Former teacher at Boulder's Shambhala accused of sexually as

The impulse to believe the absurd when presented with the unknowable is called religion. Whether this is wise or unwise is the domain of doctrine. Once you understand someone's doctrine, you understand their rationale for believing the absurd. At that point, it may no longer seem absurd. You can get to both sides of this conondrum from here.

Re: Former teacher at Boulder's Shambhala accused of sexuall

Postby admin » Mon Jul 22, 2019 4:05 am

Osel Tendzin [Thomas Rich]
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Accessed: 7/21/19

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The end of 1971 was also an important time for another dharmic relationship in Rinpoche's life. In December, he spent another week at Tail teaching while I remained in Boulder. At that time, he met privately with Narayana and asked him to become his Vajra Regent and dharma heir, the primary inheritor of his spiritual lineage. In Rinpoche's tradition, the continuity of the teachings from one generation to the next is expressed through the teacher's handing down the oral teachings and the responsibility for maintaining the purity of the teachings to one or more dharma heirs. There is usually a primary dharma heir, as well as potentially many secondary heirs. In some situations, usually when a teacher has an established organization, he gives the position of regent to one student, who is expected to act on behalf of the teacher and the lineage after the teacher's death, until, in the case of many tulku lineages in Tibet, the teacher's next incarnation is old enough to assume his or her position. This idea of a regent who assumes power between one generation and the next has also been used in many monarchies, so regency is not purely an Asian concept.

For Rinpoche, it was extremely important to give the complete teachings of his lineage to a Westerner. In fact, I think he felt that he was giving many unique transmissions to his Western students, and he did not want them to feel that they were playing second fiddle to the Tibetans. So this appointment was a very important step. It showed that a Westerner could be trusted with the complete teachings and with the responsibility for the future of those teachings.

Rinpoche told Narayana to make plans to move to Boulder, so that Rinpoche could work closely with him, observing him and giving him proper training. Rinpoche had already told me that he was planning to do this. He often shared these kinds of plans and decisions with me. He would say, "This is a great person. I've brought him (or her) in. This is what he can do, and this is where we're going with it." Rinpoche asked Narayana to keep this future appointment secret for the time being. Rinpoche did not feel it was time yet to make this appointment public. With Rinpoche's permission, however, Narayana told his wife, his heart friend Krishna, and Helen. Indeed, this choice would have many implications for the future. I felt that Narayana was an excellent choice, although I didn't have Rinpoche's insight into his character. I thought he was quite charismatic and he had a special quality, a kind of intensity and brightness that were unique.

-- Dragon Thunder: My Life with Chogyam Trungpa, by Diana J. Mukpo with Carolyn Rose Gimian


Image

Ösel Tendzin (Tibetan: འོད་གསལ་བསྟན་འཛིན་, Wylie: ‘od gsal bstan ‘dzin) (1943–1990) was a western Buddhist. He was Chögyam Trungpa's principal student. On August 22, 1976, Chögyam Trungpa empowered Ösel Tendzin as his Vajra Regent and first Western lineage holder in the Karma Kagyu and Nyingma schools of Tibetan Buddhism.[1] On August 25, 1990, Ösel Tendzin died of HIV/AIDS in San Francisco, California.[2] His wife, Lila Rich, and a group of his students continue to live in Ojai, California.

History

Early life


Tendzin was born Thomas Frederick Rich, Jr. on June 28, 1943 in Passaic, New Jersey. He graduated in 1965 from Fordham University, initially working as a physical therapist in New York and Los Angeles. Before joining Vajradhatu he studied with Satchidananda Saraswati, who gave him the name Narayana.[1][3]

Vajradhatu

Tendzin first met Trungpa in February 1971 in Boulder, Colorado.[4] According to Tendzin, Trungpa revealed his intention to make Tendzin his successor not long after their initial meeting.[5] Starting in 1973 Tendzin held various roles in the management of Vajradhatu. He served on the initial board of directors and as an executive vice-president of the organization. In April 1976, Tendzin's Regency was announced to the community for the first time. Trungpa recounted the moment in a later edition of his memoir, writing "to ensure that everything will not stop at my death, it is necessary to have one person as an inheritor, someone whom I can train and observe over a period of many years. For a long time it was in my mind to appoint Narayana to this role, and in the summer of 1976 I did so, empowering him as Dorje Gyaltsap, Vajra Regent."[6]

In his foreword to the Tendzin's 1987 book Buddha in the Palm of Your Hand, Trungpa elaborated on his decision:

As a student and child of mine, Ösel Tendzin has developed his natural ability to respond to the teachings of egolessness. He not only intellectually comprehends these teachings, but he has actually practiced and trained himself in this way. Although I would not say Ösel Tendzin is an enlightened person, he is one of the greatest examples of a practitioner who has followed the command of the Buddha and his guru and the tradition of the Practice Lineage.

