The Shimano Archive
嶋野 栄道 老師 アーカイブ

09/20/82
★

Letter from Jochi George Zournas to Sangha.

Mentions an anticipated exposé article, the events in Hawaii and mistreatment of Soen Nakagawa (中川 宋淵).

09/20/82

じょうち　ジョージ　ザウナスより僧伽への手紙

過去数ヶ月、禅堂の内部を流れる不穏な雰囲気は、どなたもお気付きのことと思います。独参室で栄道老師に誘惑されたという若い女性たちの老師に対する告訴事件 ̶

長期に渡り連続的におこっているこの問題が原因していることは、お気付きの方も多いとおもいます。

09/26/82

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

"I was also disillusioned by the lies and hypocrisy surrounding Eido Roshi's (嶋野 栄道) alleged behavior with and towards women students."

“I agreed to arrange an appointment with Dr. Ogura (栄道 老師) to investigate his [Shimano’s (嶋野 栄道)] reported statement that Soen Roshi (中川 宋淵) is an alcoholic.”

"I was mystified by a letter written me by Eido Roshi (嶋野 栄道) to remove me from the Board"

09/27/82
★

Letter from Jochi George Zournas to Sangha.

09/29/82

Letter from Shelia Curtis to Jochi George Zournas.

“I have always had my very own confusion with regard to Eido Roshi (嶋野 栄道), so you didn’t add at all.  Thank you for thinking of me and especially for the second letter.  It is hard to admit mistakes, especially when hurt or angry.  It makes me unspeakably sad that Eido Roshi (嶋野 栄道) is destroying himself in this way, since he gave me so much, but at last I really feel it is not good to support someone who is harming people and the Dharma.”

09/29/82

19820929R_Fisher_Ogura_Xscribed.pdf

Letter from Adam Fisher to Dr. Tado Ogura.

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

“After 1975, when Mr. Shimano’s bedding of a number of women sangha members came to light together with descriptions of his treatment of those and other women, many members quit Zen Studies Society.  Those who left in 1975 left for the same reasons others left in 1979 and still others left in 1982.  The same may be said for those who stayed.  The reasons, the fears, the positions, the angers, the confusions -- each and every concern was exactly the same in 1975 as it was in 1979 as it is in 1982.  The only thing that has changed is the people expressing those concerns.  In 1975 as in 1979 as now those who stayed and those who left both harbored the hope that some conciliation might be found in the Buddhist -- not to mention human -- certainty that in the confession of error there lay health.  In 1975 as in 1979 as now, many loving offers and invitations to that sort of health were placed before Mr. Shimano.  In 1975 and in 1979, it didn't work.  So, those unwilling to be still in 1975 left.  Those willing, stayed.  The dust settled even as the situation did not.”

“In 1979, a monk named Peter Kaufman (Kozen) was cleaning a public closet at Dai Bosatsu monastery when he came upon the enclosed diary written by [redacted]. Together with a resident of New York Zendo, David Bogart (Bunyu), he attempted, somewhat maladroitly, to bring the matters discussed in the diary to the attention of the Board of Trustees.  The board, according to a letter from then president Korin Sylvan Busch, responded by reaffirming 'our confidence in Eido Roshi and his leadership of our sangha.'  No mention was made in that letter of a willingness to consider the substance of what was contained in the diary.  As time passed, the controversy intensified.  Kozen and Bunyu wrote another letter to the board.  A woman, [redacted], wrote an open letter to [redacted].  That letter (second enclosure) from [redacted], perhaps the most - touching of all the documents I have seen from that time, outlines her experience of Mr. Shimano’s coercive approaches.  The Board of Trustees received copies of both the diary and [redacted]'s letter.”

“In the meantime, some board members, at whose instigation I can only guess, began to circulate the rumor  1. That [redacted] was unbalanced (and it is true that Mr. Shimano’s tastes seem to run to those who are psychologically frail) and, 2. that the notations in the diary were records of her dreams (to be discussed with her Jungian analyst).”

