The Shimano Archive
嶋野 栄道 老師 アーカイブ

03/23/03

ZSS Board of Directors Proposed By-Laws Draft.

"The Corporation (herein sometimes referred to as the Society) shall have no members."

"The Abbot (嶋野 栄道) of the Society shall serve as spiritual leader and Chairperson of the Board until he or she dies, resigns, is unfit to carry out his/her functions, or becomes incapacitated. In order for the Abbot of the Society to be involuntarily declared unfit to carry out his or her functions, or incapacitated, there must be a unanimous vote of all members of the Board of Directors currently in office, with the exception of the Abbot. For such a vote no proxies or telephone voting shall be counted. The Abbot shall be succeeded by a dharma heir selected and designated by the said Abbot to continue in his or her place."

04/15/03

Minutes of ZSS Board of Directors Meeting.

“After lengthy discussion, it was decided to draw up a confidentiality agreement to release both Fernando Afable and the Zen Studies Society of liability. Robert Greene was asked to do this. Afable would be released as Vice Abbot of DBZ and John Mortensen appointed in that position.” 

“It was also decided that Mortensen and Afable meet to discuss transfer of duties. They were asked to recommend, at the next Board meeting, possible sources to fund the severance package to Afable as approved at the annual meeting of March 23rd.”

“It came to the notice of the Board that no provision for proxy voting existed in the present bylaws.”

(See entry of 05/22/03)

04/17/03

Letter from Kigen James Frechter to Accountant George Y. Hara.

[See: 20030417_Frechter_Hara.pdf ]

05/22/03

ZSS Board of Directors Meeting Agenda.

05/22/03

Minutes of ZSS Board of Directors Meeting.

“Robert Greene informed the board of a private meeting prior to the Board meeting between himself and lawyers for Eido Roshi (嶋野 栄道), Yasuko Shimano, John Mortensen and Richard Rudin.”

“Eido Roshi (嶋野 栄道) moved that Afable's separation agreement be accepted and the Board again agreed to accept this agreement as presented previously.”

(See entry of 04/15/03) 

“Eido Roshi (嶋野 栄道) moved that an employment contract between John Mortensen and Zen Studies Society be adopted. The Board unanimously approved the motion. A copy of the signed agreement is attached.”

 “It was decided to read and discuss a report by Edward Hara, accountant for the organization, at the next board meeting.”

09/00/03

REVISIONIST HISTORY:

CORRECTION:

Buddhadharma Magazine
Fall 2003.

“CORRECTION: The Spring 2003 issue of Buddhadharma reported that Denko (伝光) John Mortensen was the third Westerner to receive inka from Eido T. Shimano Roshi (嶋野 栄道), joining Roko (露光) Sherry Chayat and Jiro Osho Fernando Afable.  In fact, in 1992 Junpo (巡法) Denis Kelly was the first Westerner to participate in an inka ceremony with Eido Roshi.”

(See entries of 10/10/92 and 00/00/03)

09/18/03

HTML VERSION:

Inka Stinka Doo.html

This essay was written by Kobutsu Malone in September, 2003. It was shared with Roko Sherry Chayat, who advised Kobutsu not to publish it, warning him by telephone that if he published it, "...it would damage Kobutsu's reputation."

The essay was lost for some years and only rediscovered on an old archive disk on August 12, 2011.

“The problem is that the ‘umbrellas,’ become like plates of armor. Every time an aspect of unpleasant truth shows itself, we quickly slap on another armor patch to protect and isolate ourselves. Isolation does not work either, buying a huge expanse of land in a remote area and trying to create a foreign community from a mythical past amounts to a distortion of cultural reality, delusions of grandeur and notions of racial supremacy. When critical thinking and systemic analysis are applied the entire concept grows stale rather quickly. It may appear to survive on double-think for a while but in the end it withers and dies.”

“Most of us do not want to leave behind a legacy of arrogance and embellishment. Some wish to do just that - I’ve met one or two of those guys on death rows, the label the shrinks use is sociopath. It appears to mean someone who is socially ill. Someone who has not learned or been willing to really examine themselves thoroughly, to explore far enough to get beyond the myths, the need to control, the concepts of superiority, the psychological restraints that might have put in place around themselves through moral and ethical guidelines. Inside they are afraid of exposure, unwilling to stand naked and exposed for all to see.”

“Lately Eido Shimano has been concentrating creating myths about himself in preparation for his death - re-writing history. He has for years now attempted to write his first Dharma Heir out of history by dismissing him as a ‘Dharma error.’ His relationships with his friends and associates are embellished as significant Dharma events, as though their segment in time is of far more value than the present. I have never known a man with more enemies, more people he refuses to admit into his presence. I sometimes wonder how the Shimanos keep track of all their enemies.

His recent penchant for working on his mythology has involved doing video inventories of his collection of scrolls, vestments, art; he has had a video made that depicts him as a Dharma hero, it amounts to a commercial for an ethnic control freak.”

“There have been times I have witnessed instances of racism, sexism and classist denigration of people by Eido Roshi and his wife that have been egregious form this perspective. Such experiences have led me to profound questioning of the institution of at least this Rinzai Zen school in its transplantation to America. Eido one day informed a group of us that, ‘... the greatest disaster of the twentieth century was the loss of World War II by the Japanese.’ I have been sickened to hear derogatory remarks from him over Korean and Chinese people. But then again, I am perhaps overly sensitive to ‘racial’ issues because of my involvement in anti-racism work.”

“One day in 1993, completely by surprise, I received a call from Aiho Shimano, Eido Roshi’s wife and director of New York Zendo in Manhattan. This was an unusual call, I was often called to repair and maintain the building and equipment at New York Zendo and receiving a call from Aiho about a leaky toilet or difficulty with the heating system was not out of place. This call however was different, she told me that she wanted to have a formal meeting with me in Manhattan as soon as possible.

I figured ‘formal meeting,’ something’s up, I donned my robe and drove into the city. She greeted me and took me into the board meeting room and served tea. She told me that she wanted to talk to me right away so that I would hear the truth from the start because there were likely to be rumors appearing shortly. She had my attention.