Many Oriental advisors have said to me, 'Do not make an Occidental your successor; they are not trustworthy.' With the blessings of His Holiness the 16th Gyalwa Karmapa, and through working with Ösel Tendzin as my Regent, I have come to the conclusion that anybody who possesses tathagatagarbha is worthy of experiencing enlightenment. Moreover, Ösel Tendzin is my prime student. He has been able to commit himself and learn thoroughly the teachings of vajrayana. I have worked arduously in training him as my best student and foremost leader, and His Holiness Karmapa has confirmed his Regency. With His Holiness' blessing, Ösel Tendzin should hold his title and the sanity of the enlightened lineage. He is absolutely capable of imparting the message of buddhadharma to the rest of the world.[7]


Tendzin assumed leadership of the organization in 1987 with the death of Chögyam Trungpa.[1][3]

Satdharma

In 1989 Tendzin moved to Ojai, California with some of his students. After his death, those students led by Patrick Sweeney — whom Tendzin had chosen as his lineage holder and successor[1] — created an organization called Satdharma. It was formally incorporated in 1992 to continue Tendzin's lineage, separate from Vajradhatu.[8]

Controversy

Among the controversial actions of Tendzin was his rejection of the recommendation of senior Kagyu lineage holder the Tai Situpa that he take over leadership of Vajradhatu in conjunction with Chögyam Trungpa's half brother, Damchu Tenphel, who resided in Tibet.[9] This was "regarded by members as a serious slight to lineage authorities and was construed as the Regent's attempt to secure his position of control."[9]

Also controversial was the fact that Tendzin "took further action to buttress his centrality by denying students permission to seek teachings from other Kagyu Tibetan teachers, claiming that only he possessed the special transmission, materials and knowledge unique to the Trungpa lineage. Students were told that if they wanted to practice within the community, they would have to take spiritual instruction from the Regent."[10]

Other behavior was troubling as well. As one scholar who has studied the community noted, Tendzin was "bisexual and known to be very promiscuous" and "enjoyed seducing straight men" but the community "did not find [this behavior] particularly troublesome."[11] Not all his partners were unwilling; one scholar noted "it became a mark of prestige for a man, gay or straight, to have sex with the Regent, just as it had been for a woman to have sex with [Trungpa] Rinpoche."[12] However, at least one student reported that Tendzin had raped him.[13] As a former Vajradhatu member attested, "a chilling story had recently been reported by one of . . . [the] teachers at the Buddhist private school [for the Vajradhatu community]. This straight, married male was pinned face-down across Rich's desk by the guards [the Dorje Kasung] while Rich forcibly raped him."[14]

It was revealed in 1989 that Ösel Tendzin had contracted HIV and for nearly three years knew it, yet continued to have unsafe sex with his students without informing them.[15][16] He transmitted it to a student who later died of AIDS.[17][18][19] Others close to Tendzin, including the board of directors of Vajradhatu, knew for two years that Tendzin was HIV-positive and sexually active but kept silent.[20] As one student reported at the time,

I was very distressed that he and his entourage had lied to us for so long, always saying he did not have AIDS. I was even more distressed over the stories of how the Regent used his position as a dharma teacher to induce "straight" students to have unprotected sex with him, while he claimed he had been tested for AIDS but the result was negative.[11]


Stephen Butterfield, a former student, recounted in a memoir:

Tenzin offered to explain his behavior at a meeting which I attended. Like all of his talks, this was considered a teaching of dharma, and donations were solicited and expected. So I paid him $35.00 to hear his explanation. In response to close questioning by students, he first swore us to secrecy (family secrets again), and then said that Trungpa had requested him to be tested for HIV in the early 1980s and told him to keep quiet about the positive result. Tendzin had asked Trungpa what he should do if students wanted to have sex with him, and Trungpa's reply was that as long as he did his Vajrayana purification practices, it did not matter, because they would not get the disease. Tendzin's answer, in short, was that he had obeyed the guru.[21]


To prepare for the birth of our child, just like any other young couple, Rinpoche and I went to Denver together to take birthing classes. Rinpoche was very supportive and involved. He came to almost all the classes. We had decided that we wanted to use natural childbirth, which was a relatively new, progressive trend in those days. Dr. Robert Bradley, who founded the Bradley method of natural childbirth, was in Denver, so we signed up for his course. Dr. Bradley preached that childbirth should be painless. He said that if you had the proper training, you wouldn’t have any pain at all. Rinpoche and I were convinced that this must be true.

My son was due at the end of February, but he came almost two weeks late. On the night of March 8, Rinpoche returned after giving a lecture at the Wesley Foundation, and we both went to bed. I was awakened by pain, and after lying in bed awake for some time, I woke Rinpoche up and I said, “There’s something wrong with me. I’m having a lot of pains. Do you think I’m in labor?” He responded, “Oh no, Dr. Bradley said that childbirth isn’t painful. I’m sure it will pass.” I sat up for a while waiting for the pains to subside, but in fact they were growing more and more intense. For some reason, we were convinced that I wasn’t in labor. We were both so naïve about this, Rinpoche with his monastic background and me with my alienated English upbringing. Finally, I got into a hot bath, which I thought might alleviate the pain. I never drank at this point in my life, but I had a couple of shots of Johnnie Walker that night, hoping it might help.

Very early in the morning, around six o’clock, I went upstairs to John Baker’s room and knocked on his door. I said, “John, I think there’s something wrong with me. I think something’s terribly the matter.” He said, “What do you mean?” I said, “Well, I’m getting these pains, and they’re coming every five minutes.” Within three minutes, I would say, he was up and had his clothes on and the car keys in his hand, and he told me, “Okay, we’re going to the hospital.”
He drove me as fast as he could to Dr. Bradley’s office in Denver. I was already six centimeters dilated at that point. They took me over to Porter Memorial Hospital which was a Seventh-day Adventist hospital and put me in the labor room there. After John got me checked in, he phoned the house and asked someone to bring Rinpoche down right away. While I was lying there alone, I remember feeling quite afraid. During the latter phases of my pregnancy, it had been haunting me that I had no idea what to do with a baby. There was a forty-year-old woman in one of my childbirth classes who was having her fifth child. I asked her, “What do you do with a baby?” She answered, “You, you just change them when they’re dirty, feed them when they’re hungry, and hold them when they cry.”....