“My own feeling these days is that it is a pity that sex should be the focus of attention.  The sexual advances Mr. Shimano made strike me as symptomatic rather than central. Central is what some call ‘sickness’ and what I cannot help but think of as an overweaning sense of power.  A man who sees things in terms of power has no friends only associates and toadies.  The fits of self-pity we have seen around the zendo also strike me as consistent with a power mentality as does the fact that no resident of New York Zendo since 1974, when I first arrived, has left on good terms with Mr. Shimano.  Likewise the 'noble silence' and the references to a (very faulty) sense of so-called honor.  Most significant of all in my mind is the unwillingness to admit error (even as a tactic) and the equating of self with some higher authority to which he alone seems to feel himself privy.  Without rancor, I would suggest parallels to Richard Nixon."

"Still, in all, I guess I am no longer very interested in all the analyses.  Probing motivations, I now feel, is pleasant, perhaps, but it is off the subject.  On the subject for me are: 1. actions, and,  2. a reaction I can best describe as neither intellectual nor emotional.  That reaction is simply, 'No!' Based on that response and on an overload of first-hand experience, I too have left New York Zendo… with deep regret, though certainly not deeper than that felt by all those who preceded me.”

09/29/82

アダム　フィッシャーよりドクター小倉ただおへの手紙。

犠牲者の名前はこの文書から削減されています。

”１９７５年以後、嶋野氏が多くの僧伽メンバーの女性達と性交渉を持った後、これらの女性達、又他の女性達は禅スタデイ　ソサイエテイを去りましたが、彼のこれらの女性達に対する事後処理も含めて事件が公表化されました。　１９７５年に、１９７９年に、また１９８２年に去った人びとは皆同じ理由で去ったのです。　去らずに残った女性達の間でも同様の発言がありました。　理由は恐怖、地位、怒り、困惑...各々の、全ての女性達の想いは１９７５年の場合、１９７９年の場合、１９８２年の場合皆同じでした。　違いはこの想いを経験した女性です。　現在も、１９７５年、１９７９年の場合も、寺に残った者も寺を去った者も皆共通して仏教徒としての何らかの調停を期待していました−−人間としての問題はさておき−−必然的に過ちの告白にはその健全性が問題になります。　１９７５年、１９７９年、そして現在の事件において多くの思いやりのある健全化への勧めとその招待が嶋野氏の面前に提示されました。　１９７５年のケースと１９７９年のケースでは効を奏しませんでした。　１９７５年、黙認を由とせぬ人びとは去り、沈黙を決め込んだ人びとは残りました。　争議の解決はなかったけれども、塵埃は治まりました。”

”１９７９年、ピーター　カフマン（こうぜん）と言う名の僧がある時大菩薩禅堂の公衆の戸棚を片付けていた時、偶然、XXXXXによって書かれた同封の日記を発見しました。　ニューヨーク禅堂の僧デイヴィッド　ボガード（ぶんゆ）と共に、彼は不手際にも日記の内容に関して理事会に相談を持ちかけました。　会長の、こりん　シルヴァン　ブッシュの手紙によれば、“私達の栄道老師に対する信頼、彼の僧伽指導権は揺るぎないものである”との彼に対する再確認で返答されています。　彼が手紙で全く触れていないことは彼女の日記の内容、趣旨とこれを考慮しようと言う意思です。　時が経ちこの論争が激化しました。　こうぜんとぶんゆは第二の手紙を理事会へ送りました。　一人の女性、XXXXXXが、XXXXXXX宛に公開状を送りました。　XXXXXXの手紙は（同封第二の文書）多分私が見た文書のうちで最も私の心を打った内容で、彼女の嶋野氏との関係のあらましをよく語っています。　理事会も日記と、XXXXXXの手紙両方のコピーを受け取っています。”　

