The Shimano Archive
嶋野 栄道 老師 アーカイブ

07/10/11

The Four Views

An Excerpt from a Teisho Delivered on Sunday, July 10^th 2011
by Genjo Marinello Osho. 

An analogy of Eido Shimano (嶋野 栄道) as wanting to be seen as an "Old Grandpa."

07/12/11

Genjo Marinello Osho - Shimano's Fifth and Most Recent Dharma Heir

Resignation from the Zen Studies Society Board of Directors.

“Given our recent success encouraging Eido Roshi to be fully retired and not do any more teaching on or off campus, I feel we have rounded a big corner for the Zen Studies Society (ZSS). Therefore, I can withdraw from this board without feeling I am abandoning this organization or my commitment to True Dharma.”

“In addition, it is clear from our last Board Meeting that my position is no longer in harmony with the majority of this board. I feel that in order for ZSS to deeply heal and grow in a way that will allow a genuine opportunity for former students to return and the real possibility of cultivating new students, at least a moderate break from Eido Roshi’s presence on campus is necessary. I also believe that Eido Roshi should not have rooms or space devoted to him for his use on either property, and I’m frustrated that after six months of retirement neither of his rooms have been cleared. I think that this board is taking a huge fiduciary risk by allowing highly restricted but regular access on ZSS property to someone who has such a long documented history of ethical breaches. At this point, the slightest sexual transgression by Eido Roshi on our property would be disastrous for us. Given his recent documented lack of awareness of the severity of the damage he has done, as evident by his July 5^th letter to us requesting that he be allowed to lead zazen and teach Dharma classes at New York Zendo (NYZ), I think it is a mistake to allow him regular, all be it highly restricted, access to our property. I fully understand and support the ideas of installing an electronic lock with camera that would only allow access for him at times that NYZ is not in use by our sangha, but really if these are the precautions that are deemed necessary, I think it is safer just not to let him on the property at all.”

“Let me be clear that I have no interest in punishing Eido Roshi for past transgressions, and I support paying him and Aiho-san a decent retirement stipend for the rest of their lives; however, I am concerned by how difficult it has been to arrive at a mutually agreeable amount. Nevertheless, I trust your negotiations will soon conclude with a satisfactory arrangement that everyone can live with.”

“If a committee is convened at the August meeting to assist with the development of new bylaws, I will volunteer to join it, as I am still committed to assisting the ZSS becoming a membership-based organization, where at least the majority of the board is elected by the membership.”

07/12/11

げんじょう　マリネロ和尚　−　嶋野の五番目の一番新しい法嗣
禅スタデイ　ソサイエテイ理事会を引退。

”それに加えて、この前の理事会議において明白になった事ですが、もはや私の存在は多数の理事会員との和合を保つ事が出来ないようです。　私はZSSが深く治癒し、成長し、前弟子達が再び禅堂に戻る事が可となる機会をつくり、さらに新しい弟子を招く所迄の真の可能性を育てるには、少なくともある程度の栄道老師との断絶を堂内で行なわなければならないと思っています。　さらに栄道老師は彼自身の場所を堂内に持ってはならないと思うのですが、引退後六ヶ月経った現在、未だに彼の部屋はそのまま残っており私はこれに問題を感じます。　あのように道徳違反の長い歴史的記録を持つ人物に、立ち入り禁止区域のZSS堂内に、通常の出入りを許可する事は、理事会自身大きな信託の危険を犯していると思います。　現時点で、私達の場所で、栄道老師がいかに小さくとも性的違反を仕出かしたとしたら、これは私達にとって決定的に悲惨な結果をもたらします。　彼の７月５日の私達への手紙を見れば明瞭な事ですが、彼は彼自身の犯した害悪の酷さに対して自覚が全く無いどころか、ニューヨーク禅堂での坐禅、達磨クラスの指導を今もって要求する始末ですから、彼を立ち入り禁止区域と決められた場所に出入りさせる事は絶対に間違いであると思います。　カメラ付きの電子鍵を設置する案は私も完全に理解し、賛成します。こうする事で我々が僧伽を使用していない時のみ彼の出入りを許可することが出来るのですが、もしこれが必要な用心なのであるならば、私は彼の完全立ち入り禁止を決定する方がより安全な策だと思います。”

”私がはっきりさせておきたい事は、彼の犯罪を罰するつもりはなく、むしろ彼と愛法さんに対し気前良く引退恩典を支払う事も支持しています。　しかし両者の合意を得る事は難しいであろうと案じてもいます。　とにかく、貴方のこの交渉もやがて終了し、皆が納得出来る協定に落ち着くであろうと信頼しています。”　

”もし８月の集会で新しい条例を作り上げる相談のため召集がある場合は私もボランテイアとして参加します。　ZSSは会員制の組織であり少なくとも半数以上の理事は会員より選出されており、私はZSSを支持する決意でおりますから。”

07/13/11

Genjo Marinello, Osho - Post to Zen Forum International.

“However, even though Eido Roshi in his remarks acknowledged that ‘we all suffered’ particularly in the last six months since his retirement, and Shinge Roshi acknowledged that we all have faced pain and difficulties during this transition, neither of them mentioned the reasons for his precipitous retirement. There was no direct acknowledgement of the harm that was done to this sangha because of decades of ethical breaches by the founding abbot, not to mention the harm done to the many female students that had to suffer his advances or his requests to keep affairs secret.”

“I was not in attendance, but it was reported to me that Eido Roshi put the five members of the ZSS board who were present for the announcement on the spot by asking that he be given a key to the New York Zendo Shobo-ji (NYZ) a couple of blocks from his condo on the upper East Side of New York City. The purpose of wanting a key became very clear when the board received a letter dated July 5th requesting that he be allowed to continue to lead zazen, teach Zen classics, lead Japanese Dharma classes, and offered to nurture the next generation of students. The ZSS Board promptly said no thank you.”

“Since his retirement December 8th, 2010, Eido Roshi has resisted clearing his rooms at both DBZ and NYZ, this resistance comes from his natural desire to be a grandfatherly figure and presence at both locations that he was so instrumental in founding. Eido Roshi’s desire to let True Dharma continue is very genuine, and naturally he wants to help all he can. And if this were a normal retirement his efforts would be more than welcomed, they would be treasured. However, given the real dilemma created by his ethical breaches, the need for the ZSS sangha to heal in peace and for new leadership to have the opportunity to grow and develop it seems obvious to me that he must clear out his rooms and be restricted from being a grandfatherly presence or holding a professor emeritus status or function.”

“It is abundantly and tragically clear that he does not yet have a clear understanding of how much damage he has done to the ZSS and American Zen. Without this understanding, which even a long break may not provide, I believe his continued presence, all be it highly limited and restricted, will hinder the deep healing needed to attract new students or generate a genuine opportunity for former students to return.”

“On this point the ZSS Board disagrees with me, and because I can no longer be harmonious with their course, I have decided after deep reflection, that I must withdraw as a sitting member of this board. Therefore, I submitted my resignation this evening.”

07/16/11

Email from Genjo Marinello, Osho to Chobo-Ji Members and Friends.

[The complete Teisho is on line here
in the following entry.]

06/05/11

Released:
07/16/11

Who Deserves to Receive Offerings?

Genjo Marinello, Osho - New York Zendo Teisho.

07/19/11

Genjo Marinello, Osho - Shimano's Fifth and Most Recent Dharma Heir

Post to Zen Forum International.

"I completely agree that the power dynamic can sometimes be so great between a spiritual teacher and their students, that if it is the case that the teacher is pursuing aggressively a much younger vulnerable student, such actions are so lopsided as to boarder on rape. I wish I had not heard stories like this and worse concerning Eido Roshi, but I have. If they are true, and I personally believe they are, then indeed the scars from such encounters can easily last a lifetime. I and many others defended Eido Roshi believing that his history of sexual encounters with students ended long ago, I believed, or was it deeply wished, they had. I certainly had no first or second hand knowledge of any continuing violations in the time that I trained with him before last June, but I now believe he was very good at keeping these things secret. To say I am disappointed is a vast understatement, and some of that disappointment is directed at my own gullibility."

