The career of Eido Shimano (嶋野 栄道) has been tainted by scandal from shortly after the time of his arrival in the United States in 1960, when he lived as a guest in Anne and Robert Aitken’s home in Hawai'i. Information about Shimano’s career as a monk and (later) as an Abbot of the Zen Studies Society has been limited, and much of the general public’s impression of him has come from auto-hagiographical publications by Shimano (Namu Dai Bosa, 1976; With One Stroke a Mandala - Video, 2002).
This archive contains material dating from 1964 to the present – material that offers a contrast to the earlier and more widely available self-aggrandizements and self-congratulations produced by Shimano. Not only does the archive depict a sexually abusive man, it also depicts a man of little or no conscience – a man far from worthy of the rank and approbation he has found in the world of Zen Buddhism. The Shimano Archive offers authenticated documentation from which readers may deduce what they like from within a well-informed panorama of information.
The first group of documents in the Eido Rōku™ files became available on August 21, 2008 and they were distributed to a number of scholars, investigators, Zen clerics and students worldwide. These documents were a part of the Aitken Archives in the University of Hawai'i and have been authenticated by University archivist Lynn Ann Davis. With the permission of Aitken Rōdaishi, Kobutsu Malone published these Aiken-Shimano archives on the Internet in March 2010. Subsequently, many more documents have been added to the collection.
Malone’s additions now exceed the volume of the original Aitken-Shimano archive. Here you will find why so many American Zen teachers have called for the dismissal of Shimano from The Zen Studies Society. There are letters from women that relate sordid accounts of their relationships with Shimano. There are documents that touch upon the fractured relationships Shimano has with his Dharma heirs. Here you will find why Dorris Carlson, the greatest benefactor to The Zen Studies Society, condemned Shimano as unfit to be the spiritual leader of Zen Studies Society.
This archive, in making information about Shimano and The Zen Studies Society available to the public, is advocating for ethical and honest behavior among the Buddhist clergy in America. We hope the unwary seeker of Dharma will be cautioned against the unthinking and unwise adulation of any spiritual teacher.
The Eido Rōku™ is a record. TheRinzai Roku, “a record of the sayings and doings of Master Rinzai”, is the most well known in this Zen genre. Our time and place has made Eido Rōku™ possible, this open source electronic record makes an earnest effort to compile accurate information on Eido Shimano. Please continue, and encourage others, to submit documents we can archive. As more documents come in, we can become more assured that what Eido Shimano did to his students will not be repeated in other Buddhist organizations.
We are seeking volunteer assistance in translating this archive accurately into Japanese, German and French. It is vital that the information contained in the archived documents be made available to Japanese, German and French speaking people since it is an integral aspect of the history of Zen Buddhism as it moves West. These documents make clear the ethical and behavioral demands on clergy in American culture and how they might differ from Japanese culture. An examination of the archive reveals that Eido Shimano (嶋野 栄道) was made aware of what is not acceptable for a clergyman in terms of sexual and ethical conduct very soon after his arrival in America. Irrespective of his individual transgressions, Eido Shimano (嶋野 栄道) has, for half a century, stubbornly refused to honor American ethical mandates and has repeatedly caused great damage to the American Rinzai Zen Sangha.
If anyone is willing and able to offer their services to accurately translate parts of this archive into Japanese, German, or French, please contact the archivist at: kobutsu.malone@gmail.com
Gassho
On March 16-19, 1993, a meeting was held in Dharamsala, India, between His Holiness The Fourteenth Dalai Lama and a group of twenty-two Western Dharma teachers from the major Buddhist traditions in Europe and America. Also present were the Tibetan lamas Drikung Chetsang Rinpoche, Pachen Otrul Rinpoche, and Amchok Rinpoche. The aim of the meeting was to discuss openly a wide range of issues concerning the transmission of Budhadharma to Western lands.