The low-down on what she said to me was that I was a long time student a trusted member of the organization and someone of importance to be given this information directly. Now I was really intrigued..... She rambled out the following story I present in essence.

Eido Roshi had recently returned from a long flight from Japan and was driven straight up to Dai Bosatsu Zendo, some three hours from the New York airports. He arrived at DBZ very tired and travel weary. He retired to his small apartment above the guest student hall and had a couple of drinks to settle him down after the long trip. The insinuation was that his travel weariness and the alcohol contributed to him forgetting to lock the door of his apartment before going to bed.

According to the story, in the middle of the night, a female student entered his unlocked quarters, took off all her clothes in his bedroom and crawled into bed with him. Given his state of mind, tiredness, the alcohol...... She said, ‘You know how men are....’

I was stunned...... I didn’t get why I was being told about this at all. The story was an obvious crock - on a gut level I knew I was being fed a prepared and completely fabricated story.”

“Whatever happened in the board meetings concerning this particular sex scandal was soon compounded by one of the board members announcing her own sexual affair with Eido Roshi. She was soon removed and written out of history. I never really knew of the outcome of the board’s deliberations over these issues. We did receive a letter toward the end of February 1993 announcing the resignation of Junpo-shi Denis Kelly, as Vice Abbot and Head Monk of Dai Bosatsu Zendo.”

“The only tangible effect from the board appeared to be an elaborately staged melodramatic 'public apology' from Eido Roshi accompanied by his vow to never again let such a thing happen as long as he lived. I knew that the board had somehow managed to wheedle the Roshi into this 'public apology' but I was aware of little else.

In time it was announced that there would be an important meeting held at New York Zendo and that senior students were to be present. I wondered about this meeting, it had been scheduled during the regular public night meditation meeting. When I showed up, the place was full, most of the people were first time beginner students it being a Thursday ‘public’ night.

Eido Roshi’s cushion and sitting lectern were set up prominently in the center of the Zendo as if for a formal Teisho. My gut told me this was to be no ordinary ‘teisho’ address. With somewhat muted pomp Eido assumed his seat. Aiho was quietly sniffling in the background initially.

Eido, without ever specifically explaining what he was apologizing for, in front of a crowd of people fresh off the street who had no inkling of the recent sex scandals listened to him go on for almost forty minutes over his profound regrets, deep sorrow, and iron clad vow to never ever let anything like this happen again. As he went on, only a handful of people even knowing what he was talking about, Aiho and another Japanese woman carried on incessant crying, sniffling and wailing in the background. They were particularly apparent every time Eido admitted that he had done this terrible un-named transgression.

Before we knew it we were being quietly and quickly ushered out of the building. The evening social tea meeting after public night zazen had been discontinued by Aiho driven by her constant fear that students grouped together and knowledgeable of the machinations of the organization were a threat to the Shimano control over the corporation. For years on the inside, for those aware and in touch with the flow of power in the Zen Studies Society, the organization was casually referred to as Shimano Incorporated.

I remember hitting the street that night with E-Kun, my partner at the time, both of us kind of stunned and left wondering just precisely what we had witnessed. Sometime later, some how through the Sangha grapevine, I heard that in making the 'public apology' Eido Roshi had fulfilled his agreement with the Board. We were never able to make much sense out of the whole affair, it was distasteful to ask anyone about it because it was impossible to know the position of the person in advance or whether one would get the truth or some spin-doctored fairy tale. An aspect of theocratic dictatorship I presume.”

“I have watched the Shimano’s treat people with money and in particular Japanese people with extraordinary attention giving them preference over poorer, Caucasian and Black students. I have watched his wife deliberately hassle Black people and be very rude to them for simply showing up on the center’s ‘open to the public’ night. I’ve experienced other students respond in disgust at such treatment only to remain silent out of fear of the inexcusable disregard of ‘respect’ that any such expression would entail.

At one point his wife asked one of my prison volunteers why she spent time going up to Sing Sing prison to teach. Aiho asked, ‘Why to you bother with them, don’t you realize that it is their karma to be there?’ My volunteer responded splendidly by saying, ‘....and it is my karma to be there with them teaching.’ ”

“Let me clarify the terms here, and let my position be made clear. I could care less what two consenting and equal adults do on their own time in their own privacy. That is none of my, or anyone else’s business. However, when there are vast inequalities in social, political, financial or power over dynamics at play then the situation becomes far more complex. This is some of the issue surrounding the legal aspects of sexual relations between prisoners and guards. In the majority of states any form of sexual contact between a guard and a prisoner is illegal for good reason, the fundamental inequality and power over relationship which exists in the separate roles. Interestingly there is still at lease one state where such sexual conduct is not a criminal offense.

In the instance of spiritual teachers, and specifically those in the patriarchal and power-over driven zen sects the issue is one of vast inequality. This inequality is created by the lineage mythology, elements of Japanese culture, notions of racial supremacy, cultural stereotyping and lack of respect for the host culture. When these elements encounter people seeking spiritual guidance in an isolated and stress dominated environment, their vulnerability to manipulation and coercion is severely compromised.

If Eido Roshi wants to have an affair, that’s fine with me, he can go out to a bar and pick up a woman any time he may so choose. I have no interest in his sexual affairs as long as they are off campus and do not involve him using his position of authority as a power-over manipulation technique. He can hit on a waitress in a diner, pick up a stewardess between flights, whatever the case may be. However, In the position of Abbot of a Monastery he exercises absolute power over the lives of those in residence. If he declares tomorrow is a day off, it just is, no questions asked. If he demands that my son with a torn annular disk and so anxious to follow in my footsteps perform extra heavy work to pay for his room and board while in training he can do so, there is no discussion, his word is law. His role is absolute, above question and beyond reproach.

If he makes melodramatic vows in public to refrain from conveniently undefined sexual misconduct and at 70 years old still resorts to inviting women students up to his monastery apartment with offers of alcohol and promises of special treatment what does this tell us?”