07/19/11

げんじょう　マリナロ　和尚　−　嶋野の最も新しい五番目の法嗣

禅フォラム　インターナショナル掲載

07/20/11

Letter from Roko Sherry Chayat to "Dear Sangha" on the Zen Studies Society Web Site.

"It is my profound wish that we bring this about, so that we can go forward in a positive way at Dai Bosatsu Zendo Kongo-ji, the New York Zendo Shobo-ji, the Zen Center of Syracuse Hoen-ji, Seattle’s Chobo-ji, and other associated practice centers, creating an atmosphere of openheartedness, kindness, and mutual respect. These attributes are integral to authentic Rinzai Zen practice, in keeping with the compassionate and noble teachings of the Buddha."

"Every single person who has been part of the Zen Studies Society family must have the opportunity to be heard. Please come and share your experiences and feelings, so that we can create and uphold a healthy and inspiring practice environment for us and for future generations."

07/22/11

Letter to the Zen Studies Society Board of Directors from Kobutsu Malone.

REDACTED
The name and identifying information of a survivor has been redacted from this document.

"The reality of the situation is that Eido Shimano and his wife have maintained the Zen Studies Society as a totally compartmentalized body since its inception under his leadership in 1964."

“The extent of this compartmentalization has been made evident by the shimanoarchive for the world to see.  You all know, from your own experience, that this is indeed the case.  None of you were aware of the true history of Mr. and Mrs. Shimano’s depredation and manipulation of the board through deliberate obfuscation prior to the public release of the archive documents on March 25, 2010.”

“The archive comprises as comprehensive a record of documentation as I have been able to assemble.  There is more out there that I hope people in the extended  / disenfranchised ZSS Sangha will come forward with to help build a more comprehensive public historical record of the Zen Studies Society than what is presently available.”

“In addition to what I have been able to document, I have been privy to a vast amount of anecdotal information that is not documented but that comes from reliable and trustworthy sources.  I am writing now to provide you with some of this information that pertains specifically to the ‘retirement package.’ ”

“What most of you are probably not aware of is that after the scandal in the mid 90’s, another ad hoc group of ZSS Board members met privately off campus to examine the possibility of taking control of the BOD in light of the presence of Board members who were of the opinion that their personal loyalty to Eido Shimano transcended their legal fiduciary responsibility to the Zen Studies Society and the Sangha.  This group was unsuccessful in their attempted 'mutiny' and the participants either resigned in disgust or were discharged from the Board.” 

“In her resignation from the ZSS Board on September 10, 1995, Frances A. Perriello, Esq. detailed the absurd implications of the proposed 'retirement package' adopted by the Board for the Shimano’s.  Ms. Perriello details the problems with the proposed 'package' and sums up the situation succinctly with these words: ‘It is my opinion that the Society cannot afford to be this generous since these obligations threaten the long-term financial viability of the organization.’ ” 

“In around 1996 I learned through a confidential source (a former Board member at the time) that one of the areas of investigation undertaken by the 'mutineer' faction was an attempt to determine the actual needs of the Shimanos for their retirement.  This former Board member informed me that in a discussion with the ZSS accountant (who was also the Shimano’s personal accountant at the time) he was informed in confidence that the Shimano’s were indeed quite well off, having some three and a half million dollars in personal assets.”

“I bring these (albeit unsubstantiated and undocumented) allegations to your attention in hopes that the present Board will cancel any 'retirement package' negotiations with the Shimanos for cause:

First:  Mr. Shimano has repeatedly, with impunity, ignored and violated fundamental ethical and moral values that have been made quite clear to him on innumerable occasions as a consequence of his behavior in the past.

Second:  Through his endlessly repeated violations, he has demonstrated time and again that he is not, and has never been, fit to perform as a spiritual leader, abbot, or chairman of the Board, of the Zen Studies Society.  It is irresponsible and illegal for the Board to even entertain the idea of rewarding a 'retirement package' to an employee who has willfully and deliberately not performed his employment requirements, who has no need of such funding and who, by forcing the issue, will cause the Zen Studies Society to commit institutional suicide.  Mr. Shimano and his wife are apparently far from indigent and in no need of any sort of retirement remuneration.  They may claim that their 'retirement package' is a contractual obligation irrespective of their financial standing – Mr. Shimano’s historic words 'none of your business' come to mind.  If such an arrogant approach is taken, it only further substantiates his irresponsible and arrogant behavior toward the Triple Gem.  In truth, the Shimano’s are fully aware of the burden that their 'retirement package' will place on the Society and that it will ultimately force the organization into bankruptcy.  There is only one term that can be applied to their holding such a position… pure, unmitigated revenge.

Third:  It is the Board’s clear duty to the Sangha, the Zen Studies Society, and the State of New York to exercise fiduciary responsibility to insure the viability of the organization over and above any misguided feelings of loyalty or indebtedness they might personally feel toward Mr. Shimano.

Fourth: That Mr. Shimano has repeatedly destroyed multiple iterations of the active Sangha through the decades including his completely illegitimate, unilateral disbanding of the Sangha in December of 1975.  Mr. Shimano has consistently blocked and sabotaged every effort by the Sangha over the decades to work toward self-sufficiency and sustainability of the organization; instead he has forced the organization to become totally dependant on himself as the sole fundraiser from primarily Japanese supporters.

It would appear that the Board might seriously entertain placing the stipulation on any further negotiations concerning any Shimano retirement package that the Shimano’s make full disclosure of their assets, including his quite substantial income in Japan every February, income from his overseas teaching in Japan and Europe, his Japanese book and DVD sales in Japan.”

07/22/11

古佛　マローンより禅スタデイ　ソサイエテイ理事会への手紙。

”１９９５年９月１０日、ミス　フランシス　A. ペリエロは彼女のZSS辞職に際して、嶋野によって提案され受諾された“引退恩典”の不合理な内容を明快に説明しています。　ミス　ペリエロは“恩典”の問題点を詳しく説明し簡潔な言葉で実情を述べています：’これは私の意見ですが、この債務は教団の長期財政的生存能力を脅かすものであるという理由で、ソサイエテイはこのような気前の良い支払いをする余裕はありません’”

” １９９６年頃、機密の筋（当時の理事会員）からの情報により知った事ですが、“抵抗者達”により嶋野の引退恩典の必要性が調査されました。　この前理事会メンバーの調査によれば、ZSSの会計士（この会計士は当時嶋野の個人会計士でもあった）と会合を持ち、この会計士より内密に知らされた所によれば、嶋野は驚くべき資産家でなんと３百５０万ドルの個人資産を蓄えていると言う事でした。”

”私は是等の（実証も証拠文書もないのであるが）弁証を貴方に提供し、理事会が嶋野との“引退恩典”の交渉を中止するよう期待するものす。

第一：　嶋野氏は繰り返し刑罰を受ける事無く、基本的倫理と道徳の真義を無視し、違反を犯して来ましたが、是等は皆過去における彼の行為の結果である事は当然彼もはっきりと承知している事です。

第二：　際限なく繰り返された違反の実証を見尽くして来た我々にとって、彼が神聖なる場所の指導者として、住持として、或は禅スタデイ　ソサイエテイの会長として不適格であることは、もはや疑う余地がありません。　義務付け

られた職務を故意に、十分承知の上で果たさなかった雇用人に対し、そしてこの雇用人は基金を全く必要としないばかりか、この支払いを強制される事は禅スタデイ　ソサイエテイ自身の自殺行為であることを考慮すれば、恩典を授与

する事自体無責任であり、不法行為であると思います。　嶋野氏と彼の妻は我々の判断した所、貧困からはほど遠い状態にあり、引退報酬等は必要としていません。　彼が引退恩典を要求する理由は、彼の経済状態には何ら関係なく、

単に契約上の債務で　−　嶋野氏の歴史的常用語“お前に関係ない”が思い出されます。　このような要求を受け入れると言う事は、三宝に対する違法行為であり、彼の無責任で傲慢な行為をさらに進める事になります。　真実、嶋野氏は

彼の“引退恩典”の支払いがソサイエテイにとって如何に重荷であるかという内情は十分に承知している事であり、このため教団を破産に追いやるであろう事など彼の思慮にはありません。　唯一つ彼の心情を説明する言葉は、復讐です。

第三：　理事会の、僧伽に、禅スタデイ　ソサイエテイに、ニューヨーク州に対する明確な信託責務は教団の存続を計る事であって、嶋野氏に対する個人的忠誠心、又は恩義を第一の重要事項に置く事は心得違いと言うものです。

第四：　嶋野氏は活動中の僧伽を何十年にも渡り彼の完全に違法的、一方的行為により破壊し、１９７５年１２月にはついに組織を解散にまで追いやった。　嶋野氏は僧伽が自立へ、又はその継続への道を歩み始めると、あらゆる手段

をもってこれを遮り妨害した；彼の計算は、教団の彼に対する完全依存、つまり彼をして唯一無二の基金統轄者に納まり、とくに日本人系支援者の間でこれを強行したことです。

理事会は引退恩典の契約協議を継続するに先立って、真剣に嶋野氏の全面的資産公開調査、つまり、毎年２月日本での相当額に登る収入、日本、ヨーロッパにおける布教収入、日本における本、DVD販売収入を含めて考察するべきです。”　

07/23/11

Nonin Chowaney
Post to Zen Forum International
on July 23, 2011.

