaneously, practice with our response to him as we practice with our koans on and off our cushions. “

“Traumatic though it would be, ZSS could challenge Eido Roshi and his supporters to raise the money to buy Shoboji.  If he could do so, the tangible benefits of this transaction would be huge.  Those who remain devoted to him would have a chance  to continue their studies, and those who can’t forgive him would not have to cross paths with him or them.  Hopefully, the anger and conflict between these two groups would be defused.  If Eido crosses lines he’s crossed in the past, he alone would pay the price for doing so, and anyone who studies with him, knowing of his past, would have to take responsibility for any interaction that occurs.  Finally, the ZSS would not only acknowledge its debt to Eido and restore this controversy to the Zen perspective from which it needs to be seen but see itself financially stabilized and,  downsized from the unmanageable amount of property it owns, secure in its capacity to support DBZ.”

“Since sexual issues like those he’s created are close to epidemic among those with power in our culture (see Bill Clinton, Eliot Spitzer, numerous Catholic priests, and spiritual teachers like Maezumi Roshi, Chogyam Trungpa, Baker Roshi, Gempo Merzel, and many others), the insights produced by these teachings might be profound and valuable beyond any we can imagine.  I can’t speak for anyone else of course but I know that, while I’ve not been Eido Roshi’s student, I’d make every effort to study with him at this juncture of his life.”

“I know there are those who will be enraged at this proposal but to me it seems inarguable.”

ADDED:
09/19/11

09/19/11

This is to summarize the structure of a facilitated discussion meeting for the Zen Studies Society, held at Dai Bosatsu Zendo Kongo-Ji on August 27 and 28, 2011.

[While the particulars of the timeline are illegible in the photo, the number of (also illegible) Post-its suggests that personal reactions were more heart-felt than the report itself.]