The following statement ensued from the meeting:
“Each student must be encouraged to take responsible measures to confront teachers with unethical aspects of their conduct. If the teacher shows no sign of reform, students should not hesitate to publicize any unethical behavior of which there is irrefutable evidence. This should be done irrespective of other beneficial aspects of his or her work and of one's spiritual commitment to that teacher. It should also be made clear in any publicity that such conduct is not in conformity with Buddhist teachings. No matter what level of spiritual attainment a teacher has, or claims to have, reached, no person can stand above the norms of ethical conduct.”
—Signed:
Fred von Allmen, Brendan Lee Kennedy, Ven. Ajahn Amaro, Bodhin Kjolhede Sensei, Jack Kornfield, Martine Batchelor, Dharmachari Kulananda, Stephen Batchelor, Jakusho Bill Kwong Roshi, Alex Berzin, Lama Namgyal (Daniel Boschero), Ven. Thubten Chodron (Cherry Greene), Ven. Tenzin Palmo, Lama Drupgyu Crony Chapman), Ven. Thubten Pende (James Dougherty), Lopon Claude aEsnee, Lama Surya Das (Jeffrey Miller), Edie Irwin, Robert Thurman, Junpo Sensei (Denis Kelly), Sylvia Wetzel.
An article about the above meeting and a transcript of the ensuing statement is in this database: Here
In June 2003, Robert Baker Aitken, Rōdaishi, the founder of the Diamond Sangha, an international Zen sangha, donated his extensive files to the University of Hawai'i at Mānoa Library Archives. These files are slowly being processed and cataloged by the staff of the University of Hawaii at Mānoa Library.
On July 29, 2008 Aitken, Rōdaishi issued an order unsealing a section of his archives. In a message to Lynn Ann Davis, Head of the Preservation Department of the library, Aitken, Rōdaishi states:
“You will recall that my archives at Hamilton Library includes a folder marked ‘Eido Shimano—Do not open.’ I am moved by circumstances to request that that this seal be removed, and that the contents be made as available as other material in my archives.”
Many of the following downloadable pdf files were made directly from hardcopy documents supplied by The University of Hawai'i at Manōa - Archive. Some redactions of survivors' names and identifying information have been implemented on this site as a courtesy to protect the privacy of the people involved. Further documents may be posted as they become available.
Names and identifying information of certain individuals redacted on this site for privacy.
Patience: QuickTime Video clips require time to load into cache.
Handwritten Letter from Shimano to Robert and Anne Aitken.
Shimano (嶋野) expresses pleasure that the Aitkens found property; Haku'un Yasutani's (安谷 白雲) new address; Shimano's (嶋野) new passport; and arrival in Hawai'i - January.
REDACTED The names of survivors have been redacted from this document.
"At Dr. Pauling's suggestion, Tai San [Shimano 嶋野] and I volunteered to work once a week as helpers at Queen's Medical Center in order to learn more about mental illness. The psychiatric social worker recognizedTai San's [Shimano 嶋野] name as the one mentioned in the case records of both [redacted] and [redacted], the two Sangha members who had been hospitalized there for mental breakdown. This coincidence was relayed to Dr. Pauling, under the supposition that Tai San [Shimano 嶋野] wanted to prey on other weak women through his hospital contacts. Dr. Pauling investigated the cases and reported to me Tai San's [Shimano 嶋野] role in the breakdown of the two women."
"Both he [Soen (中川 宋淵)] and Yasutani Rōshi (安谷 白雲) could believe that Tai San (嶋野 栄道) had been philandering, but could not accept the idea that he (嶋野 栄道) was pathologically compulsive."
Letter from Robert Aitken to Dr. Linus Pauling, Jr.
"I am writing to you as a lay leader of the Diamond Sangha, a Zen Buddhist group that meets twice a week at our home."
"Lately we have encountered cases of mental illness among our members. We flatter ourselves that we are not the cause of this difficulty, – rather that such a group as ours attracts borderline types. We are troubled by our inability to cope with them very well, recognizing that our method of Zazen ('meditation', – not a good translation), efficacious for more nearly normal people, may not be suitable across the board."