"If you're interested, please check out the website. If you know of a Buddhist temple, monastery, or group that is having internal problems of any sort, or any other church group or non-profit organization, you might refer them to An Olive Branch. "

07/27/11

An Email from Tenshin Hill to the Zen Studies Society Board of Directors.

“In light of recent revelations I am deeply troubled by a number of matters:

The first is the unwillingness of the Society to decisively deal with instances where an officer of the Society has violated the organization’s ethical guidelines. I am deeply concerned with the Society’s Board of Director’s (‘BOD’) apparent attempts to provide future income to a former, disgraced officer of the Society who has repeatedly violated the Society’s ethical guidelines – and, yes, he is clearly on record as having done so.

The BOD appears to hide behind an existing 'Retirement' Agreement (‘Agreement’), as if they have no choice but to fulfill the terms of this agreement despite the facts that (a) meeting the terms of the Agreement would jeopardize the Society financially and (b) providing financial and other benefits to a former executive officer of the organization who has publicly admitted to repeated violations of the Society’s Ethical Guidelines is a patently irresponsible action for any Board of Directors to take. In other words, by doing so, the BOD is abrogating its fiduciary responsibility to the organization, the Sangha, and the State of New York.”

“Under 11 USC, Title 11, this Agreement would quickly be identified by the Court as an executory contract and as such nullified. This solution is that simple, yet the Board does not take the appropriate, reasonable, and responsible business actions. It appears to many that the BOD is either unwilling or incapable of fulfilling its obligations, both as the directors of a 501(c)(3) and to the Society’s benefactors, including me and the family and estate of its largest benefactor, Doris and Chester Carlson – and, yes, Mrs. Carlson, the daughter of Doris and Chester, is still alive.”

“The second issue is the recent discovery, through reading the online Eido Roku, that after paying membership dues to Zen Studies Society for years, it was not actually a membership organization at all. During that time, I was referred to as a Member. I have seen internal Society documents that refer to the revenue stream from these ‘dues,’ as, ‘membership dues.’ Sangha members were referred to as either, ‘Members,’ or, ‘Provisional Members.’ This slight-of-hand and lack of transparency appears to me as, in the least, deceptive, and potentially, as outright fraud.”

“The third issue has to do with the Board’s apparent inability or unwillingness to conduct proper due diligence. Members of the Society’s Board have stated that audits were performed of the finances of the Society, Dai Bosatsu Zendo, and New York Zendo, and that nothing inappropriate or illegal was uncovered. I question the accuracy of these statements, because the Board apparently never uncovered or investigated the Abbot Tani Foundation (‘Tani Foundation.’)”

“Shimano Eido is an officer of the Tani Foundation, serving in the capacity as Vice President and Treasurer, and the accountant for the foundation is Nagano & Morita of 250 East 1st Street, Los Angeles, CA. Documentation on the Foundation is available publicly. I was able to uncover a substantial set of records about this foundation, and I therefore question how the Society’s BODs overlooked the existence of a Foundation controlled by its former Chairman, especially when monies were transferred between the Society and the Tani Foundation.”

“Whether this oversight is the result of obfuscation by or is due to negligence on behalf of the Board is irrelevant. Either way, it clearly demonstrates that the current Board of Directors of the Zen Studies Society is incapable and/or unwilling to execute their fiduciary responsibility to the Sangha and the State of  New York. The only tenable solution is for the New York State Attorney General’s Office to be invited or to step in and restructure the Society in the public interest.”

“The Tani Foundation has existed since 1993, and continues to this day with assets of approximately $1.3 million and cumulative disbursements of at least $914 thousand from 1996 through 2009. The majority of disbursements have been made to organizations controlled by either Shimano Eido or another officer, Yamakawa Shogen, the current Abbot of Shogen-ji Temple in Minokamo-shi, Gifu, Japan. IRS documents (990-PFs) show Shimano Eido as the Vice President and Treasurer of the Foundation and indicate he in control of disbursing funds. The Foundation is structured as an IRS 501(c)(3) Private Foundation, meaning it must give away a percentage of its assets annually.”

“Why this Foundation should trouble you is quite simple. It has transferred at least $132 thousand to DBZ – I suspect this figure is higher as an additional $425 thousand was disbursed during the 1996 through 2000 period and possibly more in the 1993-1995 period, although detailed information on the recipients is not available from that far back. Since money has been transferred to DBZ, it should be reflected in DBZ’s books.

· If the transfers are on the DBZ books, then the Board had the responsibility to uncover and investigate those transfers during its audits. The board had the responsibility to identify the source of those funds, especially since they were transfers from one tax exempt organization to another and both organizations were under the direct or indirect control of Shimano Eido.

· If the transfers are not on DBZ’s books, then how was the money accounted for and how was it used? How did your audit reconcile the discrepancy between the Society’s General Ledger and its accounts? Having answers to these questions and knowing what is going on with the organization’s finances is an example of exercising fiduciary responsibility. Lack of oversight is one concern, but the larger concern is the possibility that the Society has been used to launder money for some purpose.

Whether these transfers are reflected in the Society’s books or not, these transfers reflect potential negligence on behalf of the Board, in the worst, they may reflect criminal activity.”

“As a donor to Zen Studies Society, I would like some answers. I asked the Board in 1998 to provide all contributors with an annual sources and uses of funds statement, and never received a reply. Now that there is evidence of money being transferred from one tax exempt organization to another, both under the control of the same individual, I fear that something inappropriate or potentially illegal might have transpired. The bottom line is, have my and other donors’ contributions been used in a manner consistent with our wishes and in line with the representations made by the Society?”

[See entry of: 02/14/01]

07/27/11

てんしん　ヒルより禅スタデイ　ソサイエテイ理事会へのEメール。

BODは“退職契約”通り支払う以外手段がないかの如く振る舞っていますが、（a)契約通り支払うと言う事は、ソサイエテイを財政的困窮へ追いやり、（b）ソサイエテイの倫理条例を繰り返し破り、その結果自分の非を認めた前執行官に対し恩給を支払い、更に数々の恩典を彼の希望通り与えると言う事は完全に無責任な行為だと言えます。　言い換えれば、このような契約を果たすと言う事は、BODは組織に対し、僧伽に対し、またニューヨーク州に対し、信頼と責任を廃棄するものです。”

” 合衆国法１１条１１令は法廷において、即座に契約事項を鑑定し、無効にします。　この解決策は非常に簡単であるにもかかわらずBODはこの適切で、道理に叶った、正当な手段を取ろうとしていません。　我々にとって明らかな事は、BODは役員達５０１（C）（３）及びソサイエテイの後援者達、私や家族も含めて、又ソサイエテイの最大の後援者ドリスとチェスター　カールソン　−　そうです、ドリスとチェスター　カールソンの令嬢、ミセス　カールソンは未だ存命なのです、これらの人びとに対する責務を果たす事に不同意なのか、それとも無能なのでしょうか。”