Rinpoche was surprised that our first child was a son. There's a rather chauvinistic Tibetan tradition that if a lama marries and the first child is a daughter, this proves that he made a mistake in disrobing. If the first child is a son, it was the right decision. Rinpoche was convinced we were having a daughter. He didn't think our marriage was a mistake, but he didn't expect to get any breaks, as far as these beliefs were concerned. We hadn't even picked out a name for a boy. We were going to call our daughter Dechen, which means "Great Bliss."....

As a baby, Gesar slept in the room with us. Rinpoche said that Tibetans would never have a separate bed for the baby, but I always thought we should have the baby in a bassinette or a crib. When Gesar was just a few days old, I put him to bed in his crib with a windup mobile. Whenever the mobile stopped moving, Gesar would start screaming. This continued until around two A.M., when Rinpoche insisted that we put him in bed with us. He said that if Gesar were in the middle, between us, he would be content and fall asleep. I told Rinpoche that I was afraid one of us would roll over on him in our sleep. Rinpoche said, "A father's instinct would never allow this." I gave in. About two hours later, I awoke to small muffled cries. In his sleep, Rinpoche had rolled on top of Gesar and was basically suffocating him. I started screaming to wake Rinpoche up, "Get off him! Get off him!" After that, if I put Gesar in bed with us, he slept on my side of the bed.

-- Dragon Thunder: My Life with Chogyam Trungpa, by Diana J. Mukpo, with Carolyn Rose Gimian


For about half a year in 1980, I went to live in Rajpur, across the street from Sakya Trinzin. I asked him for teachings on my meditation practice and he convinced me he had a vision of him and me yab yum and that it was important for him to act on it with me. Not only was it the most pathetic sex act of my entire life, it was such a total farce. It was about as enlightening as a mosquito bite, less even, if that's possible. And when it seemed impossible that he could get beyond his Ganesh sized belly to have sex, I offered him oral gratification. He was worried that would get me pregnant.

-- Randy Sogyal Rinpoche, Best-Selling Lecher, The Writings of Am Learning


Butterfield noted,

Tendzin's account of his conversations with Trungpa was challenged by other senior disciples, who claimed Trungpa would never have led anyone to believe that the laws of nature could be suspended by practice."[22] Butterfield also wrote, "it was a difficult dilemma: if you chose to believe Tendzin, then Trungpa had simply been wrong in telling him he could not transmit the disease . . but what then became of the axiom that the guru cannot make a mistake? But if you chose to disbelieve Tendzin, then Trungpa may have been wrong in allowing him to remain Regent, or perhaps in choosing him at all...[22] I heard Tendzin's illness explained by his servants in this way: it was not a consequence of any folly or self-indulgence on his part, but the karma of his infected partners, that he had deliberately imbibed for them. In what way they benefitted was never made clear to me, although one could safely assume the benefits did not include physical cure.[23]


According to Diana Mukpo, wife and widow of Trungpa, he ultimately became disillusioned with Tendzin as his heir, and during his final illness he called Tendzin "terrible" and "dreadful", and indicated that he would have gotten rid of Tendzin had he a suitable candidate with whom to replace him.[24] Rick Fields, the editor of Vajradhatu's publication the Vajradhatu Sun, wrote that he resigned from his editorial position after Ösel Tendzin and the Board of Directors stopped him from publishing news of the events.[25]

Bibliography

• Buddha in the Palm of Your Hand, Shambhala Publications. Boston, 1982. 0-87773-223-X
• Space, Time and Energy, Vajra Regent Ösel Tendzin, Satdharma Publications, 2000.
• Like Water Poured into Water, Vajra Regent Ösel Tendzin, Foreword by Lady Lila Rich; Introduction by Patrick Sweeney, Satdharma Publications, 2006.

Notes

1. "Satdharma biography of Tendzin".
2. Dewitte Lindsey (2003). Tibet to Texas: A Grassroots History of Karma Kagyu Buddhism in the Lone Star State. Sunbelt Eakin. ISBN 978-1-57168-691-6. Thomas Rich would die three years later from HIV, a disaster for both his unsuspecting partners and the entire Vajradhatu community.
3. "Shambhala teachers biography for Tendzin". Archived from the original on 2009-10-11.
4. Midal, Fabrice. Chögyam Trungpa: His Life and Vision. Shambhala, 2004. ISBN 1-59030-098-X pg 437
5. Midal, Fabrice. Chögyam Trungpa: His Life and Vision. Shambhala, 2004. ISBN 1-59030-098-X pg 440
6. Born in Tibet, 4th edition, by Chogyam Trungpa. Shambhala Publications: 2000. pg 263
7. Buddha in the Palm of Your Hand by Osel Tendzin, Shambhala Publications: 1987. ISBN 0-87773-223-X pgs xii-xiii
8. "Sweeney biography on Satdharma".
9. Eldershaw 2004, p. 229
10. Eldershaw 2004, p. 230
11. Eldershaw 2004, p. 226
12. Kane, Stephanie. AIDS Alibis: Sex, Drugs, and Crime in the Americas. Temple University Press, 1998. p. 154
13. Eldershaw 2004, pp. 228, 230
14. Steinbeck 2001, p. 311
15. New York Times (1989)
16. Hayward (2007) p. 407-409
17. Butterfield (1994)
18. Dart (1989)
19. Steinbeck 2001, pp. 279, 311
20. Coleman 2001, p. 170
21. Butterfield p. 183
22. Jump up to:a b Butterfield p. 184
23. Butterfield p. 186
24. Mukpo p. 378
25. Fields (1992) p. 366