REDACTED The name of a survivor has been redacted from this document.
Robert Aitken seeking counsel concerning what transpired between Dr. Stanard Smith's patient and Shimano (嶋野).
"I am in a position of enough authority to bounce him [Shimano 嶋野] back to Japan on the next flight if I determine that he actually did bed down with one or both of these two girls."
Handwritten Letter from Robert Aitken to Soen Nakagawa.
"Tai San [Shimano 嶋野] has returned after being absent for the day. I am ill with the flu, but wanted to carry out my promise to clear the air with him, so I asked Anne just now to have him come upstairs for a chat. He told her he is too busy this evening, and also that he might not be able to see me tomorrow. He told Anne last night that he wished to go to the mainland without talking to me."
"She says he [Shimano 嶋野] is angry for these reasons:
1. I did not speak to him directly about the accusations.
2. He understood from your letter that Itsuko was brought in as a witness in an investigation.
3. He understood from your letter that I presented the case as fact."
Redacted Letter from Dr. Stanard Smith, the Psychiatrist of One of the Two Women Survivors of Shimano in Hawai'i, to Robert Aitken.
REDACTED The name of a survivor has been redacted from this document.
Letter from Dr. Stanard Smith to Robert Aitken describing his impression of what transpired between his patient and Shimano (嶋野).
"There is no reasonable doubt that this person [Shimano 嶋野] while discussing the highest of intellectual and religious matters seduced and had sexual intercourse with Miss. [redacted]."
"This business suggests that your resident monk [Shimano 嶋野] is totally incapable of the philosophy and religion he superficially espouses."
Geschwärztes Schreiben von Dr. Stanard Smith, Psychiater von einer der zwei weiblichen Opfern Shimanos in Hawaii, an Robert Aitken.
GESCHWÄRZT
Der Name eines Opfers ist in diesem Dokument geschwärzt worden.
Brief von Dr. Stanard Smith an Robert Aitken, in dem Dr. Smith seinen Eindruck darüber beschreibt, was zwischen seiner Patientin und Shimano geschah.
“GIBT ES MEINES ERACHTENS KEINEN VERNÜNFTIGEN ZWEIFEL DARAN, DASS DIESE PERSON, WÄHREND DISKUSSIONEN DER HÖCHSTEN INTELLEKTUELLEN UND SPIRITUELLEN THEMEN, FRÄULEIN [GESCHWÄRZT] VERFÜHRT UND MIT IHR GESCHLECHTSVERKEHR GEHABT HAT.”
“DIESE SACHE LÄSST DARAUF SCHLIESSEN, DASS IHR MÖNCH FÜR DIE PHILOSOPHIE UND RELIGION, DIE ER OBERFLÄCHLICH ANGENOMMEN HAT, VÖLLIG UNFÄHIG IST. ICH HOFFE, DASS DIESER BRIEF IHNEN DABEI HELFEN WIRD, SEIN PERVERSER EINFLUSS AUS IHRER GEMEINSCHAFT ZU ENTFERNEN.”
Handwritten (Draft?) Letter from Robert Aitken to Soen Nakagawa.
"I am filled with grief that I have failed to reach Tai San [Shimano 嶋野]. He returned at 8:00 PM, and Anne went down and asked him to come up to see me. He refused saying that he could not forgive me (for not speaking to him before I left), that he was angry and did not trust himself to control himself. He blamed himself for this. He asked Anne to fetch a Kakemono from upstairs for his packing, so I got out of bed and took it down to him where he was sitting in our kitchen. When he saw me he walked out the door, I called him gently and then opened the door and called again. He went around the side of the house avoiding me. I just took the Kakemono over to his desk and left it there."