“What Eido has dreamed of as the flowering of Rinzai Zen in the West will soon fade away. His arrogance in thinking that he can somehow magically transform Americans into pseudo-Japanese will bear bitter fruit for it lacks what he desires most from his students but is most unwilling to give -- respect.”

10/31/03

Letter from Accountant George Y. Hara to ZSS Board of Directors.

“Re: Oversight and Financial Reporting Requirements

I have had the privilege of consolidating the separate financial statements issued by those having check writing and other financial responsibilities assigned to them. I have received the following reports from:

 1. Dai Bosatsu Zendo (DBZ)

2. New York Zendo (NYZ)

3. Dharma Fund (recently established in year 2000)

4. Endowment Fund”

“The first two are the operating funds with an adjunct activity of fund raising. The amounts raised and earmarked for capital improvements or for endowment are transferred either the Dharma or the Endowment Fund. The Dharma Fund began witht initial donation from Mr. & Mrs. Domier and matched by transfers from DBZ and NYZ Funds and a donation from its Board member Ms. Jean Banker.”

“Based on my reading the purpose of both Dharma and Endowment is to use only income from dividend and interest for its respective mission. However, the necessity to have separate boards were not well documented and I could not find any meaningful document on how these funds are to proceed going into the future. Mrs. Domier is designated an Assistant Treasurer but from my discussions it does not report directly to the Treasurer but reports directly to Reverend Shimano (嶋野 栄道) and a few from the general board.” 

“I believe that the investment has been well managed considering the stock market decline, however it appears that there is a concern on who will manage their principle amounts going forward. This needs to be addressed by the board and documented.”

“The number of activities and therefore the need for an extended reporting varies considerably, DBZ having the most extensive activities and therefore requires an extensive number of reporting accounts and NYZ having a lesser number of accounts or less than a tenth DBZ accounts. The numerical amount reported in the financial reports reflects the differences in its reporting details. My purpose here is to bring out the need to have a 'uniform chart of account' allowing for ease of consolidation and to allow their respective members to have the necessary details required for their respective requirements. Also, for training and to provide a continuation of the financial records requires a system easily trainable and passed on to the next person. During my 6 years of reporting requirements the systems have steadily improved but it's because of the share force of individuals understanding and willingness to take upon themselves to report the details listed. It is difficult to transfer this knowledge without accounting system in place. There is a definite need for a single accounting system to report for DBZ, NYZ, Dharma and Endowment.”

“The accounting requires a double entry system. For example it's only in year 2001 that I realized that there was a vehicle loan outstanding over $25,000. There is no financial report showing payables and receivables or any other balance sheet activity because its not been done before. It is difficult to be aware of what took place if the transactions are never reflected in their respective financial statements. The DBZ reports an excellent profit and loss statement but does not disclose any balance sheet impact. A double entry system would understand this and provide for this. Amount of remaining vehicle loan is not well established. This reporter did not have privy to this document.”

 “Insurance: A separate policy is issued for Reverend Shimano's (嶋野 栄道) wife. The premiums paid for this is additional salary and should be handled as such. I did not have the supporting details on this policy and I was not in a position to understand its purpose, its ownership, or how long it existed. The premium amount should be in Reverend Shimano's (嶋野 栄道) W-2 tax form. ADP should be made aware of this. This is a federal tax issue.”

“It's been the practice of providing stipends to monks and nuns performing internships with the society. The stipends are not pay and therefore there is no federal insurance overage through social security. Any disability or building retirement credits in the United States social security system is lost to these individuals. It's a policy that needs to be reviewed. If this is continued then a formal statement needs to be declared as part of its organization statement.”

“Currently on staff person is contributing to his own pension plan. There should be a overall policy on how coverage will be provided. Does it mean that individuals need to take out individual policies that appear as payroll deferrals but is not covered by an organizational pay policy? This appears to be in conflict with federal employee regulation that states organizations should adopt a retirement policy covering all full time staff members or express it as an optional volunteer program for the employee. There is no written policy.”

“Organizations should have written plan or employee handbooks covering benefits and other work related guidelines. This handbook should be issued and updated as change occurs.”

“Succession Planning. Reverend Shimano (嶋野 栄道) celebrated his 70^th birthday in 2002. With the leadership ranks being thinned by age or attrition the board should address this issue with Reverend Shimano (嶋野 栄道) taking the lead. Leadership if left unanswered will create turmoil within the organization. Its been questioned whether the organization will survive without direction and someone to continue to give direction. The organization can ill afford to say on 'auto pilot' of the next ten years.”

“Asset Listing dos not exist. The Zen Studies Society has had donations received in and other assets purchased. Currently there is no body of information that continually list those assets and identifies its location or its disposition. Some are sold, some give away, and some may have gotten lost. The organization needs to track this information. Without this information, the assets cannot be monitored nor valued properly for financial and other purposes.”

“Fund Raising. In the past fund raisings were the principle responsibility of its leader Reverend Shimano (嶋野 栄道). With the organization reaching a large mass dependent on a continuous stream of income it becomes a responsibility that needs more identifiable leadership spread beyond one person. This responsibility has been addressed but its been handled loosely by several participants on a volunteer basis. The question the organization must consider is can they afford to continually have a short fail of revenues not equally or exceeding its expenses. In year 2002 there has been a short fall.”

 “Parsonage Ownership. A question of ownership of the condo being reverted back to the society must be established. There apparently is a document to this affect but this reporter does not have privy to it. The document needs to be established if one does not exist.”

“Severance to Fernando Afable 'Jiro'. Although this impacts 2003 there needs to be document on where the severance amounts were taken from and a explanation in the board minutes on its reasoning. This action creates a precedence in future separation from service.”

11/11/03

Letter from Jikei Jean Bankier to ZSS Board of Directors.

12/09/03

Letter from Hozo Wilkie Pertorius to ZSS Board Members.

12/31/03

Dai Bosatsu Zendo Ledger Balance Report.

12/31/03

Zen Studies Society Endowment Fund Report.

12/31/03

Zen Studies Society Legacy Fund Report.

12/31/03

Zen Studies Society Year End Financial Report.