References

• Butterfield, Stephen T. (1994). The Double Mirror: A Skeptical Journey into Buddhist Tantra. ISBN 1-55643-176-7
• Coleman, James William. The New Buddhism: The Western Transformation of an Ancient Tradition (2001) Oxford University Press. ISBN 0-19-513162-2
• Dart, John (1989). "Buddhist Sect Alarmed by Reports that Leader Kept his AIDS a Secret", The Los Angeles Times, March 3, 1989 link
• Eldershaw, Lynn P. "Collective identity and the post-charismatic fate of Shambhala International", 2004 Ph. D. thesis, University of Waterloo; also, "Collective Identity and the Postcharismatic Fate of Shambhala International", an article drawn from this thesis published in Nova Religio: The Journal of Alternative and Emergent Religions, (2007) Vol. 10 No. 4, pp. 72–102, doi:10.1525/nr.2007.10.4.72, ISSN 1092-6690
• Fields, Rick (1992). How the Swans Came to the Lake. ISBN 0-87773-631-6
• Hayward, Jeremy (2007). Warrior-King of Shambhala: Remembering Chogyam Trungpa ISBN 0-86171-546-2
• Mukpo, Diana (2006). Dragon Thunder: My Life with Chogyam Trungpa, ISBN 978-1-59030-256-9
• John Steinbeck IV and Nancy Steinbeck (2001). The Other Side of Eden: Life with John Steinbeck, Prometheus Books. ISBN 1-57392-858-5
• Week in Review Desk, "HEADLINERS; A Church's Turmoil," The New York Times, February 26, 1989

External links

• Homepage of Satdharma, the organization founded by Ösel Tenzin's dharma heir Patrick Sweeney
• NY Times article on conflict in Trungpa's community due to Ösel Tendzin's transmission of AIDS to his students.
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Re: Former teacher at Boulder's Shambhala accused of sexuall

Postby admin » Thu Jul 25, 2019 8:09 am

Lex Hixon
by Wikipedia
Accessed: 7/25/19

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Suzuki Roshi had been quite ill and jaundiced that fall, but the cause, of his symptoms had not been diagnosed. Rinpoche always wanted to have news of what was happening with Roshi. One of Rinpoche's close students at this time, Bob Halpern, had been a student at San Francisco Zen Center for a long time before he joined us in Boulder. Bob went with Rinpoche on the trip to Canada, and Fran and Kesang also traveled with him. The night that Kalu Rinpoche visited, after he left, Kesang came to Rinpoche with the news that Roshi had been diagnosed with liver cancer, which was a terminal condition.

Before she finished telling him the news, he started weeping. Later, Bob told me that Rinpoche was screaming in agony, as though he were in the midst of death throes. Bob said that his tears actually turned red with blood, which fell on Beverly's snow-white carpet. After a long time, when he finally stopped, he said to Bob, "Go out first thing in the morning. I'll be there in a few days." He had his last visit with Roshi at San Francisco Zen Center a short time before Roshi's death; Rinpoche returned there for Roshi's funeral in December. During the ceremony, he went up to offer a khata, a Tibetan ceremonial white scarf. With one hand, he unfurled the scarf and it hung in the air and then draped perfectly, beautifully, over the casket at the same time that he uttered a piercing cry. After the funeral, he was asked to give a talk to everyone assembled at the Zen center, and during his remarks, he broke down in tears. Some people said that it helped them to recognize and express their own grief.

Rinpoche was so moved by Roshi's life and example and so saddened by his death. I believe that it spurred him on to implement the plans that they had made. He pushed forward the Maitri Project, which involved starting a therapeutic community for people with mental problems. Maitri means "loving kindness" in Sanskrit. The Maitri facility opened in Elizabethtown, New York, in the fall of I973, and moved to land in Wingdale, New York, donated by Lex and Sheila Hixon in early 1974. The Naropa Institute, based on another of their joint inspirations, was inaugurated in the summer of 1974.

-- Dragon Thunder: My Life with Chogyam Trungpa, by Diana J. Mukpo with Carolyn Rose Gimian


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Lex Hixon
Born December 25, 1941
Pasadena, California
Died November 1, 1995
Riverdale, New York
Cause of death Cancer
Era 20th-century philosophy

Lex Hixon (1941–1995) (born Alexander Paul Hixon Junior, also known as Nur al-Anwar al-Jerrahi in the Sufi community) was an American Sufi author, poet, and spiritual teacher. He practiced and held membership in several of the world's major great religious traditions, and documented his spiritual explorations in nine books and many articles and teachings given to various groups. His passionate conviction that all of the great religions are true was sparked by his study of the life and teachings of Sri Ramakrishna, and he made his life a witness to this belief by fully immersing himself in multiple religious practices and studies, not as a research project but as an act of faith.

Life and education

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Hixon was born on December 25, 1941 in Pasadena, California, one of three sons of Alexander and Adelaide Hixon. He married his second wife, Sheila, in 1965; they had two daughters and one son: Shanti, India, and Dylan. Hixon also had a daughter, Alexandra, from a previous marriage with Margaret Taylor. He graduated from Yale University in 1963, where he majored in philosophy, and received a PhD in comparative religion from Columbia University in 1976. His doctoral thesis was on the Gaudapada Karika, a Sanskrit scripture of the very early Advaita Vedanta school of Hindu philosophy, bringing out Buddhist influences.