”第二の問題は、オンラインの栄道録を読んでいて発見した事ですが、長年私は禅スタデイ　ソサイエテイに会員費なるものを支払って来ました。　しかし実はこの組織は会員制組織ではないことが分かりました。　今日まで私は会員と呼ばれて来たのですが。　ソサイエテイ内部の文書に“会員費”の“支払い”による収入という文字が見えます。　僧伽のメンバーは“会員”又は“臨時の会員”と呼ばれています。　この　−　たとえ小さくとも　−　公明性の欠如は、人を欺くものであり正真正銘の詐欺行為と私は見ます。”

”第三の問題は、理事会は理事会として当然の責務を行なう能力が無いか、それともその意志が無いように見えます。　理事会のメンバーは会計士によりソサイエテイ、大菩薩禅堂、ニューヨーク禅堂の財政調査を行なった結果、一つも不審、不法の点は無かったと言いました。　私はこの供述を疑います。なぜならば、明らかに理事会は谷ファウンデーションの住持（“谷ファウンデーション”）について明らかにしていません。”

”嶋野栄道は谷ファウンデーションの重役で、副社長兼会計係を努めています。　会計士はカリフォルニア州、ロスアンジェルス２５０東１番通りの長野と森田の両氏です。　この財団の明細は公式に見る事が出来ます。　私はこの財団に関する相当量の資料を集め調査した結果いかなる理由で理事会は前会長が支配する財団を見過ごして来たのか、とりわけ多額の金が谷ファウンデーションとソサイエテイの間を往来して来たのか、大いに疑問を抱くに至りました。”

”この見落としは単にうっかりした手落ちか、それとも理事会の不当な怠慢か。　何れにしても明らかな事は、現在の禅スタデイ　ソサイエテイの僧伽に対する、又ニューヨーク州に対する信託責任を果たす事に無能／又はその意志が無かった事を表しています。　唯一つ、筋道の通った解決策は、ニューヨーク州法務長官の人員をソサイエテイに招き、調査を仰ぎ、公衆のために組織の建て直しを計る事です。”

”谷ファウンデーションは、１９９３年以来今日迄存続し、ほぼ＄１．３００．０００の資産を蔵しており、１９９６年から２００９年迄の間に累積した譲渡額は、＄９１４．０００に登ります。　主な支払いは、嶋野栄道又は他の役員小川しょうげん、日本の岐阜県美濃加茂市、しょうげん寺の住職によります。　税務局文書（９９０−PFS）は嶋野栄道を財団の副社長兼会計係と記しており、彼が資金の管理を行なっている事が見えます。　この財団はIRS５０１（C）（３）個人財団として登録されており、毎年資産のパーセンテージが支払われている筈です。”

” この財団組織が問題視される理由は簡単です。　DBZに少なくとも＄１３２．０００　−　私の推量では、追加＄４２５．０００が１９９６年から２０００年間に、恐らく１９９３年から２０００年の間にはさらに多くの支払いが成されたものと見られます。　唯、細部にわたる受取人の記録は、大分前の事なので分かりません。　金がDBZに向けて支払われたのであるから、当然、DBZの会計簿にこの記録が載っている筈です。
もしこの譲渡関係がDBZの会計簿に載っているならば、理事会はこれを表面化し、会計検査の調査を行なう責任があります。　理事会は基金の出所を明らかにしなければなりません、なぜならば、これらは免税組織からもう一つの免税組織へ向けて行なわれたことであり、両者とも嶋野栄道の管理によって成された事だからです。
もしこの譲渡関係がDBZの会計簿に載っていない場合、この金はどのような性質の金と見なされ、どのように使用されたのでしょうか？　貴方の会計事務はどのようにこの矛盾を調停し会計残高の金銭処理をして来たのでしょうか？　是等の問いに答え、組織内で何が行なわれて来たか、その実態を学ぶ事は今後の課題です。　見落としの誤りであるならば、これはこれで一つの問題ですが、更に大きな問題の可能性も考えられます。　ソサイエテイが金の運搬取引に利用されたとも考えられるからです。
この取引がソサイエテイの会計簿に載っているか否かはさておき、この取引は理事会にとって過失であり、事によれば、犯罪行為が行なわれていた懸念も大いにあります。”

禅スタデイ　ソサイエテイの施主の一人として、私はこの答えを要求します。　１９９８年に理事会に対して全ての後援者の名前と年収、その行方の一覧を請求しましたが返答はありませんでした。　金が一つの組織から他の組織へ譲渡され、両組織とも同一人物によって管理されている場合、これを推察すると何やら不適当な事が行なわれているように思われます。　もしかすると、違法行為が行なわれているかもしれません。　要するに、私や他の寄付者の献金が私達の希望通り、またソサイエテイの意図を代弁して使用されていたかどうか？　さらにこれは、従業者のソサイエテイに対する寄進として相応しいものであろうか、という組織側の質問にもなります。”

[記載事項参照：02/14/01]

07/27/11

Internet FAQ Archives
Online Education

Listing for The Abbot Tani Foundation

250 East 1^st Street, Suite 1200

Los Angeles, CA 9001

Abbot Tani Foundation

Employer Identification Number (EIN):            330506841

Name of Organization:            Abbot Tani Foundation

In Care of Name:            Nagano & Morita Cpa

Address:            250 E 1st St Ste 1200, Los Angeles, CA 90012-3828

Activities:            Boy Scouts, Girl Scouts, etc.

Subsection:            Charitable Organization

Ruling Date:            06/1993

Deductibility:            Contributions are deductible

Foundation:            Private non-operating foundation

Organization:            Corporation

[Boy Scouts, Girl Scouts, etc.?]

07/27/11

IRS Form 990-PF

Filed in 2001 for the Abbot Tani Foundation.
EIN # 33-0506841

07/27/11

IRS Form 990-PF

Filed in 2002 for the Abbot Tani Foundation.
EIN # 33-0506841

07/27/11

IRS Form 990-PF

Filed in 2003 for the Abbot Tani Foundation.
EIN # 33-0506841

07/27/11

IRS Form 990-PF

Filed in 2004 for the Abbot Tani Foundation.
EIN # 33-0506841

07/27/11

IRS Form 990-PF

Filed in 2005 for the Abbot Tani Foundation.
EIN # 33-0506841

07/27/11

IRS Form 990-PF

Filed in 2006 for the Abbot Tani Foundation.
EIN # 33-0506841

07/27/11

IRS Form 990-PF

Filed in 2007 for the Abbot Tani Foundation.
EIN # 33-0506841

07/27/11

IRS Form 990-PF

Filed in 2008 for the Abbot Tani Foundation.
EIN # 33-0506841

07/27/11

IRS Form 990-PF

Filed in 2009 for the Abbot Tani Foundation.
EIN # 33-0506841

07/27/11

The Funds Reported Transferred to the Above Address Total $178,066.00 Over a Fifteen Year Period.

Triplex
Year Built: 1954
9 Bedrooms
4 Bathrooms
Approximately 2,691 Sq Ft
Lot size: 8,690 Sq Ft
County: Los Angeles

Financial History

Last sold on 1/19/2007
Last assessed at $150,375 on 2010

07/30/11

Adam Fisher, Personal Journal Entries from 1976.

"ER [Eido Roshi] talked first. His tone at first was apologetic, though he never said 'I'm sorry' aloud. The 'matter' had caused dissention. The 'matter' had diverted some from the practice of zazen, the central importance at the zendo. Just this morning he had been able to talk to Soen Roshi for 2 or 3 hours and clarify many issues. He said some of the stories were 'not true.' He said that some facets of 'the matter' were 'quite frankly none of your business.' He said he would be away more in future -- at Dai Bosatsu. He said he was leaving matters at Sho Bo Ji to Sylvan, Jochi, Margot Wilkie, Dogo and Wado. -- 'though of course, I am still abbot and will be consulted on larger problems.' He implied he and Aiho were airing issues a little."

"This morning, Pete was in high dudgeon. I called to say that if someone really wanted to know corporate structure, it should be public record."

"He felt ER had sowed confusion by saying some of the stories weren't true. 'People just hearing about it for the first time will probably dismiss it all,' he said. (Jean Bankier commented last night that if some of the stories were untrue, some were true.) Pete felt ER had given up nothing. He was also angry with Soen. 'He just talked to him (ER) yesterday when he promised to do it two months ago. He said that if ER didn't confess everything he (ER) wasn't a man. Now he talks about California sesshin. Who cares about sesshin?! It's irrelevant. It doesn't address itself to the issue at all!' "

"Anger."