"Afterwards, Anne said that perhaps Tai San [Shimano 嶋野] himself is aware of the violence about which Dr. Furukawa had warned us when we were considering whether or not I should talk to hm before going to Japan. Therefore, she thinks, we should not push him too much."
“Afterwards, Anne said that when he [Shimano (嶋野)] was discussing things quietly with her, he had used the same words, on two separate occasions, ‘I cannot see him [Aitken] because I do not trust myself, I am afraid that I cannot control myself.’ She thinks that perhaps Tai San (嶋野) himself is aware of the violent feelings about which Dr. Furukawa had warned us when we were trying to decide whether I should talk to him before going to Japan.”
Aitken expresses regret that Shimano (嶋野) has moved from their cottage, expresses willingness to meet with him and will agree to "any sort of arrangements for our meeting which you may suggest."
REDACTED The name of a survivor has been redacted from this document.
"NAKAGAWA ROSHI (中川 宋淵) RYUTAKUJI ( 龍沢寺) MISHIMA SHI SHIZUOKA JAPAN
DOCTOR OF [REDACTED] CONFIRMS STORY STRONGLY AND CLEARLY IN LETTER FROM
TEXAS WE WORRY ABOUT YASUKO LETTER FOLLOWS
AITKEN"
(Yasuko is the future Mrs. Shimano - see entry of 08/05/65)
REDACTED The name of a survivor has been redacted from this document.
Outlines the salient points of Dr. Smith's letter of 08/08/64. (List of terms - clarification of "big words" for Soen Nakagawa (中川 宋淵) letter of 08/12/64)
“A letter from Dr. Smith came today confirming his part of the story firmly and specifically. I am sending it on to the teacher [Soen Nakagawa (中川 宋淵)] in Japan by registered mail today, with instructions to destroy it, explaining the legal implications.”
“Your letter was very helpful. I brought it back with me, and have it in my most personal file. I will not use it again except very discretely in the cage of extreme emergency. Anne reports that you expressed some concern about it. If you wish, I will return it to you for you to keep in your files.”
REDACTED The name of a survivor has been redacted from this document.
“The air has been cleared, but not in the way you or I would wish as I indicated in my cable sent this noon, I finally received a letter from Dr. Stanard Smith, [redacted]’s doctor, who departed from Queen's Hospital after [redacted] moved to the State Hospital.”
“He is taking an enormous risk as a doctor in writing such a letter, so we must be careful to protect him. Please destroy the letter after you have read it, or else please keep It in your most secret files. Tai San must never get hold of it.”
“I enclose a copy of my note to Tai San, sent yesterday. I think, In view of Dr. Smith's letter, I will not make further attempt for a meeting. If he still strongly insists on his innocence, I don’t think I should be the one to confront him with his guilt.”
“The matter now lies in your hands, Roshi. Tai San’s marriage, his proposed trip with Tai San to hold sesshin on the East Coast, etc., all must be decided. My responsibility to the Dharma is higher than my responsibility to the United States Government, so I will not act until I hear from you.”
Copy of letter from Dr. Smith of 08/08/64 included.
Letter from Robert Aitken to Dr. Linus Pauling, Jr.
"I returned from Japan Monday and T [Shimano (嶋野)] moved out Tuesday voluntarily.
I took to my bed on arrival with a lousey cold, and T (嶋野) declined to come upstairs to talk things over.
Today a letter finally came from Dr. Smith, confirming the story strongly and specifically. I am sending it on to Nakagawa Sōen Rōshi (中川 宋淵), with my notes explaining the big words, by registered air mail today.
I am profoundly grateful to you, to Mrs. Sakamoto, to Dr. Furukawa, and to Dr. Smith for the way this entire matter has been handled."
REDACTED The name of a survivor has been redacted from this document.
“The key word in Dr. Smith’s letter was “animality,” -- or animal nature. When we first met [redacted] she was very human, sweet, artistic, inquiring and intelligent. With the sickness came the animal nature. Her eyes were like those of a fox and her expression that of a fearful wild animal. Very little humanity was left.”