Early spiritual training

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Hixon first studied prayer and meditation at the age of nineteen with Vine Deloria, Senior, a Lakota Sioux elder and Episcopal priest in Pierre, South Dakota. In 1966 he began his discipleship with Swami Nikhilananda of the Ramakrishna Mission, who headed the Ramakrishna-Vivekananda Center of New York. The study with Swami Nikhilananda formed the basis for all of his latter spiritual quest. He simultaneously remained involved in various religions, or as he called them, "parallel sacred worlds". His experience of being "orthodox in five different spiritual traditions" produced a unique philosophy, a "theory of relativity for religions". He touched thousands of lives with his warm, joyful manner of teaching, celebrating, and encouraging spiritual seekers of all kinds.

Radio

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From 1971 to 1984 Lex Hixon hosted in New York City a weekly 2-hour interview show "In The Spirit". On this long running program on listener-supported WBAI radio, he interviewed hundreds of spiritual leaders and teachers from different traditions, including: Buddhism — the Dalai Lama, the 16th Karmapa, Kalu Rinpoche, Lama Ole Nydahl, Zen teacher Maezumi Roshi and Sensei Bernie Glassman; Ch'an Master, Ven. Sheng Yen; Christianity — Brother David Steindl-Rast, Father Thomas Keating, Mother Theresa of Calcutta; Hinduism —Hilda Charlton, J. Krishnamurti, Swami Satchidananda, Swami Muktananda; Islam — Sheikh Muzaffer Ozak, Pir Vilayat Inayat Khan, Bawa Muhaiyaddeen; Judaism — Rabbi Shlomo Carlebach, Rabbi Gedaliah Kenig, Rabbi Dovid Din, and Rabbi Meyer Fund.

Islam and Sufism

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Hixon became known as Nur al-Anwar al-Jerrahi, and became a teacher in a traditional Sufi lineage, the Jerrahi Order of Dervishes.[1] He co-founded with Fariha al Jerrahi the Nur Ashki Jerrahi Sufi Order in the United States, named for his teacher Sheikh Muzaffer Ozak (Ashki).[2]

Christianity

Hixon and his wife Sheila entered the Eastern Orthodox Church, through the inspiration of Father Alexander Schmemann, and studied at St. Vladimir's Seminary in Crestwood, New York, for three years. He traveled to Mount Athos.

Buddhism

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They received guidance in meditation from Venerable Lama Domo Geshe Rimpoche. Hixon studied Zen koans with Tetsugen Bernard Glassman, and Glassman posthumously ordained him as a Zen sensei.

Hinduism

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He also studied meditation with Swamis Prabhavananda and Aseshananda

Arts

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Hixon studied flamenco guitar with Carlos Montoya, and studied classical Indian music with Vasant Rai, the sarod master.

Books

Lex Hixon's literary works came about from direct experience in the field of spirituality combined with intellectual refinement and human sensitivity. Being intensely involved in both the cultures and religions of the world, his was a view of universal acceptance honed by discrimination and dedicated to harmony based on unity.

• Coming Home: The Experience of Enlightenment in Sacred Traditions, 1978, 1989, 1995. ISBN 0-943914-74-4
• The Heart of the Qur'an: An Introduction to Islamic Spirituality, 1988, 2003. ISBN 0-8356-0822-0
• Recolección de la Miel (Gathering Honey), 1989. ISBN
• Great Swan: Meetings with Ramakrishna, 1992, 2002. ISBN 81-208-1297-2
• Atom from the Sun of Knowledge, 1993. ISBN 978-1-879708-05-1
• Illahis of Shaykh Nur al-Jerrahi, 1993. ISBN
• Mother of the Buddhas: Meditation on the Prajnaparamita Sutra, 1993. ISBN 0-8356-0689-9
• Mother of the Universe: Visions of the Goddess and Tantric Hymns of Enlightenment, 1994. ISBN 0-8356-0702-X
• Living Buddha Zen, 1995. ISBN 0-943914-75-2
• Sufi Meditation, 1997. ISBN 1-879708-10-8
• 101 Diamonds: From the Oral Tradition of the Glorious Messenger Muhammad (translator, with Fariha al-Jerrahi), 2001. ISBN 1-879708-17-5

Death

Hixon died at his home in Riverdale, New York, on November 1, 1995, age 53. He had cancer.

References

1. Corbett, Rosemary R. (2016). Making Moderate Islam: Sufism, Service, and the "Ground Zero Mosque" Controversy. Stanford University Press.
2. Sufi Review (Pir Publications, Spring 1997), p. 5–8

Sources

• New York Times obituary, November 9, 1995
• Yoga Journal Interview, Jan/Feb 1991
• Zen Peacemakers website
• Coming Home, 1989 & 1995 (2nd & 3rd Editions) biographical note (note differs in each edition).
• Free Spirit Journal, April & May 1996: Article by Cassia Berman. (reproduced online here)

External links

• Nurashkijerrahi.org
• LexScape:A cyberspace memorial to Lex Hixon
• Interviewed on public radio's Kindred Spirits
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Re: Former teacher at Boulder's Shambhala accused of sexuall

Postby admin » Thu Jul 25, 2019 8:33 am

Lex Hixon (December 25, 1941 - November 1, 1995)
by SRV Associations
Accessed: 7/25/19

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Lex Hixon on Himself

"I grew up in the cultural openness and wild sacred energy of Southern California. I was not raised conventionally or religiously. Freedom was the keynote of my parent's philosophy. At thirteen I went to a conservative Boy's Academy in Connecticut. These were four years of blessed discipline. The effect of this almost monastic atmosphere was a great intensification of my awareness. Here, under the guidance of wonderful minds and spirits, I became a practicing poet, philosopher, musician, and spiritual seeker. These four strands have interwoven in my life ever since then.