"At Kasey's last night, I looked around the table. For the moment, everyone was silent. 'We're all back where we were,' I said, 'everyone figuring out for himself what he wants to do.' "

" 'It doesn't clear the air at all,' Pete went on today. 'Nothing's really resolved.' "

"Looking back at those faces, I think he's right. The top of the boil was scratched, a move to bring a reaction, but the pus has not yet flowed."

07/31/11

Hanazono University International Research Institute for Zen Buddhism, Zen Centers of the World Listing.

08/04/11

An Email from the Zen Studies Society.

"After lunch and a brief rest period, an adapted 'Samoan Circle' will take place: an inner circle consisting of myself, the Board president, facilitators, and three open chairs, within an outer circle of Sangha members. Everyone will have an opportunity to take an empty chair in the inner circle when she or he wishes to speak. This will ensure that every person's views and feelings are heard and acknowledged, and will encourage deep listening by all. By honoring each other's different experiences, we can promote understanding and compassion. This will help us heal, and create a healthy new community."

"The gathering is free, but dana (contributions) to defray costs will be gratefully accepted. This weekend is for all of you who care about the Zen Studies Society and want to move forward in a positive direction."

"Be sure to make your reservation now, since space is limited; email office@daibosatsu.com or call 845-439-4566. If you can't attend, and would like to contribute your thoughts, please send them by email to that address, and they will be shared with the group. For more on An Olive Branch please click here. If you would like to speak with the facilitators from An Olive Branch before the weekend, please contact barbara@an-olive-branch.org."

[ Note: the www.daibosatsuzendo.com address provided does not work, the correct address is www.daibosatsuzendo.org ]

08/05/11

Letter from Adam Fisher to the Zen Studies Society.

“On Aug. 4, 2011, a letter was sent to sangha members and those concerned about Zen Studies Society and its proprietor, Eido Shimano. The letter invited them to a meeting at Dai Bosatsu Zendo to speak out and be 'healed.'  While the setting and the format do not convince me that the Aug. 26-28 meeting will provide much more than yet another defensive and self-serving arena in which to make nice and sweep the difficulties under the carpet, still it is hard not to hope -- to applaud those who have worked so hard, been so confused, felt so apprehensive or outraged about the past and future ... who squirmed and wriggled and mustered what courage they could in a daunting situation. Thank you for what courage you managed to muster. And thank you to the extent you are capable of extending that courage into the future: For too long, too many have relied on cowardice.”

“The truth is, I would like to say something to that group. I would like to say something and yet do not trust that I could be coherent based on the long and convoluted history that needs to be honestly addressed if Zen Studies Society is to live something other than a hobbled and misshapen life. I will not be able to take part in the meeting, not least because I am old and try to steer clear of events for which I simply do not have the energy.”

“I am fortunate (some may say unfortunate) enough in the given circumstances, to belong to no established Zen institution. My reputation and income and food and clothing are not dependant on making nice when things are palpably not nice. I am not afraid to lose my job or have my livelihood diminished. I love and owe a debt to Zen practice and acknowledge that openly. But I respectfully decline to be shackled -- to be bamboozled by idiot talk of an "unconditioned realm" which turns a truly blinded eye to what is by its very nature conditioned. I will not support or suborn sweet talk and other perjury.”

“Eido Shimano was my first Zen 'teacher.' Later, I was fortunate to find a Zen teacher in Kyudo Nakagawa Roshi. Mr. Shimano taught me a lot. I am grateful for that teaching, but I would not, after 40 years of practice, wish that teaching on my worst enemy. And I do not agree with those who maintain that Shimano's shame does not touch and sully the entirety of whatever 'Zen in America' might be. His activities -- and the unwillingness to admit them openly -- have been appalling and deserve to be acknowledged and addressed as such. His lineage, to the extent that he has any, has been sullied and demeaned ... and with it, every other lineage. This is not just hyperbole.”

“Over and over and over again, Mr. Shimano was given the opportunity to act the part of a true man, to admit his missteps and malfeasances, and to seek forgiveness. Over and over and over again, he disdained the opportunities offered by the very people who fed and clothed and often loved him. Instead, he chose to maneuver and manipulate and lie outright. Never was it a specific wounded individual to whom he admitted his missteps and sought forgiveness. Always there was reference to 'this matter' or some other vague, face-saving device, a device that his supporters often bought into and supported and encouraged ... and with which they sullied themselves in hopes that, really, things weren't all that bad and those who questioned Mr. Shimano were vindictive enemies or revenge-seekers and ... well, it's nice to make nice; let's do nice Zen, compassionate Zen, profound Zen, unified and unifying Zen ... phony-baloney Zen, smiley-faced Zen, corrupt and corrupting and 'authentic' Zen... the kind of Zen that may punch endless ladder-climbing tickets but skirts what was and is in front of our noses.”

“In the past, Mr. Shimano has addressed the various eruptions and sorrows with a well-walled contrition. This 'matter' was deeply troubling to him, he said. And on more than one occasion he also asserted that his sexual predations were ‘none of your (sangha's) business.’ None of my business?! The very brothers and sisters who supported and comforted and encouraged my practice in the deepest possible ways were wounded and it was ‘none of your business?!’ Well, divide and conquer may be an acceptable tactic among the power- and money-hungry, but it is not acceptable in any sangha I want to be part of. Put bluntly, the suggestion that it's ‘none of your business’ is obscene.”

“From the beginning of the latest round of accusation and counter-accusation, offense and defense, debate and analysis, I have had only two hopes:

1. That Mr. Shimano would be cut off cleanly and completely from any access to or participation in whatever Zen Studies Society might hope to be. No more maybe's, no more just-but's, no more wishy-washy evasions. No more self-serving equivocations. Cut ... off ... cleanly ... and... completely. Mr. Shimano has proven himself worthy of this action -- an action advocated by the Faith Trust Institute among others. 'No!' means no ... end of discussion. If the Americans Mr. Shimano was so willing to disdain as barbarians over the decades are too much for him to stomach, perhaps he will find a more civilized culture in which to elevate his sparkling self-image in Japan.

2. That Zen Studies Society would find a way to apologize specifically to the individuals who were, and in some cases continue to be, ravaged by Mr. Shimano's activities. This apology would, by its nature, include the specific, in-person admission that past and perhaps present boards of directors had been complicit in denying, lying about, camouflaging or papering over those activities. Everyone would like to save face or find 'reasons' for why they did what they did. But how can anyone save face without admitting to the face they have, through their actions, proved they already have?”

08/05/11

A Letter from Roko Sherry Chayat to “Dear Zen Studies Society Sangha.”

This Letter is Posted on the Zen Studies Society Web Site and is a Duplicate of the Email Letter of 08/04/11 with a BIO Page on The Olive Branch Facilitators Added.

08/11/11

Genjo Marinello, Osho - Shimano's Fifth and Most Recent Dharma Heir

Post to Zen Forum International.

“I wish I could say that I had high hopes for this meeting in NY, where all view points could be heard and the focus could be on a positive healthy future for the organization, but given the fact that Eido Roshi is still welcome on ZSS property during this time of transition (all be it highly restricted access with no teaching), I fear the organization as a whole is still too attached to the past. I fear no one who has been abused or injured by that past will be willing to participate in this upcoming meeting. We shall see.”

“In order to really turn a corner for a healthy future, I wish Eido Roshi would volunteer to stay away from both ZSS properties for a year or more. As he is far from willing to do so, I think it falls to the ZSS Board to insist on at least some moderate hiatus. It was because the majority of this Board would not insist on taking this step that I could no longer continue to participate as a ZSS Board member myself.”

“In the course of investigating Eido Roshi's ethical breaches over the years it became clear to me that in addition to having many 'affairs' with students, he at times actively and aggressively pursued some of the most psychologically vulnerable and vastly younger female students.”