” 間もなく一部の理事会メンバーは、煽動策に出ました。　私は推量するのですが、彼らは流言策を試みました。第一は、XXXXXXXは精神不安定である（これは事実で嶋野氏の好みの女は皆精神的にか弱い女に限られたようである）第二に、彼女の日記の特殊表現にも見えるのですが、これは彼女の夢（ユング系精神分析学者により論議されている）の記録です。”

”当今の私自身の想いは、セックスに注目の焦点を置いている事が残念だと言う事です。　嶋野氏の色情狂の症状は中心的問題ではなく、むしろ徴候として印象を受けます。　中心事項は所謂“病”と呼ぶもので私が“権力者の傲慢”と名付けずにはおれないものです。　ひとりの人間が権力の水準でものを見る時、そこには友人は存在せず、唯組合員のひとり、又はひきがえるのように諂う者しかありません。　僧堂の界隈で見られる自己憐憫の面々も、この権力に対する心理として私の心を突き刺します。　１９７４年私が初めてニューヨーク禅堂へ来て以来、誰一人として、嶋野と平和な気持ちを抱き合って寺を去った者はいません。　同様にして、“高尚なる沈黙”と（非常な誤りであるが）所謂名誉の意味です。　最も典型的に私の心に浮かぶ事は、決して過ちを認めない事（たとえ表面上の技巧としてさえ）と、非常に高い地位にある権威筋と自分とを同等に置きたがる事で、多分彼自身そう信じているに違いありません。　悪意ではなく、私は彼をリチャード　ニクソンと同格に置きます。”

” とにかく、私はおそらく、もはや分析にはそれほど興味を持っておりません。　動機の源を探り、今私は平和な気持ちです、これは主題から離れてしまいますが。　私にとって問題は、１.行動、そして２.反動で、私に出来る限りの説明は知的でも感情的でもありません。　反動は常に“否”です。　反動に基付いて、私達が直面して来た、あまりに多くの重荷の経験により私も又ニューヨーク禅堂を去りました...深い悔いと共に、しかし私より以前に去った人びとよりも深いものであったかどうか。”

10/01/82
★

Letter from Robert Aitken to Adam Fisher.

I know nothing of the newest éclat. I am not particularly interested in knowing the gory details, but if something is published, I would be grateful for a copy.

I think it would be very important, as you say, for people going through the trauma of a 'death' to gather weekly or fortnightly for sharing as well as for zazen."

10/08/82
★

Letter from Robert Aitken to Dr. Tadao Ogura.

"If there is anything I can do from this remove to expedite your inquiry, please let me know. I will not hesitate to write up the 1964 eclat in detail if this would be helpful."

10/08/82

ロバート　エイトケンより小倉ただお医学博士への手紙.

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

10/08/82
★

Letter from Robert Aitken to Jochi George Zournas.

“I have written to Dr. Ogura giving him the names of the two psychiatrists involved in the 1964 affair, together with the name of a third psychiatrist who was supervisor of one of them, doing his residency at the time.  I also furnished him with addresses and phone numbers of two of these doctors, the third having moved away. I also offered to write up the entire matter if necessary.  I felt this was as much as I could to without hearing from him directly.”

“I have also heard from Adam Fisher, whom I met without remembering at Daibosatsu in 1976. Apparently my piece In Ten Directions, ‘The Mind of Clover,’ was helpful to him in his process of deciding to leave Shōbōji, and he wrote thanking me, mentioning in passing that there had been a new flareup at Shōbōji, and that it with earlier scandals might be written up in The Village Voice. Whew!  Fasten your seat belt.”

“Fisher asked my opinion about the possible formation of a sharing group which might be a source of support for Zen Studies Society old-timers who are really suffering at this time, I wrote back endorsing this idea:

I think It would be very Important, as you say, for people going through the trauma of a ‘death’ to gather weekly or fortnightly for sharing as well as for zazen. The format at such a sharing meeting and the skill of the facilitator would be quite important, I should think. The National Training Laboratories model of sharing in a circle without ‘talking across,’ and then sharing when recognized in turn by the facilitator, is an excellent one. I suggested that the facilitator be someone you trust who is not particularly involved in the uproar.”