"Rather than returning to the cultural comforts of California, I remained in the more challenging context of the east coast, attending Yale University for four years, then moving to New York City. I graduated in Philosophy, with an honors paper on Soren Kierkegaard, my first formal spiritual guide. Kierkegaard opened wide for me the dimension of the spiritual, which he clearly demonstrated to lie beyond what he called the aesthetic and the ethical or logical.

"At age 19, I became consciously Christian, under the guidance of the father of a college roommate, Vine Deloria Senior, a Lakota Sioux Episcopal priest. The rich, non-European Christianity of Father Deloria, subtly based in his Native American heritage of vision-quest, blended into the intense, existential Christianity of Kierkegaard, with its sharp critique of Hegelian rationalism, the tendency of European expansionist thinking. Thus, my spiritual life began as a confluence of European and non-European currents. "During college, I encountered traditional Zen through Alan Watts as well as the non-tradition of Krishnamurti. I also discovered The Gospel of Ramakrishna, which I began reading after graduation in 1963. I met the author of this extraordinary book, Swami Nikhilananda, by visiting the address of the publisher, printed on the back cover. My wife Sheila and I studied, traveled and meditated with the Swami for the last seven years of his life. He became the God-father of our four children. Following his guidance, I began studies for the Ph.D. at Columbia University, finally completing my dissertation on the Gaudapadakarika in 1976. My gratitude to him knows no bounds.

"During my ten years as a graduate student, I became a radio journalist, broadcasting a weekly, two hour interview show called "In the Spirit," over New York radio (WBAI), from 1971 to 1984. This endeavor involved a tremendous amount of fieldwork in newly emerging American spiritual consciousness, as well as an opportunity to meet the finest representatives of world-traditions who visited New York City. I met literally hundreds of teachers and students - both unknown and well-known, both authentic and not-so-authentic-observing the interesting dynamics of cultural interaction and spiritual growth. At this time I also began to study classical Indian music under the master sarodist, Vasant Rai.

"In 1975 I offered a course at the new School for Social Research. These well- attended spring term lectures were recorded, transcribed, and painstakingly edited. They became Coming Home: The Experience of Enlightenment in Sacred Traditions, published by Doubleday in 1978. Some twenty thousand copies were sold before the book went out of print. In 1988, Jeremy Tarcher reprinted Coming Home, and it has become a classic in its field.

"In 1980, I accepted the formal responsibility as a spiritual guide, or Sheikh, in the seven hundred year old Khalwati-Jerrahi Order from Egypt and Istanbul. My duty included care and guidance for four communities of Sufis. I was privileged to make the traditional Hajj, or pilgrimage to Mecca and Medina, with my Sheikh in 1980, at the pivotal age of forty. Three books emerged from this Islamic experience: Heart of the Koran published in 1988, Recollecion de la Miel (Gathering Honey) published in 1989, and Atom from the Sun of Knowledge. These books are well regarded by Muslims and non-Muslims alike and they represent a kind of informal peace initiative.

"Beginning with Zen, under the Japanese master Eido Roshi during the late sixties, and moving into Tibetan Tantric Buddhism in the mid seventies, my study and practice of Buddhist meditation has been ongoing. A book, Mother of the Buddhas, has emerged from this experience as well. My wife and I were privileged to make the pilgrimage to Bodhgaya and Sarnath in India with our Lama, Tomo Geshe Rinpoche, in 1981. In 1983, Sheila and I entered a formal, three year study of the mystical theology of the Eastern Church at Saint Vladamir's Seminary. We sacramentally joined the Orthodox Church, attending for a period of several years, and we still attend the chapel there as parishioners. None of these spiritual studies and practices have become outmoded in my life, and I try to remain current in four sacred traditions - Ramakrishna Vedanta, Vajrayana Buddhism, the Jerrahi Dervish Order, and Eastern Orthodox Christianity.

"In 1992, came the publication of Great Swan: Meetings With Ramakrishna. This book holds the key to unlock all my life experiences. It provides a bridge between East and West, a bridge which I have crossed in both directions and which many people will be able to cross comfortably, maintaining their intellectual, cultural and spiritual integrity. Essential secrets for the unfolding of cultural interaction and spiritual growth in the 21st century are encoded in this vibrant portrait. With Ramakrishna as our inspiration, our subtle task is to create a global society based on the intuitive sense of the Sacred, a society with rich diversity yet without boundaries."

lex hixonLex "entered" final liberation on November 1st, 1995, which was also, fittingly enough, both All-Saints Day and Jagaddhatri Puja, the holy day dedicated to Sri Sarada Devi's chosen ideal. He remained conscious and light-hearted right up to the moment of leaving the body, despite dealing with cancer. Lex Hixon "passed away" as he had lived, consciously, happily, and spiritually. His final book entitled "Living Buddha Zen" was released just prior to his passing.