01/10/06

An Essay by Dr. Dale S. Wright a David B. and Mary H. Gamble Distinguished Professor of Religion at Occidental College in Los Angeles.

He is author of Philosophical Meditations on Zen Buddhism, and coeditor with Steven Heine of The Koan: Text and Context in Zen Buddhism, The Zen Canon: Textual Foundations of Zen Buddhism, Zen Classics: Formative Texts in the History of Zen Buddhism, and Zen Ritual: Studies of Zen Buddhist Theory in Practice.

“This essay addresses the question posed by Brian Victoria's description of 'moral blindness' in twentieth-century Japanese Zen masters by claiming that since Zen monastic training does not include practices of reflection that cultivate the moral dimension of life, skill in this dimension of human character was not considered a fundamental or necessary component of Zen enlightenment. The essay asks what an enlightened moral sensitivity might require, and concludes in challenging the Zen tradition to consider reengaging the Mahāyāna Buddhist practices of reflection out of which Zen originated in order to assess the possible role of morality in its thought and practice of enlightenment.”

07/15/06

Dai Bosatsu Zendo 30^th Anniversary Celebration Brochure - July 15, 2006

A collection of hagiographic remembrances by various students.

11/18/06

The Zen Master in America: Dressing the Donkey with Bells and Scarves

by Stuart Lachs

Paper delivered at the Annual Meeting of the American Academy of Religion, Washington D.C., Nov. 18, 2006 and The International Association of Buddhist Studies Congress, Emory University, Atlanta, Georgia, June 24, 2008.

02/04/07

Shimano Annual February Japan Lecture Circuit

Lecture Flyer
Osaka, Japan
2007 年  2月 4日
02/04/07

3,000 Yen (円)  ($38 USD)

Shikibo Hall

2-6 3-chome, Chuo-ku, Osaka-shi, Osaka Bingo town 〒 541-0051

TEL: 06-6268-5461

03/00/07

The Golden Wind

Teisho by Eido Shimano

Buddhadharma Magazine
Spring 2007.

“To me, total responsibility means that everything – literally every single phenomenon inside and outside of my being – is wholly a projection of myself.”

“It is entirely my responsibility when things happen, including witnessing some troubled students come and go. We find it easy to blame them and dismiss them: ‘He’s crazy.’ ‘She’s a piece of work.’ But this is just a mere expression of our own frustration, and we don’t realize that by saying such things, the situation often becomes even worse. We don’t have the guts to accept that the problem isn’t with them, but it is within us.”

(See entries of 08/25/09 & 12/01/10)

09/11/07

Zen Studies Society Newsletter
Winter / Spring 2008

The Shintoization of Dai Bosatsu Zendo.

A Shinto shrine is constructed at Beecher Lake. The Japanese deity Benzaiten is enshrined. Benzaiten is the "goddess" of love and seduction.

[See entry of: 09/11/07]

02/00/08

Shimano's Japanese Book

愛語の力―禅僧ひとりニューヨークに立つ

Love language ability - to stand alone in New York Zen

Hardcover: 249 pages. "Chichi Publishing Company" (致知出版社)

Release Date: 2008/02

“Alone, a Zen monk stands in New York.” 

   “To say, one's ‘own power’ (jiriki) is wrong.

   ‘Other's power’ (tariki) also is not right.”

“Live each day steadily, without lying to yourself; this is the wonderful power of no-discretion that has pushed me forward.”

“When I entrust myself without fear to this power, my path automatically opens and my delightful devotion starts.”

02/11/08

Shimano Annual February Japan Lecture Circuit

Lecture Flyer
Osaka, Japan
2008 年  2月 11日
02/11/08

3,000 Yen (円)  ($38 USD)

大阪産業創造館

Business Innovation Center Osaka

5 - 1-4 Honcho, Chuo-ku, Osaka-shi, Osaka 〒 541-0053

TEL :06-6264-9800

04/17/08

Shimano Meets Pope Benedict XVI.

05/21/08

Genjo Marinello Osho
Receives "Dharma Transmission."

“On May 21, 2008, at Seattle’s University Friends (Quaker) Meeting House, Eido Shimano Roshi (嶋野 栄道) passed his staff to Genjo Marinello Osho, signifying such a transmission, known in Japanese as Inka.” 

“The ancient process of Inka has now swept Genjo Osho into its mysterious current. In his Rinzai-Hakuin Zenji Dharma Line, he becomes the eighty-third generation after Shakyamuni—who held up a flower and affirmed the smiling Maha Kashyapa as his Dharma Heir.”

05/23/08

Genjo Marinello First Edits the
Wikipedia Page on Eido Tai Shimano.

(Zenquaker = Genjo Marinello)

07/29/08

Robert Aitken Rōdaishi Email to the University of Hawai'i Archivists Ordering the Opening of His Sealed Eido Shimano Files.

08/15/08

A Character Assassination Email from
"Fudo" to Kobutsu Malone.



[ "Fudo" is actually "Fujin" Attale Fromhals, Shimano's former Shikaryo at Dai Bosatsu Zendo ]




Fujin Attale Fromhals

[ The origin email address of this message, [email protected] is a third party mailing service described here: http://www.aboutus.org/Dbzmail.com

Dbzmail.com is a free web-based and secure (anonymous) email account service, features include auto-forwarding and spam blocking. ]

Fujin Attale Formhals
Seiko Susan Morningstar
Seigan Ed Glassing
Genchu Osamu Sekine
Mark Minervini
Dogo Pat Scanlon
Rinko Peggy Crawford
Aiho Yasuko Shimano
Eido Tai Shimano

Of these nine, only Fujin Attale Formhals has ever claimed association with Trungpa Rinpoche’s Vajra Sangha.  Kobutsu’s association with Trungpa Rinpoche extended from 1969 to 1977.  Since Attale Formhals was born on July 5, 1961, she would have been between the ages of eight and sixteen during the period in question.




[ "Fujin" Reference : Click Here ]

11/05/08

Zen Studies Society Newsletter

Winter / Spring 2009

"Dr. Martin Luther King Jr was the head of that movement, and in August 1963 his well-known "I Have a Dream" speech was delivered in Alabama."