“I hope that something of the kind might be set up. The emotional health of a lot of people is involved here, and I feel quite concerned.”

10/11/82
★

Letter from Jochi George Zournas to Robert Aitken.

10/15/82
★

Letter from Robert Aitken to Xxxxx Xxxxxxx.

10/15/82
★

Letter from Robert Aitken to Soen Nakagawa.

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

10/15/82

ロバート　エイトケンより中川宋淵への手紙。

10/15/82
★

Letter from Robert Aitken to Robin Westen.

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

10/15/82

ロバート　エイトケンより　ロビン　ウェステインへの手紙.　

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

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

10/16/82
★

Letter from Robert Aitken to Koun Yamada.

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

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

10/19/82
★

Letter from Shimano to ZSS Sangha.

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

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

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

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

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

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

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

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

10/19/82

Minutes of ZSS Board of Trustees Meeting.

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

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

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

10/19/82

Official ZSS Press Release.

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

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

(See entry of: 05/21/84 )

10/19/82

ZSS新聞公式発表

国内、外を問わずいかなる禅仏教組織からの独立を宣言。

10/19/82
★

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

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

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

10/21/82
★

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

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

10/21/82
★

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

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

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

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

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

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

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

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

(See entry of 08/05/93 )

10/27/82
★

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

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

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

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

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

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

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

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

10/29/82
★

Letter from Koun Yamada to Robert Aitken.

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

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

11/01/82
★

Letter from Adam Fisher to Shimano.

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

11/01/82

　アダム　フィッシャーより島野への手紙。

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

11/03/82
★

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

11/03/82
★

Letter from Jochi George Zournas to Robert Aitken.

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

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

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

11/03/82
★

Letter from Robert Aitken to Koun Yamada.

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

11/03/82

ロバート　エイトケンより山田こうんへの手紙

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

11/11/82
★

Letter from Robert Aitken to Taizan Maezumi and Richard Baker.

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

11/11/82
★

Letter from Robert Aitken to Robin Westen.

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

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

11/11/82
★

Letter from Robert Aitken to Jochi George Zournas.

11/30/82
★

Draft of a Release Document.

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

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

11/30/82
★

Letter from Ted Gamble Clause to Robert Aitken.

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

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

12/01/82

Letter from Kozen Peter Kaufman to Jochi George Zournas.

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

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

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

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

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

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

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

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

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

Korin Sylvan Busch

Rinko Peggy Crawford

Koun Robert Shoenholt

Wado Vicky Gerdy

Chigetsu Ruth Lillianthol

Myoan Maureen Freedgood

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

12/01/82

こうぜん　ピーター　カフマンよりじょうち　ジョージ　ザウナスへの手紙。

二人の犠牲者の名前はこの文書から削減されています。

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

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

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

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

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

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

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

12/16/82
★

Letter from Robert Aitken to "Dear Friends."

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

[See entry of: 07/26/10]

12/29/82

Minutes of ZSS Board of Trustees Annual Meeting.

04/13/83
★

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

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

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

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

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

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

04/13/83

じょうち　ジョージ　ザウナスより　ロバート　エイトケン宛の書簡

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

個人またはグループのほぼ全員、裏切られた思いで深く傷つきました。

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

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

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

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

04/21/83
★

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

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

05/08/83

Minutes of ZSS Board of Trustees Meeting.

06/00/83

Zen Studies Society News Letter; Summer Fall 1983.

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

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

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

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

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

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

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

07/05/83

Minutes of ZSS Board of Trustees Meeting.

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

09/11/83

Minutes of ZSS Board of Trustees Meeting.

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

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

10/01/83
★

Letter from Robert Aitken to Leslie Savan.