In the Spirit Radio on WBAI New York City

From the early 1970's through the late 1980's, Lex Hixon hosted a radio program at WBAI in New York City that was unprecedented in its depth, scope, insight and creativity. Entitled "In The Spirit," it appeared as both "Body/Mind/Spirit" for a time and "Spirit/Mind/Body" as well. On this long running inspirational program that spanned two decades and which was sponsored in listener supported fashion on WBAI Radio, Lex interviewed educators, healers, clergy, authors, artists, psychics, spiritual leaders, teachers and a host of others.

As a list, the fruit of this selfless work reads like a comprehensive Who's Who of the spiritual, artistic and intellectual heart and mind of both eastern and western cultures. With subtle tenderness and insight, though never lacking the penetrating edge which makes for excellent broadcasting, Lex welcomed the orthodox and the unorthodox, the conservative and the radical, the famous and the obscure, the popular and the controversial, the powerful and the humble, the aggressive and the retiring. He interviewed swamis, priests, rabbis, roshis, sheikhs, rinpoches, yogis, gurus, poets, musicians, psychics, occultists, authors, writers, teachers, politicians, businessmen and more-a collection which also includes such guests as the Dalai Lama and Mother Teresa, to name a few.

This set of programs, which numbers over 300 titles, is now offered on CD in individual recordings ranging from the half-hour interview to the ninety-minute program. Special rates are available for those who are interested in the entire set of 331 programs or for orders exceeding 10 programs.

The Books of Lex Hixon

Lex Hixon's literary works came about from direct experience in the field of spirituality combined with intellectual refinement and human sensitivity. Being intensely involved in both the cultures and religions of the world, his was a view of universal acceptance honed by discrimination and dedicated to harmony based on unity.

These living books are for all who take their spiritual path seriously as also for those who desire to intensify their commitment to and expand their understanding of religion, philosophy and spiritual life. Additionally, novices and newcomers to the path will find in these works a timeless message of hope and inspiration which will facilitate a transformation of the human mind and a spiritualization of everyday life.

• Coming Home, The Experience of Enlightenment in Sacred Traditions
• Mother of the Universe, Tantric Hymns of Enlightenment
• Great Swan, Meetings with Ramakrishna
• Mother of the Buddhas - Meditations of the Prajnaparamita Sutra
• Living Buddha Zen
• Atom from the Sun of Knowledge
• The Heart of the Qur'an
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Re: Former teacher at Boulder's Shambhala accused of sexuall

Postby admin » Thu Jul 25, 2019 8:38 am

Lex Hixon: “In the Spirit”: Remembering the host of WBAI’s influential radio show
by Tricycle
FALL 2001

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Image
Lex Hixon during a WBAI studio session, early 1970s, courtesy of Sheila Hixon

Lex Hixon affected many lives in different ways. In the course of his own studies, he became an accomplished adept in (among other traditions) Zen, Vedanta, Sufism, and Russian Orthodoxy. His house in the Riverdale section of the Bronx often functioned as a haven for people who represented religion at the crossroads. A robed Tibetan high lama would be coming in one door as a disgruntled runaway from a Zen community would be entering through another, and Lex’s magnanimity extended equally to each. Of all the roles that Lex played, none surpasses in significance the post he held at WBAI, the public radio station in New York City where, from 1971 to 1984, he conducted a weekly radio show called “In the Spirit.” He interviewed rabbis, sheiks, priests, ministers and representatives from an impressive range of religious traditions. Provided here is a partial list of the programs that featured Buddhist teachers. Using the medium of radio technology to transmit the dharma, Lex Hixon introduced virtually thousands of listeners to their spiritual guides. Even in abridged form, this list of programs suggests how ahead of the curve Lex was and how open-ended his interests were. The tapes are currently being archived for public use.

1974

• Lex Hixon invites Robert Thurman, then professor at Amherst and Harvard, to discuss his experiences with Buddhist teachings. At a later date Thurman and Hixon undertake a broad philosophical discussion about Buddhism.

• Interview with Kalu Rinpoche on Tibetan Buddhist teachings with the help of a translator. A taped refuge ceremony is included.

• During a subsequent program Lex reads Milarepa and again interviews Kalu Rinpoche, a lineage holder in Milarepa’s line.

• Lex speaks with His Holiness Sakya Trizin, the fortieth preceptor in a line of lineage holders of the Sakya order, about initiation, taking refuge, and various Buddhist teachings and deities.

• In a separate program Lex hosts a show with Sakya Trizin, with a particular emphasis on the feminine principle of the Divine.

• Lex meets again with Sakya Trizin, who shares his knowledge of the tantric practices of Tibetan Buddhism, particularly the Kalachakra initiation.

1975

• Lex interviews Tarthang Tulku Rinpoche, a lama of the Nyingma sect of Tibetan Buddhism who had already taken up residence in California, and converses with several of the Rinpoche’s students.

• Lex interviews Joseph Goldstein, an American teacher of Vipassana (who had just co-founded the Insight Meditation Society) about his interests in Western and Eastern philosophy.

• Eido Tai Shimano Roshi of the Zen Studies Society in New York is interviewed and a tape is aired of Lex discussing Zen with Eido Roshi’s teacher, Soen Roshi.

1976

• On July 4, the bicentennial of the United States, Lex interviews His Holiness Dudjom Rinpoche about Guru Padmasambhava. The translator is Sogyal Rinpoche.

1977

• Lex hosts Jamgon Kongtrul Rinpoche, a Tibetan Buddhist adept, who speaks on various teachings with the help of a translator.

• Lex’s guest is Master Sheng-yen, a Chinese Ch’an (Zen) teacher who immigrated to Taiwan and who spends part of each year in New York, teaching and giving retreats. In two following programs Lex interviews Master Sheng-yen about Ch’an practice. In a fourth program, Master Sheng-yen chants the Three Refuges.