[Dr. Martin Luther King, Jr.'s "I Have a Dream" Speech was delivered August 28th, 1963, at the Lincoln Memorial, Washington, D.C.]

11/29/08

The Mu News

My Road to Egely Kloster, Denmark

By Jushin

"I knew Denko Osho from his time at DBZ, in upstate New York.  I was there when he left.  He actually left twice, the second time being permanent.  Now, anyone who is familiar with Dai Bosatsu Zendo is familiar with abuse and deceit.  You get tired of people driving down the hill, vowing never to return.   Shimano discredits the escapee, lies are told, things are forgotten.  This has been going on for years."

"When Denko left DBZ, the second time, there were only three others in the room — another student, Shimano, and myself.  After leaving the first time, Denko had talked things over with the Board of the Zen Studies Society (the governing entity of DBZ) and had agreed to return.  So here he was, ready to give it another shot.  But on his first day back  he abruptly left the morning chant.  He just stood and walked out."

"Zazen followed, and after 15 minutes or so, Denko returned, sat down on the floor, and announced that it just wasn’t in his heart to continue at DBZ. And that was it.  He was leaving — this time or good.  Shimano reacted in typical Shimano fashion — shouting insults and commands, screaming angrily 'I am your teacher!  I am your teacher!'.  But Denko answered 'Not anymore', and was gone.  I remember Shimano announcing his leaving was a 'sign of mental illness'.  Typical Shimano."

02/24/09

An Application to Join the American Zen Teachers Association (AZTA).

"Our membership criteria are listed on our website, at www.americanzenteachers.org. You may want to look at the criteria, if you haven't already. While you're on the website, also look at the 'History and Function' page. It outlines the background and purpose of the AZTA."

"In reviewing the rather comprehensive membership application, I find several questions to which I have no answers, others to which I have no idea of the precise answers, and still more to which I must withhold answers for reasons that will shortly become apparent. I am extremely reluctant to elaborate on these, at least on the application, because of the potentially damaging nature of the surrounding issues—not only to my former teacher, but also to other very good, well-meaning teachers who have until now been completely unaware of certain issues. I hope it suffices that I put my name and contact information on the application."

"I am an itinerant priest, teaching where I am invited. I have no idea how many students currently claim me as their teacher, though from my correspondence, I would estimate the number to be several hundred or more. Many are still incarcerated. Because of this, I rely considerably on correspondence; this plus the fact that I move from sangha to sangha, and (formerly) from prison to prison, can sometimes be quite trying. I recently had to 'resign' publicly as 'teacher' of a person I had never met, on discovering that he had misrepresented himself as an ordained Zen monk."

"I have stood in death chambers where no Roshi has set foot, and I have watched my students die at the hands of other men. I have toiled for the Dharma in innumerable prisons throughout the country. I have lived in poverty to enable my prison outreach to flower. I have never taken a dime from anyone for teaching. I have no zendo, no temple, and no center. I have no attendants, injis, acolytes, or servants. I do not have a house to call my own. Nevertheless, I have no accusations of sexual impropriety, or financial impropriety, I have been falsely accused of lying however."

"The world seems to have become my zendo, my temple, and my center. All sentient beings are my students and my attendants... My teachers, beginning with my root teacher, Chögyam Trungpa, Rinpoche; still include Eido T. Shimano; and my current teacher is Shodo Harada, Roshi. From them, I transmit Buddhadharma."

"Rather than the collection of questions on the form that I cannot answer, let my application to AZTA be my work bringing the Dharma to the lowest of the low in our society. Let my application be the social justice work with which I have been engaged all these years. Let my application by my everyday actions. My actual teachings, writings, prison, and social justice work stand on their own merit. Let them serve as my application to the AZTA."

[See entry of: 06/09/10 ]

04/23/09

Enlightenment Therapy

By Chip Brown

The New York Times Magazine

Published: April 23, 2009

The tale of a Zen teacher who acknowledged and then attempted to deal with the demons he had once so cunningly disguised.

“The Invisible Man: If he hadn’t been so distraught, he might have laughed at the absurdity of it: a Zen master in the waiting room of a psychoanalyst. He was a connoisseur of contradictions, an unsentimental man with a “Zen noir” temperament and an un-self-sparing wit. “Anywhere I hang myself is home,” he liked to say. It amused him that the greatest discovery of his life happened almost by accident — that his decision to renounce a tenured professorship in philosophy and become a Zen Buddhist monk 35 years ago rested not just on the traditional revelations of an enlightenment experience (floods of light, samadhi or oneness, ineffable joy) but also on some farcical hurdles concerning Jewish wedding etiquette and his belated discovery that he had indeed been circumcised as a kid.”

07/28/09

The Zen Studies Society Newsletter

Winter / Spring 2010

“Misogi Practice at Joraku-an”

“On July 28, Kotaro Hiruta Sensei, head of Ichikukai Misogi Dojo in Tokyo, came to Dai Bosatsu Zendo to dedicate the new kamidana [Shinto shrine] in the Joraku-an zendo, there-by inviting genuine misogi practice to take place on this Mountain.”

“Thanks to the karmic interactions between DBZ, Ichikukai Dojo, and Brooklyn Aikikai, misogi practice has the chance to sprout on Dai Bosatsu Mountain.  Outside of Japan, it is practiced only at Hiruta Sensei's residence near Edwards, New York and at Brooklyn Aikikai's dojo.  So it is quite special that DBZ can act as a refuge for this unique spiritual tradition.  Fittingly, the old zendo of Joraku-an - the epicenter of so much spiritual energy 30 years ago - will once again serve as a place of intense practice.”

[See entry of: 09/11/07]

08/25/09

At the prison gate, step aside

By Kobutsu Malone

The Buddhist Channel.

[See entry of 03/00/07 ]

09/20/09

Public Record ZSS Townhouse - 356 East 69th Street, NYC, NY.

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!' "

02/10/10

genkaku-again Blog -

Concerning Eido Shimano. The First 5,000 Entries Comprising 1,400 Pages in Searchable PDF Format.

Captured 02/14/11.

