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 the now disgraced 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 Roku™ 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 Roku™ 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 Roku™ 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: [email protected]
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.
The Shimano Archive
嶋野 栄道 老師 アーカイブ
Eido Roku™ - 栄道錄
The sayings and doings of Eido Shimano – 島野栄道の言葉と行動
“The shock of Senzaki' s death, together with the strain of years of overly intense practice, had made me weak; there was something wrong with my heart. That November, I entered a hospital, where I spent a difficult half year.”
“When I was discharged, I went back to Ryutaku Ji. Soen Roshi and I discussed the proposal to go to Hawaii. I had lost my enthusiasm for going to America. There no longer seemed to be any point in doing so. Also, I was too young to be the leader of a Zen group. But Soen Roshi suggested that there were at least two reasons to go: First, some recuperation was needed, and the Hawaiian climate would be very beneficial; second, I could continue my academic education at the University of Hawaii.”
Eido Shimano
[ 心 – "Shin" –This word would often be translated as "heart". However, because it was believed in Chinese culture for thousands of years that your consciousness and thoughts came from the big red organ in the middle of your chest, it also means "mind" or "spirit" and sometimes even "soul". ]
“La impresion porIa muerte de Senzaki, junto con el esfuerzo de afios de intensa practica, me habfa debilitado algo no andaba bien con mi corazon. En noviembre fui hospitalizado y pase 6 incomodos meses en el sanatoria.”
“Tras ser dado de alta, retorne a Ryutaku Ji, donde Soen Roshi y yo discutimos Ia propuesta de ira Hawai. Habia yo perdido el entusiasmo por ira Norteamerica; ya no parecia tener importancia. Ademas, era muy joven para dirigir un grupo Zen. Pero Soen Roshi sugirio que habia, al menos, dos motivos para ir: uno, era necesario recuperarme y el clima de Hawai me ayudaria; dos, podria continuar con mi educacion en Ia Universidad de Hawai.”
Eido Shimano
[ 心 – "Shin" - A menudo, esta palabra se traduce como "corazón". Sin embargo, y debido a que en la cultura china se ha creído desde hace miles de años que la conciencia y los pensamientos surgen del gran órgano rojo localizado en el centro del pecho, también significa "mente" o "espíritu. En algunos contextos, "alma. ]
3
08/28/60
VIDEO
Shimano Arrives In Hawaii Allegedly With Two Suitcases And Five Dollars.
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.
In The Forward to An Introduction to Zen Buddhism
By Daisetz Teitaro Suzuki, D. Litt.
Grove Press 1964
“Great as is the value of Zen Buddhism for the understanding of the religious transformation process, its use among Western people is very improbable. The spiritual conceptions necessary to Zen are missing in the West. Who amongst us would produce such implicit trust in a superior master and his incomprehensible ways? This respect for the greater human personality exists only in the East. Who could boast of believing in the possibility of a transformation experience paradoxical beyond, measure; to the extent, moreover, of sacrificing many years of his life to the wearisome pursuit of such an object? And finally, who would dare to take upon himself the authority of a heterodoxical transformation experience? Let it be a man of little trustworthiness, one who, maybe from pathological reasons, has too much to say for himself; such a man would have no cause to complain of any lack of following among us. But if the ‘Master’ sets a hard task, which requires more than a lot of parrot talk, the European begins to have doubts, for the steep path of self development is to him as mournful and dark as Hell.”
Prefacio a “Una introducción al Budismo Zen”, De Daisetz Teitaro Suzuki, Doctor en Letras
Grove Press, 1964
“Aunque el valor del Budismo Zen en la comprensión de los procesos religiosos transformativos es enorme, es poco probable su uso en la cultura occidental. Los conceptos religiosos necesarios en el Zen no se encuentran en Occidente. Entre nosotros, ¿quién podría producer tal confianza implícita en un maestro superior y sus incomprensibles caminos? Este respeto por la personalidad humana superior solo se da en Oriente. ¿Quién podría vanagloriarse de su creencia en la existencia de una paradójica experiencia transformative más allá de toda medida; es más, hasta el punto de sacrificar muchos años de su vida en la aburrida búsqueda de este objetivo? Y finalmente, ¿a quién asumiría la responsabilidad de una experiencia transformative heterodoxa? Un hombre de poca integridad que, quizá debido a procesos patológicos, tenga que explicarse prolijamente; uno que careciera de motivos para quejarse de la falta de seguidores entre nosotros. Pero si el 'Maestro' pone una tarea difícil, una que requiera más que palabras dichas sin sentido, los europeos comenzarían a abrigar dudas, pues el arduo camino del desarrollo personal les resulta tan oscuro y tan lúgubre como el mismo infierno”
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."