“As I have said in a previous post, ‘given that the power dynamic can often be great between a spiritual teacher and their students, and if it is the case that the teacher is pursuing aggressively a much younger vulnerable student, such actions are so lopsided as to border on rape. I wish I had not heard stories like this and worse concerning Eido Roshi, but I have. If they are true, and I personally believe they are, then indeed the scars from such encounters can easily last a lifetime.’ "

“As I see it, the organization bears some responsibility to address these wounds directly. Even though I suspect Eido Roshi greatly assisted many more people than he harmed; nevertheless, to move forward, I believe the ZSS administration must do more than restrict his presence on campus for healing and growth to be possible.”

08/12/11

Genjo Marinello, Osho - Shimano's Fifth and Most Recent Dharma Heir

Post to Zen Forum International.

08/12/11

Kobutsu Malone

Post to Zen Forum International.

PDF VERSION:
20030918_Inka_Stinka.pdf

HTML VERSION:
Inka Stinka Doo.html

08/14/11

Letter from Genkaku Adam Fisher to Kobutsu Malone Concerning a Post to His genkaku-again Blog About His Exchanges with Barbara Gray of "An Olive Branch"

“For all I know, the future of Zen in America is destined to be little more than a squishy circle-jerk. I honestly don't know but I do know that such a destiny, if true, leaves me sad ... and a bit cranky.” 

“In the lead-up to the Aug. 26-28 meeting planned at Dai Bosatsu, I and others have been in contact with members of An Olive Branch, the agency hired by Zen Studies Society to help 'facilitate' that meeting. Since I cannot be at that meeting, I had thought such contact was a hopeful sign that serious/multiple points of view about the difficulties at ZSS would be considered. My contacts were pleasant, if dutifully non-committal.”

“But a little at a time, as the brief of An Olive Branch grew clearer in my mind, I came to regret my participation. As I understand it, there is to be no recording of the meeting, no after-action report except that which ZSS may choose to cherry-pick, and An Olive Branch sees its role as purely one of 'facilitator' -- a 'facilitator' unwilling to inform itself of a decades-long history (and who could blame them?) ZSS will have to do the actual work, I was told. And what is not resolved during the Aug. 26-28 meeting in a venue that does not favor open discussion by a wider constituency can easily be addressed at ‘future meetings,’ I was told.” 

“The Faith Trust Institute made very specific recommendations in the past -- recommendations that went largely ignored by ZSS. The Aug. 26-28 meeting is thus a ‘future meeting.’ And I suspect its outcome and fruit will be much the same as that which befell the Faith Trust recommendations ... little or no transparency, little or no straight-forward addressing of honest issues ... just a mad, if 'compassionate,' scramble to preserve and maintain the organization and property under ZSS control. However ill-founded my suspicions may be, still I suspect the intentions of the Aug. 26-28 meeting and prefer not to think that a compromised organization might represent my opinions at that meeting.” 

“For that reason, I have written to An Olive Branch and asked them to keep my name and the views I hold out of any presentation they might choose to make at DBZ.”

“I can live with the notion that if I were present at the meeting, my ideas might be set aside or dismissed. But I would prefer not to have them presented in a manner that would allow those addressing those ideas to gloss them over in a make-nice 'healing' hug.” 

“I can appreciate that An Olive Branch would not want to involve itself in a long, intricate and distasteful history. An Olive Branch was hired, as I understand it, by Zen Studies Society and so if Zen Studies Society feels that reunification without honest and transparent examination is the job at hand, well, that's their choice. I can well imagine that ZSS would not see (or at least present) things in this way. From my point of view, any unpalatable or difficult matters that might be brought to the fore ... well, if you can't solve it with a group hug, there's the escape hatch of ‘future meetings.’ Right ... first the Faith Trust Institute whose suggestions were pointedly not adopted; and now An Olive Branch.”

08/17/11

A Letter from Christopher Hamacher to the Zen Studies Society.

"To move straight to the point, I no longer find the situation unfathomable. Though I still cannot imagine any other charitable organization continuing to associate with a man such as Eido Shimano, I have recently begun to make sense of your handling of the scandal. In particular, the revelation that apparently sixty students have pleaded for Shimano's return to teaching has made it clear to me that the Zen Studies Society is no longer entirely composed of emotionally healthy people."

"On the contrary, please consider the possibility that, over the course of his tenure as abbot, Eido Shimano has been able to corrupt his remaining students into becoming pathologically dependent on him and his teachings. Indeed, though Zen is ostensibly a practice of personal emancipation, Shimano's devotees are evidently willing to reconcile his transgressions with their consciences in order to ensure that he will remain in their lives for as long as possible - even at the expense of the greater good, e.g. restitution for his many victims. Since both the Society and Ms. Chayat Roshi still have not, even one year later, been able to squarely address his wrongdoing by name, let alone issue a formal apology, some irrational element must be involved. Whether this stems from some pseudo-Buddhist teaching of 'not dwelling in the past', gratitude for any perceived good Shimano may otherwise have done, or some other dependency is irrelevant. The point is that a pathological situation has come into being which no amount of discussion, however well-intentioned or expertly mediated, will remedy."

08/22/11

An Open Letter from "Olivia" in Response to A Letter from Roko Sherry Chayat on 08/05/11.

"When Eido Shimano made his sexual advance, he was aware of my history of being abused.  My immediate thought was, 'Oh please, not this again'.  He told me that he felt he could help me have a 'good experience' rather than a traumatic one.  All I felt was incredible anxiety.  Yet, even while my whole being shrank from him, I was unable to articulate for myself why his sentiment didn’t seem sincere.  I had no sexual desire for him and felt sickened by the complications of such a relationship with a prominent Zen teacher and a married man.  When I asked about his wife, whom I had never met, he sighed and shook his head, then said she was mentally unwell and living in Japan.  When I couldn’t think of any other 'reason' to say no to him, something in me froze,  and I felt unable to stop him from continuing with his advances." 

"That night was the first of many sexual meetings over more than a year, always initiated by Eido Shimano.  For example, he would signal me in a hallway or during Dokusan he would ask me to come up to his private apartment.  While at home visting [sic] my parents during a Christmas holiday, he called and asked me to meet him in NYC.  He also insisted that I keep these meetings a secret because it could cause him difficulties. Only many years later was I able to understand why I was incapable of rejecting his sexual advances. It was far from a consensual relationship between equals.  He exploited the spiritual trust I had placed in him and impeded my own innate ability for healing and personal strength.  He exploited my isolation from my family and outside friends, and his knowledge that I had been abused previously.  Our relationship was not 'healing' for me and the ending was very traumatic.  That ending, as well as how I became a resident at DBZ, is a story in itself and too lengthy to include in this letter."

"One important issue I have not seen in writings regarding Eido Shimano was the fact that he spread sexually transmitted diseases from his multiple relationships.  While a resident at DBZ, I had absolutely no sexual contact with any other person anywhere.  Eido Shimano, however, was simultaneously sexually active with at least two other female residents, as I later found out.  I became aware of one of these relationships near the end of my stay, and learned about the other woman after leaving DBZ.  I now know that it’s possible he had other sexual liaisons as well, with residents, students at the NYC Zendo, or nonresident students.  Eido Shimano led me to believe that our relationship was exclusive, though."

"During a sesshin I developed symptoms of a sexually transmitted disease. When I told Eido Shimano, he said he was suffering from the same symptoms.  I told him that I needed to go home immediately to a doctor who could diagnose and treat it.  Eido Shimano gave me a glass jar containing a sample of his urine and asked me to take it to the doctor.  He asked me to submit it anonymously because he needed to remain at DBZ to lead sesshin.  I thought it highly unlikely that a doctor would test the sample under such circumstances, and I was right."

"I found out that I had a fully treatable STD.  Eido Shimano later told me that he had also received medical treatment.  He said he would never forget the discomfort of that sesshin.  However, that experience did not keep him from disregarding the health and safety of other female students – or himself – at that time or in the future.  This experience caused me to begin to move toward leaving DBZ.  Although I eventually gave my entire story to members of the board (this letter reflects my partial story), nothing was done to remove Eido Shimano for the safety of his female students and their present or future partners.  His needs and self interests, and the reputation of Zen Studies Society,  continued to be the primary concern of a complicit board, at the cost of common moral integrity, the precepts, and the well being of students.  I was fortunate not to have been infected with any other STD, especially a life-threatening one."