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.

[Continued - See entry: 02/11/11]

03/30/10

A Note of Encouragement from Robert Aitken, Rōdaishi to Kobutsu Malone.

05/20/10

Robert Aitken Blog - Concerning Eido Shimano.

362 Entries Comprising 182 Pages in Searchable PDF Format.

Captured: 05/07/11.

"Blog" Robert Aitkens - betreffend Eido Shimano.

362 Einträge über 182 Seiten im durchsuchbaren .pdf-Format.

Aufgerufen: 7. Mai 2011

05/22/10

Nonin Chowaney - Zen Forum International

Declarations Made Before the 2010 Shimano Affair Was Revealed on June 21, 2010.

"Also, one of Eido's (嶋野 栄道) long-term students regards the latest round of postings on the internet as nothing more than 'sanctimonious vilification.' Most of it has been circulated by Stuart Lachs, who was a long-term student of a teacher whose sangha exploded as the result of the teacher's sexual misconduct. Stuart has put a great deal of effort over the past years in trying to discredit not only specific Zen teachers but also the dharma transmission process itself. I don't even bother to read what Stuart writes anymore because he has too many personal axes to grind. Another person behind the recent internet postings [Kobutsu Malone] has had a running feud with Eido and his sangha for many years over a variety of issues. I know the person, and I wouldn't trust what he says on this issue."

"I have no idea why Robert Aitken is bringing this issue up again at this time. As I said earlier, the events described in the letters that have been released and posted on the internet and the subsequent postings discussing them describe events that are over fifteen years old."

"Another of Eido's (嶋野 栄道) long term students writes: It makes more sense 'to look at our present generation's teacher-student relationships with a keen eye rather than reaching into the past to point accusatory fingers at our Asian teachers.' I wholeheartedly agree, and I would add that it would also serve us all well to point those fingers at ourselves and take a good look at our behavior in all areas, not only sexual misconduct but also pointing fingers at and judging others."

06/00/10

The Zen Studies Society Ethical Guidelines updated June 2010
Captured from the ZSS Website
on September 7, 2010.

[See entry of 06/00/93 ]

06/03/10

Letter from Jiro Andy Afable, Shimano's Second Dharma Heir, to the ZSS Board of Directors.

REDACTED
The author's contact information has been redacted from this document as a courtesy.

"Recent postings on the internet prompt this letter to you. I have kept my silence for many years, but now find myself implicated in ZSS affairs because of various documents posted on the internet." 

"The sheer volume of the material on the ZSS today and the internet's power of global disclosure merit a response. I am shocked by the things I did not know." 

"The recent viral dispersion of the 'Aitken-Shimano' archives over the internet, as well as other documents pertaining to past upheavals in the Zen Studies Society, is yet another crisis of scandal for the Zen Studies Society. At this point, the documents that are in public view make revelations that cumulatively are impossible to explain or defend, and they significantly alter perceptions of the 'history of a transmission' depicted in Namu Dai Bosa. The teaching legacy of the abbot will now be outweighed by the very personal accounts that allege predatory transgressions. Any responses of the ZSS from its board or its abbot are now suspect and self-satirizing. The lineage itself will be seen as problematic. The slow fallout of more documents as the years go by will be a haunting reminder of how successive waves of directors and monks, in being complicit, failed the Zen Studies Society envisioned by its founders." 

"Central to the story is the role of an abbot who could inspire students to do their best but who, by unbecoming conduct and an inability to learn from past mistakes, subverted many of his accomplishments and caused repeated departures of his students. Of the stories I investigated, the most painful, revealing, and instructive is the story of Mrs. Dorris Carlson." 

"Considering who Mrs. Carlson was, and what she did, 'Do not use the Carlson name in any manner' should have the utmost attention of the ZSS board. It is a directive that cannot be changed by a board resolution, and its intent is indisputably clear. Mrs. Carlson wished to have nothing to do with the Zen Studies Society, and she did not wish the Zen Studies Society to have anything to do with her." 

[See entry of 03/06/84]

"The tragic loss, in human goodwill and resources, not to speak of the warm fellowship that a true sangha can engender, is heart-rending." 

"What produced and tolerated the many crises in the Zen Studies Society was deeply flawed governance. The chairman of the board was the Abbot. His wife was also a full-fledged director with voting rights. After every scandal, what various directors did (sometimes with professional help from legal counsel) was help him survive and help the ZSS resume normal functioning as an organization." 

"Because an essential qualification was their compliance to an abbot who was also the chairman of the board and their teacher, any shortcomings of the abbot could not be dealt with openly and exhaustively. Despite the crises, there was little possibility of change. The governance of The Society made it often impossible for the board to act responsibly for the organization." 

"During the episodes of crisis where I was active in the Society, secrets had to be protected, for to have them revealed (we feared) en masse would destroy the Society. Secrets create tensions within an organization. Secrets divide families and congregations (sangha) and create false companionships (Friedman, Generation to Generation)." 

"All Dharma organizations in the United States are sustainable only when there is mutual trust between the Sangha and its leadership. The Sangha is key to sustainability, and it must be treated with the respect and gratitude it deserves." 

"In the ZSS, the great fear associated with a public event of closure was the airing of dirty linen in public. But the internet has already done that. Discussion, in the blogspeak the internet encourages, will keep revisiting old issues and can only damage the ZSS. 'Holding fast' in silence is to bury your head in the sand and deny that anything can be done. To 'march on' in nonchalance, as if one had no time to deal with ethical concerns, is to repeat a mistake of the past." 

"The internet postings open a new gate for the ZSS. For once, all the allegations, all that were embarrassments in the past, can be seen in the light of day and dealt with." 

"A sincere and heartfelt event of Reconciliation is the only way to re-gather the goodwill of the disaffected sanghas, and the only way to redeem the abbot and The Society. Only by public rites of redress, with the Sangha as the central participant, can you make a credible claim that The Zen Studies Society is turning a new leaf."

06/09/10

A Statement by Genjo Marinello, Shimano's Fifth Dharma Heir, to The American Zen Teacher's Association Private List Serve.