EDITADA
El nombre de una sobreviviente ha sido editado de este documento.
“Por sugerencia del Dr. Pauling, Tai San y yo nos ofrecimos como voluntarios para trabajar una vez por semana en el Centro Medico de Queen con elfin de conocer más sobre las enfermedades mentales. El trabajador social psiquiátrico reconoció el nombre de Tai San como uno mencionado en los dos expedientes de XXXXX y de YYYYY. Am bas son miembros de la Sangha que fueron internadas en esa institución debido a colapsos mentales. Bajo el supuesto de que Tai San querría acechar a otras pacientes debiles hacienda uso de sus contactos en el hospital, esta coincidencia le fue comentada al Dr. Pauling, quien investigó los casos y me reportó el papel desempeñados en ellos por Tai San. A raíz de ello, investigué y me convencí que Tai San habfa desempeñado tal papel en ellos, aparte de que su comportamiento fue despiadado en su explotación de las mujeres.”
“Tanto él como Yasutani Roshi aceptaron que Tai San era un mujeriego, pero rechazaron la idea de la presencia de una patología compulsiva.”
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."
“Le escribo En mi carácter de líder laico de la Diamond Sangha, grupo Budista Zen que se reúne bisemanalmente en nuestra casa.”
“Últimamente hemos encontrado Casos de enfermedad mental entre nuestros miembros. Queremos Pensar que no somos la causa de estos casos, sino que los grupos como el nuestro resultan atractivos para casos limítrofes. Nos Preocupa nuestra inhabilidad para tartar con ellos adecuadamente y no dejamos de reconocer que nuestro método de Zazen (“meditación”, en una pobre traducción), el cual es acceptable para la mayoría de las personas, no es adecuado en todos los casos.”
Shimano Describes an Encounter With D.T. Suzuki When Dr. Suzuki Attended The Fourth East-West Philosophers’ Conference on “The World and the Individual” (June 1964), University of Hawaii, Honolulu, HI.
“I will not live much longer, and I am terribly concerned about the future of Zen in America. You are young, and I have heard that you are willing to stay in the United States for good. You know, the Zen monk in these modern times should not only understand classical Buddhist literature, he should also be knowledgeable about current affairs. Don’t contain yourself within a Zen shell.”
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."
EDITADA
El nombre de una sobreviviente ha sido editado de este documento.
Robert Aitken buscaba consejo referente a lo que sucedía entre la paciente del Dr. Stanard Smith y Shimano (嶋野).
"cuento con la suficiente autoridad para enviarlo de vuelta a Japan en el siguiente vuelo si considero que llevó a la cama a alguna de estas chicas, o a las dos."
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."
"Tras estar ausente todo el día, Tai San ha regresado. Todavía tengo gripe, pero quería cumplir con mi promesa de ventilarlo todo con él, de modo que acabo de pedirle a Anne que lo invitara a subir y así podamos platicar. Le dijo que está muy ocupado esta tarde y que tampoco cree que mañana pueda verme. Anoche le comentó a Anne que le gustaría ir a tierra firme sin haberme hablado."
"Me dice ella que está enojado por estas razones:
1. No hablé con él directamente respecto a las acusaciones}
2. De la carta de usted, concluyó que Itsuko sirvió como testigo en una investigación
3. De la carta de usted, concluyó que yo presenté el caso como verídico."
"A fin de evitar toda violación a la confidencialidad, sólo puedo asegurar que la relación ha resultado decididamente dañina para la salud mental de mi paciente."
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."
Carta editada del Dr. Stanard Smith, psiquiatra de una de las dos mujeres supervivientes de Shimano en Hawái, a Robert Aitken.
EDITADA
El nombre de una sobreviviente ha sido editado de este documento.
Carta del Dr. Stanard Smith a Robert Aitken en la que describe su impresión de lo que sucedió entre su paciente y Shimano (嶋野).