“Tai San has not gone to see Mrs. Sakamoto or Dr. Furukawa. The latter is the only primary source besides the two women in Honolulu, and he must see him if he is to clear himself. He told Anne he would go. I think he is tired of fighting, and this is a good sign. I'm sure it is very harmful to continue denying the truth. Yes, truth. -- Dr. Smith's letter has convinced me at last.”
“Anne and I have, confessed something to each other we have not recognized by ourselves before, -- that we are a little afraid of Tai San. Watch his eyes.”
“Apparently Tai San and [redacted] have had a talk, contrary to my request and Pauling’s request. Never mind, he will soon be gone. My deep regret is that I have not resolved the separation in our relationship.”
“Anne is feeling guilty about calling me home before the matter was settled, and also about being so easily convinced by Tai San [Shimano 嶋野] that he was innocent, when it now seems clear by Dr. Smith's letter that he was guilty after all.”
“Although everything is calm at Koko An (此処庵), I do not sleep, and I feel rotten. How can Tai San [Shimano 嶋野] develop as a human being if he says one thing and is another thing? As his long-time associate and as his American sponsor, I am deeply concerned about this. Unless he begins again, surely his teaching will be twisted, as Dr. Smith says.”
“My own feeling is that if he [Shimano 嶋野] could admit fully his mistakes then there might be no need to return to Japan, but I feel very uneasy that he be taking a great psychological burden with him if he just moves to Yellow Springs or to Los Angeles and gets married without saying anything.”
Letter from Robert Aitken to Itsuko and Mitsuaki Suzuki.
"Tai San [Shimano 嶋野] has moved out, bag and baggage, without meeting with me. I requested a meeting before he left through Anne, and through two letters. Now recently a mutual friend came to see me, and I asked him to help, but I have little hope. I would be sorry to separate in this way, but there is nothing I can do. He is staying at Myohoji Mission with his friend the Nichiren priest, Eijo Ikenaga. Everybody thinks he and I have had a fight, and none of the regular members came to Wednesday evening's meeting. He plans to go to the Mainland August 27."
"I had written to the doctor of the girl now at Kaneohe, who moved, to the Mainland after she was transferred from Queen's Hospital. I had little hope of hearing from him, but two days ago he finally answered, and his letter leaves little doubt of the guilt. It is strong, clear and explicit, just what we needed, one way or another. I sent it on to Rōshi (中川 宋淵), -- matters are up to him now. We have offered to pay T’s [Shimano 嶋野] way lack to Japan, if that is the decision."
REDACTED The name of a survivor has been redacted from this document.
“This is the last of my letters about the important matter which has concerned us for the past month. I will wait for your letter giving final opinion and suggestion for the future.”
“Today Ikenaga San came, the priest of Myohoji who took care of Tai San (嶋野) after he moved from Koko An (此処庵). He had some bitter words from Tai San, that Aitken had been unmanly in not discussing the accusation before going to Japan, etc. He knew the whole story from Tai San’s (嶋野) point of view, and he said Tai San (嶋野) had told this story to ‘two or three’ old timers of Koko An (此処庵).”
“I told him a little of how things had developed after the accusation had been made by the doctors, and expressed my regret that I hat not had an opportunity to explain to Tai San (嶋野) why I had gone to Japan while telling him I was going the other direction; how I had tried to keep my presence in Japan a secret and failed, etc.”
“I don’t want to write any more about it. I will wait for your letter. I can't write anything but a polite letter t o Yasutani Roshi (安谷 白雲) which won’t say anything, because he will need a translator. So you see, I don't know what either of you two Roshi (老師) are thinking.”
“The whole thing hinges on the matter of mental health. If the girls had come to their priest in search of sex, and had found sex, then surely there would have been no mental breakdown afterward. But, the way Dr. Smith expresses it, they came in search of Zen and found sex, and therefore broke down.”