"Eido Roshi’s (嶋野 栄道) actions were 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. No one has ever claimed that he has had any relationships with anyone except consenting adults, who should of known better themselves. Granted the power dynamic is totally lopsided and his responsibility for these actions is 80% or more, but not all his. Please know that if his behavior had continued, I too would have confronted him. I have never been, nor will I ever be part of a cover-up."

"As to why I continue to associate with him, he has demonstrated to my satisfaction, that he can see, hear, speak and act as the ancestors of our lineage; moreover, he has thirty years of experience and practice on me, and I will never catch up to his abilities in this regard. Why then would I remove myself from his council? I will be so fortunate to have it as long as I can. And then there is a debt of gratitude I owe to the lineage and to him specifically. I will do my best to repay it, by supporting and working to continue the best of his work, while leaving behind that which does not work."

"I believe in him more now than I did then, but I must say that when the full extent of his earlier history became known to me in the last year, I too was shocked. I read all the letters, many times with tears in my eyes. Nevertheless, it gives me even more admiration for the man, because he did not quit his impossible dream. In our shadow lies a gold mine, if we are brave enough to shine a light on it and then digest and learn from what we see, as I believe he has done. No matter how dark we may be at times, we all have the potential to combust our karmic hindrances and flower towards our natural Bodhisattva potential."

"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 has 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 (嶋野 栄道) would not acknowledged him as a Dharma Teacher, started the current wave of vilification. I am happy to participate in any AZTA discussion on any topic, but in my opinion no investigation public or private will satisfy these four."

[ See entry of 10/10/11 for a complete reversal and formal apology. ]

06/10/10

An Appeal by ZSS to Build a $100,000 Sanmon Entry Gate at DBZ.

“To commemorate Eido Roshi's (嶋野 栄道) 50th Anniversary in the United States, and to express his gratitude to the Three Treasures, a Sanmon (gate complex) will be built at the entrance of Dai Bosatsu Zendo.” 

“Mysteriously, the Dharma arranged for Stefan Heringa to become our caretaker last year. Stefan trained in Japan as a Miya Daiku (temple carpenter) and is offering his exceptional talent and dedication to this project.”

“The total cost will be approximately $100,000. Please join Eido Roshi in making this historical project a reality.”


[ See entry of 08/18/12 ]

06/12/10

Genjo Marinello posts his AZTA statement to the Eido Shimano Wikipedia entry.  Kobutsu Malone objects, Genjo declares, “Eido Roshi's Biography page is being attacked.” 

An editor instructs:

“Zenquaker, it appears that you are the author of the cited source you assert is being suppressed. As such, it is generally not considered appropriate for you to be adding it. Additionally, as an open letter apparently posted to a chat forum, it does not appear to meet the criteria for a reliable source (q.v.).”

no date

Draft for Publication in Blind Donkey the Newsletter of Honolulu Diamond Sangha.

“RELEASED TO BLIND DONKEY:

 Dear Diamond Sangha members and friends:

As this issue of Blind Donkey goes to press, I learn that the Village Voice is planning to publish an exposé of Eido Rōshi (嶋野 栄道) of the New York Zen Studies Society, a story that was composed last year but never published. It is being rewritten by someone who has no previous knowledge of Buddhism.

The gist of the expose has been reported in Zen circles for several years; the allegation that Eido Rōshi (嶋野 栄道) has used his position as abbot and teacher to manipulate people unconscionably These reports have provoked chaos in the Zen Studies Society--many members have gone elsewhere to practice and some have discontinued zazen altogether. It is said that there have even been mental breakdowns and attempted suicides.

The exposé may include an account of what is happening at the Zen Center of San Francisco, where Richard Baker Rōshi has been asked to take a one-year leave of absence after incidents that undermined his credibility as a teacher. It may even include mention of rumors of inappropriate affairs between teachers and students in other Zen centers. The Village Voice reporter has been talking with Zen students across the country by telephone, and one cannot predict what she will decide to include in her story.

 The world of American Zen is relatively small, and communication within it is almost instantaneous. We in the Diamond Sangha share the suffering borne by our sisters and brothers elsewhere, and it is important for us to review what has happened and to take appropriate action.

During the 1960s, many people felt betrayed by national leaders and by the apparent bankruptcy of the political-economic system. Some of these people took up Zen as a new way of life, just at the time when new teachers were appearing. In the case of Eido Rōshi (嶋野 栄道), he seemed to be a descendent of a priestly line that was distinguished in enlightenment and culture. He became a successful leader of a large movement that included socially prominent members, some of them quite wealthy.

It was an authoritarian organization, ruled by Eido Roshi (嶋野 栄道) from the top. Members were encouraged to forget themselves in blind obedience to him, a distortion of the Buddhist teaching of no-self.  Eido Rōshi (嶋野 栄道) married early in his career, but he reportedly conducted a series of affairs with his students that violated his own teaching of non-harming.

 With all this being made public, possibly with the exposure of scandals elsewhere, it is time, I suggest, for us to examine Our own weaknesses in teaching, practice, and organization, and to rally around to strengthen our Sangha, and the Buddha Sangha generally.

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

A full response would take more space than we have in this issue of Blind Donkey. It would discuss the delusions possible in Zen study: the literal and shallow interpretation of 'When I am tired I sleep; when I am hungry I eat.' It would include a discussion of authoritarian and exclusively male modes of Sangha organization which accompanied Zen teaching to the West.

It would examine cultural misunderstandings by Zen teachers and their followers. It would explain the place of the Buddhist precepts in Japanese Zen study, and the importance of Confucianism in Far Eastern monastic life. It would take up charisma, power, and submission as psychological factors.

I suspect that even when we have understood all these matters completely, we will still be thrown back upon ourselves. If it is possible to ask such hard questions about Zen leaders, with their marvelous heritage, then certainly we ourselves must acknowledge that we all have corrupt tendencies, simply as human beings. Where does such an acknowledgement lead us?