08/22/11

２０１１年８月５日付、露光シェリー　シャイアトの手紙に答えた”オリヴィア”の公開状

”その夜以来一年以上にわたる多くの性交渉の交際が始まったのですが、何時も嶋野栄道の誘導によって会合が計画されました。　例えば廊下で会った時、又独参の時、彼は私に合図を送り、彼個人のアパートへ来るよう指図しました。　クリスマスの休暇で私が両親の家へ帰っている時は、彼は電話で私を呼び出して、ニューヨーク市で会うよう計画しました。　彼は是等の会合を秘密にしておこうと主張しました。　なぜならば、発覚すると彼にとって困ったことになるであろうと言うのです。　なぜ彼の要求を拒否出来なかったのであろうか、何年か経た今やっと私には理解出来るのですが、私達の関係は両者同等の立場に立った合意のものとはほど遠い状態だったからです。　彼は私の彼に対する信頼を利己利用し、それによって私自身の生来の能力を阻止したのです。　過去の陵辱の経験により、家族や友達とも隔たった孤独な暮らしをしていた私を彼は見抜いて利己利用しました。　この関係は私にとって回復どころか、終わりは完全に悲惨でした。　DBZに住むことになった経緯も、悲惨な終局に至った経緯もこの手紙に書くには長くなりすぎるので省略します。”

”嶋野栄道に関して書かれた文書類の中でまだ目にした事のない重要な事の一つに、彼の性交渉の相手が多数であるため、性病を散布していた事です。　DBZ内に住んでいた間、私は誓って彼以外、いかなる場所においても、いかなる人物とも性関係を持った事はありません。　しかし嶋野栄道はこの同じ時期少なくとも二人、禅堂に住んでいた女性と性関係を持っていた事が後に明らかになりました。　私の禅堂生活も終わりに近かった頃、私は一人の女性の事を知り、DBZを去ってからさらにもう一人の女性の事を知りました。　今私は彼がこの他にもNYZの居住者、弟子、又外来の弟子達とも接触があった事も大いに可能性のある事だと推測しています。　嶋野栄道は私達の関係は完全に独占的なものだと私に信じ込ませていましたけれども。”

”接心の期間中に私は性病の徴候を感じました。　私が嶋野栄道にこの事を告げると、彼も又同じ徴候に苦しんでいるとの事、私は彼にすぐ帰宅して医者の診断を得て治療しなければならないと話しました。　嶋野栄道はガラス瓶に彼の尿を入れて私に手渡し、医者に届け診断してもらうよう指図しました。　彼はDBZの接心の指導があるため残らねばならないので、匿名にしておくように指図しました。　医者がこのような患者のサンプルをテストする筈は無かろうと私は思いましたが、私の推量通りでした。”

”私の病気は完全に治療可能なSTD（性交によって感染する病気）だと言う事が分かりました。　嶋野栄道は後で彼も又医者の手当を受けた事を私に語りました。　彼は接心中の不快感は忘れられないと言いました。　そのような経験があっても、弟子達の　—　又彼自身　—　の健康や安全を気使う様子は当時も、将来にもありませんでした。　この経験が原因で私はDBZを去ろうと言う気持ちになりました。　結局私の物語の全てを理事会員達に手渡しました（この手紙はその一部を語っています）が、弟子達の安全を守るため嶋野栄道を除去して善処を計る試みは当時も、現在に至っても、何も行なわれませんでした。　彼の要求と関心、禅スタデイ　ソサイエテイの名望が第一重要条件であるという理事会との共謀により、一般倫理の保全、戒、及び弟子達の安全は犠牲になりました。　私の感染したSTDは、生命に危険のある他の性病ではなくて幸運だったと思っています。”

08/23/11

Regarding the Shimano Case

An Article by Marnie Froberg Posted on Her MADHUSHALA Blog.

– मधुशाला –

Captured: 08/23/11

"Students have left, board members have quit, outside parties have become involved yet the dependence for some is such that no amount of evidence will allow clarity of thought and vision."

"Olivia has shown great courage in revealing her story to add some perspective to the issue. These are not abstractions but human beings who have been injured, ignored and who must live with the way they have been betrayed, not only by Shimano but also by those who would not hear words against their teacher-god."

08/24/11

Email from Genjo Marinello Osho to "Olivia" Containing a Message He Sent to Roko Sherry Chayat.

I hope plans for this coming weekend are going well. I think it would be advisable and appropriate to follow Olivia's requests in this matter. It is a well thought out letter and I support both her analysis and conclusions. Even though she is choosing to remain anonymous, I believe if we are ready to follow her council we will collectively demonstrate that this organization is ready to hear the deep hurt and damage Eido Roshi has caused over these many years, I then predict we will be flooded with first person accounts of this sort. To really be ready to receive and hear these first person accounts, is the minimum we should be offering those who were abused or taken advantage of by Eido Roshi. As I see it we must be big enough to at least partially atone for the sins of our Dharma Father. I hope you will decide to read it to the group gathered this weekend, but if you decline her offer, I hope you allow me to read it to all in attendance as requested."

08/24/11

Email from Roko Sherry Chayat to "Olivia."

"Be assured that I will read it aloud this weekend, although I can't promise to read it without sobbing; that I am listening acutely to what you say, and that my heart is pierced by it."

"You are right, the complex and difficult loyalties have not allowed a clean and strong separation. I hear you."

08/24/11

Email from "Olivia" to Roko Sherry Chayat.

"I am beyond saddened when I hear the accounts of other women (and men) who have also been victimized. I am infuriated, and hope to act, wisely. I don't believe it is tears we need as much as direct and affirmative action."

08/25/11

An Email from DaiAn to Roko Sherry Chayat c/o An Olive Branch.

"As you will recall, the specifics behind my leaving the ZCS, given its continuing association with Eido Shimano, are described in my January 5, 2011 letters to you and to the Zen Center of Syracuse Board of Trustees. In response to my letters, I did receive an apology, but was asked to keep it private while the Zen Studies Society Board of Trustees completed its difficult deliberations concerning Eido Roshi. I did honor that request. But in all of these months since then, that same apology has never been extended to those directly harmed by Eido Shimano. Furthermore, it appears that Shimano has been allowed to retire 'with honor', and continues to be allowed access to and influence over the Zen Studies Society and its affiliates. Since these concerns have not been addressed, I believe that the risk of further harm to unsuspecting vulnerable people continues to be great."

"All survivors of Eido Shimano's misconduct, including those harmed directly and indirectly, should be given a safe and appropriate opportunity to be heard by a completely neutral body, outside of Zen Studies Society premises. Then, at the very least, they should receive a detailed written apology from both Eido Shimano and those in leadership who disregarded the possibility that that his harmful behavior might continue;"

"Those heirs who would continue to teach should themselves refresh their training under another teacher; and Eido Shimano's honorific as 'Retiring Abbott'; his retirement package in lieu of compensation for his victims; and his presence and influence at the ZSS and its affiliates should all come completely and abruptly to an end."

[See entry of: 01/05/11]

08/26/11

A letter from Seigan Ed Glassing to The Olive Branch Facilitators to be read during an open circle.

“I scoffed at people, who seemed puritanical and snobbish, I learned elitism, I learned arrogance, I learned self-righteousness and I learned how to separate and compartmentalize. Perhaps you think, ‘Well, what’s done is done, now lets move on.’ Or maybe ‘I owe Eido Shimano my life and I am grateful to him no matter what.’ To those who think this I would ask you to think. I ask you to be curious, to ask questions, to stand up to what you believe in. Study the history of the organization, read books such as ‘Sex and the Spiritual Teacher’ and ‘Spiritual Bypassing’. Please don’t make the mistake that I did thinking that Zazen is all you need. Please don’t keep your head in the sand of the Absolute; thinking that everything is OK when it is not. I enabled this kind of thought. Now I see things in a different way.”

“The Teacher/Student was breeched repeatedly not just once…but for decades. Do not forget this. Many, many people suffered Sexual, Emotional, and Psychological abuse stemming from the actions of Eido Shimano. There was a culture of blindness regarding ‘the Teacher’. I want it known in this meeting that there was definitely an effort on the part of some Board members, and Senior Students to diminish the gravity of the abuse, to sweep it under the rug and to protect Shimano after the scandal broke. This is why I left. I could not be part of an organization that talked about Compassion, Truth and Wisdom and yet so unwilling to actually face the Truth, be Compassionate and wake up to the Wisdom of reality.”