"When the doctor first told Bob about the situation, I felt very firmly that if Tai San [Shimano 嶋野] were really guilty, he should leave. But I also felt that we must make a great effort to be very fair to him, and we must try to believe whatever he said."
"During the time that Bob was away, Tai San [Shimano 嶋野] was using all of his personality power, which is truly strong, to convince me that the stories were not true. And so I was convinced. However, as time went on everything changed, and when Tai San [Shimano 嶋野] left Koko An (此処庵), his words and actions to me, and his strange fear of even seeing Bob, made me feel very differently."
"When Dr. Smith's letter came, I realized that the stories must be true. I also realized that the intensity of my emotions had made it impossible for me to see anything clearly. I had been blinded by my own agonizing fears and hopes, painful self-doubts and confusions of loyalty. Formerly, I had known intellectually how emotions distort clear seeing. Now I have experienced it intimately and painfully. Now I know it."
REDACTED The name of a survivor has been redacted from this document.
"Mr. Aitken and I have been close friends of [redacted] for some ten months, and have many interests in common. After her breakdown, we assured her that we would be glad to have her stay with us when she was released. She is now hoping to be released in time to re-enter the university this month. We have not encouraged this hope, pointing out that the decision will have to be reached by the doctors, after much study."
REDACTED The names of survivors have been redacted from this document.
"All the trouble Tai San [Shimano 嶋野] caused Anne, all the disruption he caused with our old-timers his departure without notice and the rest of it could have been avoided if we somehow could have persuaded him to return to Japan and have you consult with him about the accusation."
"Dr. Smith's letter, [redacted's] attitude now that she knows we have the full story, our recollection of many incidents which meant nothing at the time but now form a pattern, -- all these leave no question in our minds about Tai San's (嶋野) full responsibility in the two cases."
Letter from Robert Aitken to Itsuko and Mitsuaki Suzuki.
“Enclosed is a letter I am sending in this mail to Soen Roshi (中川 宋淵). He will be able to read it without misunderstanding I think, but I will never know his reaction if I just wait for to write to me, as he just doesn’t write letters. Therefore, I want to impose on you, Itsuko San, and ask if you would please take a day from your busy schedule in preparation for your second marriage ceremony and see him to get his reaction. I know this is asking a great deal, and I have thought a lot about whether or not to ask you. Please forgive me for imposing in this way.”
“I would like to know (1) His general opinion about the Tai San (嶋野) business to this point in time, (2) His suggestions about the future of Koko An (此処庵) (I know he will say, "Please continue.” I am wondering if he is thinking anything more specific.) (3) Does he know whether or not Tai San’s (嶋野) departure will affect Yasutani Roshi’s plans. (4) – Is there a possibility for a replacement for Tai San (嶋野)? I had suggested Gen San, formerly of Ryutakuji who is now head of the Kojirn at Engakuji (円覚寺) (where he is known as Gyo San), but his advice to Lois about going to Kannonji (観音寺) leads me to think that he may be too professional-minded. We want someone who will understand laymen.”
“I am glad to know just what Tai San [Shimano 嶋野] is saying. We are all relieved that he is returning to Japan.”
“There has always been tension between us. Anne and I are anarchistic in our social attitudes, and Tai San [Shimano 嶋野] finds close relationships possible only on a dominance-submission basis. I think he would find it hard to live with any self-reliant Americans.”
“This was not, however, the cause of his departure. We all recognized our differences, and were working together pretty wall in spite of them. The events that led to his going were completely unknown to Anne and me until they were called to our attention by professional people quite outside Koko An (此処庵). They were such that I made a special trip to consult with Soen Roshi (中川 宋淵).”
“We are continuing our meetings, and picking up new members to replace those who quit when Tai San [Shimano 嶋野] left. I have no idea what he told them, as they haven't been around since. I don’t much care, actually; when the Dharma becomes a matter of personality, it loses its identity.”