"NO EXISTE DUDA RAZONABLE DE QUE ESTA PERSONA, [Shimano 嶋野] MIENTRAS DISCUTÍA ASUNTOS RELIGIOSOS Y FILOSÓFICOS DEL MÁS ALTO NIVEL, SEDUJO Y MANTUVO RELACIONES SEXUALES CON LA SEÑORITA ▊▊▊▊▊."
"ESTE ASUNTO SUGIERE QUE SU MONJE RESIDENTE [Shimano 嶋野] ES INCAPAZ DE LA FILOSOFÍA Y RELIGIÓN QUE SUPERFICIALMENTE PATROCINA. ESPERO QUE ESTA CARTA LE AYUDE LIBERAR A SU COMUNIDAD DE LA PERVERSA INFLUENCIA QUE EJERCE ÉL."
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."
¿Borrador? de una carta de Robert Aitken a Soen Nagakawa.
“Me entristece el hecho de no haber logrado establecer contacto con Tai San. Regresó a las 8:00 PM; Anne bajó a pedirle que subiera a verme. Se rehusó aduciendo que no podía perdonarme (por no hablar con él antes de partir), que estaba enojado y no confiaba en poder controlarse. Se culpó de esto. Le pidió a Anne que le buscara un Kakemono [rollo pintado japonés] en la parte de arriba que quería empacar, de modo que salí de la cama, lo busqué y bajé a llevárselo a la cocina, dónde se hallaba sentado. Cuando me vio entrar, salió por la puerta, lo llamé gentilmente, abrí la puerta y volví a llamarle. Rodeó la casa para evitarme. Llevé el Kakemono a su escritorio y lo dejé ahí.”
“Más tarde, Anne me dijo que tal vez Tai San sabe de la violencia con la que el Dr. Furukawa nos previno cuando dudábamos, antes de ir a Japón, entre hablar con él o no hacerlo. Por ello, ella considera que no debemos presionarlo mucho.”
“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."
Aitken expresa su pesar porque Shimano (嶋野) se mudó de su casita de campo, espresa su deseo de reunir con él y estará de acuerdo en “cualquier tipo de arreglo que tú sugieras para llevar a cabo nuestra reunión.”
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)
EDITADA
El nombre de una sobreviviente ha sido editado de este documento.
"Muestra los puntos sobresaliente de la carta que el 8 de agosto de 1964 envió el Dr. Smith (Lista de Expresiones – Definición de términos de la carta del 12 de agsoto de 1964 para Soen Nakagawa (中川 宋淵)"
“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.”
“Hoy llegó una carta del Dr. Smith en la que se ratifica firme y específicamente la de parte de él de la historia. Hoy se la voy a enviar por correo certificado al maestro en Japón, con instrucciones de destruirla y le explicaré las implicaciones legales.”
“La carta que usted envió fue muy útil. La traje conmigo y la tengo en mi archivo más personal. No volveré a utilizarla, excepto en casos de extrema urgencia y con mucha discreción. Si tal es el deseo de usted, se la devuelvo para que la guarde entre sus expedientes.”
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.
EDITADA
El nombre de una superviviente ha sido editado de este documento.
"Se ha limpiado el aire, aunque no en la forma en que a usted y a mí nos habría gustado. Como le indiqué en mi cable de este mediodía, finalmente he recibido una carta del Dr. Stanard Smith, el médico de XXXXX que salió del Queen’s Hospital tras el internamiento de ella en el State Hospital."
"Actualmente, el Dr. Smith vive en Texas. De él, sólo cuento con una dirección en un hospital, por lo que pienso que mi carta tardó en llegarle. Como haya sido, su respuesta acaba de llegar."
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."
“El lunes regresé de Japón y T [Shimano (嶋野)] se mudó voluntariamente. Una horrible gripe me obligó a meterme en cama al llegar y T (嶋野) rehusó subir a verme para tratar nuestros asuntos.
Por fin, hoy llegó una carta del Dr. Smith en la que se confirma rotunda y específicamente la historia. Hoy se la voy a reenviar a Nakagawa Soen Roshi (中川 宋淵),por correo certificado con mis notas explicativas referentes a los puntos sobresalientes.
Estoy sumamente agradecido con usted, la señora Sakamoto, el doctor Furukawa y el doctor Smith por la manera en que este asunto ha sido conducido.”
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.”