“Part of the problem is an over attachment to the ‘Teacher’. I see the same over attachment happening again with Shinge Roshi. Given the best of intentions, the ZSS became over the years cult-like in its worship of Shimano and good people have come to believe in the myths and stories told to them for decades. Stop it, stop the manipulation, deceit and pathology.”

08/30/11

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

Post to Zen Forum International.

08/30/11

Open Letter to:

Employees of the Rubin Museum of Art

Directors of the Rubin Museum of Art

Donors of the Rubin Museum of Art

Patrons of the Rubin Museum of Art

From:

Hoen Sandra Jean-Pierre

Rinzai Zen Student

Source:

www.playfulmoon.com/zen/RMA.html

[All spelling and grammar in context.]

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

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

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

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

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

"Please pray for Mr. Phelan, Please pray

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

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

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

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

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

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

With gratitude,

Hoen

Hoen Sandra Jean-Pierre

Rinzai Zen Student

[See entry of: 02/04/12 ]

08/31/11

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

Post to Zen Forum International.

"Turning any part of ZSS property over to a known serial abuser of basic ethical guidelines, who has seriously wounded many lives with his sexual misconduct with students over decades, would be a travesty beyond measure. Surely it is not asking too much of the ZSS board that assures us that Eido Roshi will not teach again on its property, that it will not sell to a faction of supporters that will encourage him to teach again!"

09/01/11

Tenshin David Hill.

Post to Zen Forum International.

“Genjo's point addresses the dysfunction exhibited by the one or more ZSS board members (I will call them, ‘The Attached Ones’), and how their inability to exhibit common sense and compassion is deadlocking / hanging the board. This is why this disaster has festered for so long. Until the truth about The Attached Ones, comes out into the open, nothing is going to change. ZSS will just bumble along until it ceases to exist.”

“There are likely some who, like Genjo, have taken the painful steps of opening their eyes to what has been a grand con game – and Genjo, I wish you would reconsider your resignation. I applaud them, as they are examples of the Dharma at work. Yeah, it sucks finding out you have been taken, but it certainly sucks more to let it continue.”

“Putting aside the immense suffering that Shimano has created, there is still the problem of individuals who have enabled and supported his actions over the years. A vast majority of these people have been board members of ZSS.”

“With the behavior and actions exhibited over this past weekend's meeting - and we are talking about violent and criminal behavior that in my unprofessional opinion strikes me as psychotic - one really has to ask why the board hasn't sent a unified message that, ‘Enough is enough; those who are attached to Shimano are free to call Shimano, make your own personal arrangements, and do whatever he asks of you. However, you are disruptive to the Sangha and are no longer welcome on ZSS property. Good bye.’ A half dozen people / The Attached Ones are being allowed to hijack the desires of a Sangha that consists of multiples of more individuals.”

“Even after a board member’s car was trashed in the parking lot at DBZ, the board is unable to stand in unity and state that they are putting a stop to this, now. The reason for this is The Attached Ones, who lack the intellectual horsepower, common sense, understanding, and compassion to put their needs aside for the benefit of the wider Sangha.”

“The question simply becomes how can the board be un-hung and the impasse cleared?”

“The answer is simple. Let the sun shine where it hasn’t. Let the world see the opinions written by The Attached Ones. There are enough ex-recent board members with ample documentation that clearly shows The Attached One’s cover-ups. deficient moral attitudes, scheming, and lack of ability to manage ZSS that they should simply and anonymously send that documentation to Kobutsu Malone so that the world can get the unabridged picture – THE TRUTH. The source of the materials needn’t be identified – mail it in a manila envelope with no return address. Let the WW Sangha see the statements of those Attached board members, so they can truly see who these people are underneath their robes, Kesas, and fly whisks.”

09/02/11

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

Post to Zen Forum International.

"In my mind, only by taking these steps can the current board and abbot offer any evidence that the organization is capable of honoring the good Eido Roshi has done. I know many critics will say that he could not have done any good given his flaws, but I will continue to adamantly disagree and say unequivocally that anyone who thinks only in black and white or good or bad has learned nothing about what Zen Buddhism has to offer. He was for me and many others a significant catalyst in our own unfolding, and for this I will be forever grateful. However, since he has proven himself incapable of discerning the great damage he has done, it falls to the current abbot and board to do it for him. This is truly the only way the gifts he has given have any possibility of being appreciated over time. It was an error not to have any mention of why Eido Roshi retired so precipitously at his retirement Dec. 8th, at Shinge Roshi's installation Jan. 1st, at the 'special announcement' July 2nd, or even in the recently released ZSS newsletter. I completely agree with Seigan [http://www.zenforuminternational.org/viewtopic.php?f=73&t=3584&start=1333] that there should be repeated acknowledgment of the terrible pain caused by both Eido Shimano Roshi and the organizational structure that allowed his abuses to go on for decades. "

09/05/11

A Letter from Lawrence Shainberg to Sherry Chayat.

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

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

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

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

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

09/09/11

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

Post to Zen Forum International.

“Regarding the proposal to have Eido Roshi supporters buy Shobo-Ji, Shinge Roshi assured me it was not being considered by the board, but thought the idea had merit because it demonstrated thinking out of the box.”

“In my mind, this idea is more like thinking in the box, the box that has allowed Eido Roshi to continue to abuse the most vulnerable females under his spiritual care for decades despite multiple well documented egregious violations of ethical guidelines and precepts. It was not so long ago that I too demonstrated ‘in the box’ thinking. I will forever regret not paying more attention to Eido Roshi's history and not taking care that Ethical Guidelines with teeth and the Precepts were more prominent in our practice.”

“I definitely feel that the steps the ZSS Board are taking are good and necessary, but, in my mind, so far insufficient. As Shinge Roshi admitted to Olivia, ‘You are right, the complex and difficult loyalties have not allowed a clean and strong separation. I hear you’; in other words, a clean and strong separation has yet to be accomplished and is sorely needed. The most direct way to accomplish a clean and strong separation is to include in the board's next public offering some sort of statement that reads, ‘We are greatly saddened to conclude that Eido Roshi's continued lack of understanding of the great harm he has caused this sangha and American Zen necessitates that his presence be precluded from ZSS property indefinitely.’ Such a statement would go a long, long way to abating reasonable peoples fears that the abusing grandfather is still a presence on campus.”

“I know that ER does not have a key to NYZ, I know that he is not allowed to teach, and I know that he does not visit often, but it is much more than the most radical factions who need to see a ‘clean break’ with Eido Roshi by the ZSS board. Despite his many flaws, Eido Roshi also has shown great genius, and sometimes he reminds me of other historical figures who have demonstrated both great gifts and great flaws. I believe that the organization owes Eido Roshi a lot for the gifts he has given, but I also believe that the organization owes a lot to those who have been harmed over the decades and were not adequately protected by the ZSS organization. It adds insult to their injuries, like rubbing salt in a wound, not to have Eido Roshi cleanly and completely excluded from the use of the properties. The fact that until recently ZSS Ethical Guidelines with teeth (admittedly they need additional refinement) and the Precepts were not more prominent in our practice, means to me, that the least we can offer those we did not adequately protect is to say he is around no more. This will give at least partial relief to those he abused, and I think much relief to the Maha-Sangha, which is watching carefully to see if the board can really turn 180 degrees away from the sordid past. As I see it, we must at least partially atone for the sins of our father. I know the Board is taking time to integrate the input received from the Sangha Meeting; I only hope this integration will lead to bold additional steps to help heal the ZSS sangha. To say Eido Roshi is 'fully retired' is simply not enough.”

“Over this last year, what has hurt terribly is coming to realize the full extent of Eido Roshi's serial abuse of females under his spiritual care, yet more painful was watching him dissemble, rationalize and backslide from taking responsibility for his actions. As I have said many times, if he can't take and hold responsibility for his actions, it falls to us to do it for him. Though I am no longer on the board, I still have a lot of years invested in this organization and lineage, and I want it to right itself and thrive in time.”