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

 This means taking care of ourselves and being forthright with our teachers. Our responsibilities also extend to our sisters and brothers who are suffering the trauma of betrayal. I invite suggestions on this subject. How can we help? Please write to us, and write to your trusted sisters and brothers in other centers. Let's polish up the Sangha treasure! The whole world is in a terrible mess. Let's take care of our own troubles, and get on with the bigger job out there!”

[See entry of 00/00/84]

Draft of an Unpublished Article.

(See following entries.)

“I should think that negative qualities, which later became evident were then only incipient. There were no women about, and the routine of the monastery undoubtedly consumed most of his energy. I did learn afterwards that he was resented by his fellow monks at Ryūtakuji (龍沢寺), who felt he was arrogant toward them.”

“Problems arose very quickly. As he began making friends in the group, divisive patterns of relationships appeared.  Looking back, I see that I did not handle things well: I argued when I should have kept silent, and I endured when I should have sought a showdown." 

“With the shock of a new culture, and with the character he brought to the situation, the transition from the monastery was in Shimano’s (嶋野) case quite stormy. Sometimes we felt that he was going through a delayed adolescence. Sometimes his judgment was so poor that we felt we could not explain it as simple immaturity.

In the spring of 1964, two women who regularly attended our meetings suffered nervous breakdowns and had to be hospitalized.  One of these breaks occurred during a meeting, and was dramatic and hysterical in its symptoms. I was alarmed and felt responsible, because afterwards I could remember odd things the women said and did before their breaks which might have given me some indication that they needed therapeutic help.”

“It had taken me four years of living in the same house with Shimano (嶋野), taking two meals a day with him, and working with him as best I could in translation projects and organizational matters, to realize that this was not merely a personality conflict I was suffering through, but the conflict of someone more or less normal with someone in a different dimension altogether.” 

“Apparently, Shimano (嶋野) was a breed apart. He was, we may be sure, well trained in the monastery, but it seems that only the exterior was polished. Some observers knew right away that this form had no heart. When Nakagawa Rōshi (中川 宋淵) suggested sending Shimano (嶋野) to Los Angeles to serve Sensaki Nyōgen Sensei (千 崎 如幻) in his last years, Senzaki Sensei (千 崎 如幻) sent a trusted friend [Shubin Tanahashi] to Ryūtakuji (龍沢寺) to meet Shimano (嶋野). She took one look, and returned to Senzaki Sensei (千 崎 如幻) and reported, ‘Not for you.’ ” 

[See entry for 03/21/94]

“Shimano's (嶋野) manipulation of others included sexual manipulation. This was a particularly painful betrayal.”

“I am also concerned about what Shimano (嶋野) will do now. My guess is that he will stand firm and deny everything, even in the face of all the facts marshaled in the exposé. So long as he is able to persuade even a few people to trust him, he will probably want to continue to teach.”

ロバート　エイトケンの未出版記事の草稿

”否定的要素は、後日明らかになったのですが、この時はまだ、初期の段階でした。　女の存在はなく、毎日の規則的な僧堂生活に精力を打ち込んでいたと思われます。　後で知った事ですが、龍沢寺内で彼は、他の僧に対して傲慢であったため、嫌われ者でした。”

”間もなく問題が生じ始めました。　グループの中に友人を作り始めると、彼の人間関係における典型的な性情が現れ始めました。　今思い返してみると、私はこの問題を適切に処理しなかったと、思い当たります：黙っているべき事を説得しようとしたり、はっきりさせるべき事に、黙って耐えたり致しました。”

”新しい文明に対するショックと、彼の持って生まれた性格のため、伝統的な禅寺での修行生活からの転換は、島野にとって暴風雨の中に立たされたようなものだったでしょう。　私達が観察した所、彼は少し遅れて思春期を体験しているかのようでした。　時には、彼の判断が余りに幼稚であるため、これが、単なる、未熟という言葉で説明がつくものであろうかと訝るのでした。”

”１９６４年の春、私達の集会の常連、二人の女性が神経衰弱の発作を起こし、入院を余儀なくされました。　この内一人の発作は集会の最中に起り、彼女はヒステリックな狂乱状態を示しました。　発作の直前、彼女が叫んだ不思議な言葉や行動の内容を思い返してみて、彼女の神経衰弱の原因の手がかりが、ここにあると思われ、治療に関する私の責任を感じました。”

”同じ家に住み、日に二度食事を共にし、ベストを尽くして共に翻訳をし、僧伽の雑務を片付けるという生活を四年間続けて分かった事は、この苦痛は単なる個人的感情によるものではなく、ともかく並の人間が、全く別の次元に住む者と対決しなければならなかった衝突であったと気付きました。”

”明らかに島野は別個の品種です。　彼は十分に訓練を受けた僧かもしれませんが、外殻を磨いただけの人物です。　一部の人は彼を一見して、即座に、心の不在を見抜きます。　千崎先生の最晩年、中川老師は島野をロスアンジェルスの千崎先生のもとへ送ろうと試みました。　千崎先生は、まず信頼出来る友人（しゅびん　棚橋）を龍沢寺へ送って島野と面会させました。　彼女は一見しただけで、（貴方には向かない人）と報告しました。

（１９９４年　記載事項参照）

”島野の人を巧妙に操縦する手腕は、性的操縦を含めて、著しく苦痛に満ちた背信でした。”

”私は今、島野が何をしようとしているか気にかかります。　私の推量では、彼は自分の地位をしっかり守り、エキスポゼイですべての事実を目前に並べられても完全に拒否するでしょう。　ごく少数の彼を信頼する弟子を納得させる事が出来る限り、多分彼は教え続ける事を希望するでしょう。

07/20/10

Email from Roko Sherry Chayat to the Zen Studies Society Board of Directors.

"I want to make something clear, since everything was so rushed as our phone-allowance was running out. I do not agree with asking Roshi to take a leave of absence at this time. I want to hear what he has in mind, and what his response is to our concerns about legal issues."

"Then I want to hear what a lawyer says."

"I do not think Roshi's continuing to teach his current students, who know what has transpired and still wish to be his students, constitutes any threat to ZSS or to us. I realize that most if not all of you disagree with me, but this is my considered opinion, and I ask you to respect it."