1978

• Guest host Judy Frank speaks with Khenpo Karthar Rinpoche, a Tibetan Buddhist teacher who has been teaching in the United States since the mid-seventies and who has centers in New York, Chicago, Ann Arbor, and several other cities.

• Bernie Glassman talks to Lex Hixon shortly before he opens the Zen Center of New York.

1979

• Lex presents a three-hour special about His Holiness the Dalai Lama through readings and interviews with a Tibetan diplomat, a professor, and several high lamas. A tape of His Holiness speaking is also aired during the show.

• Guest host Eve Quinn talks with John Daido Loori, Zen practitioner and photographer from the Los Angeles Zen Center. (In 1980 he founded Zen Mountain Monastery in Mount Tremper, New York.)

1980

• Lex talks to John Daido Loori about photography as a means of spiritual expression. In a separate program, Eve Quinn talks to Loori about his new practice oriented arts community.

• In another interview with Khenpo Karthar Rinpoche, Judy Frank asks the Tibetan teacher about the Four Noble Truths and their relevance in daily life.

• Jack Kornfield, co-founder of the Insight Meditation Society, discusses his practice with Lex.

The following programs with Buddhist practitioners and teachers are not dated:

• Lex interviews Allen Ginsberg, poet and Buddhist practitioner.

• Ruth Dennison, Vipassana teacher and founder of the Desert Vipassana Center, speaks with Lex.

• Lex interviews Seung Sahn, the Korean Zen teacher who founded the Providence Zen Center and established the Kwan Um School of Zen.

• Lex presents a show dedicated to Chogyam Trungpa Rinpoche, a contemporary Tibetan master, with excerpts from his writings, a taped interview, discussions with two of his students, and a live interview.

• Louise Berle, a student of Zen master Yasutani Roshi, speaks with Lex about her spiritual experiences. Philip Kapleau, a Zen disciple and compiler of Three Pillars of Zen, is interviewed by Lex.

• Lex interviews Delancey Kapleau, a Canadian-born spiritual practitioner who speaks about Zen, Hindu practices, and astrology.

• Lex reads from Zen master Hakuin’s writings about enlightenment experiences, and the New York Zen Community presents a program with Zen instructions and various Zen teachings.

• Lex discusses the Buddhist teachings of non-self and the principle of impermanence with Lou Nordstrom, a Westerner who left Columbia University to become a Zen Buddhist monk.
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Re: Former teacher at Boulder's Shambhala accused of sexuall

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Lex Hixon, 53, Dies; A Mysticism Scholar
by New York Times
Nov. 9, 1995

NOTICE: THIS WORK MAY BE PROTECTED BY COPYRIGHT

YOU ARE REQUIRED TO READ THE COPYRIGHT NOTICE AT THIS LINK BEFORE YOU READ THE FOLLOWING WORK, THAT IS AVAILABLE SOLELY FOR PRIVATE STUDY, SCHOLARSHIP OR RESEARCH PURSUANT TO 17 U.S.C. SECTION 107 AND 108. IN THE EVENT THAT THE LIBRARY DETERMINES THAT UNLAWFUL COPYING OF THIS WORK HAS OCCURRED, THE LIBRARY HAS THE RIGHT TO BLOCK THE I.P. ADDRESS AT WHICH THE UNLAWFUL COPYING APPEARED TO HAVE OCCURRED. THANK YOU FOR RESPECTING THE RIGHTS OF COPYRIGHT OWNERS.


Lex Hixon, a scholar on the mystic traditions of the world's religions and formerly a host of a radio show on WBAI-FM, died on Nov. 1 at his home in Riverdale in the Bronx. He was 53.

The cause was cancer, said Cassia Berman, an associate.

From 1971 to 1984, Dr. Hixon was host of the weekly radio program "In the Spirit," in which he interviewed representatives of the world's religions, among them the Dalai Lama and Mother Teresa.

Dr. Hixon was born in southern California. He graduated from Yale University, where his studies in comparative religion included the teachings of the Hindu mystic Sri Ramakrishna Paramahansa, which influenced Dr. Hixon for the rest of his life.

He received a Ph.D. in comparative religion at Columbia University in 1976 and lectured at the New School of Social Research.

Dr. Hixon is survived by his wife of 30 years, Sheila King Hixon; three daughters, Alexandra Ballard of Rye, N.Y., and India and Shanti Hixon, both of Riverdale; a son, Dylan, of Los Angeles; his parents, Alexander and Adelaide Hixon of Pasadena, Calif.; two brothers, Andrew, of Ketchum, Idaho, and Anthony, of Cambridge, Mass., and two grandchildren.
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Re: Former teacher at Boulder's Shambhala accused of sexuall

Postby admin » Thu Jul 25, 2019 8:50 am

Bernie Glassman
by Wikipedia
Accessed: 7/25/19

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Image
Bernie Glassman
Title Roshi
Other names Bernie Glassman
Personal
Born Bernard Glassman
January 18, 1939
Brighton Beach, Brooklyn, New York, U.S.
Died November 4, 2018 (aged 79)
Springfield, Massachusetts, U.S.
Religion Buddhist
Nationality American
Spouse Eve Marko
School Zen Peacemaker Order
Lineage White Plum Asanga
Education Brooklyn Polytechnic Institute
University of California, Los Angeles
Other names Bernie Glassman
Senior posting
Predecessor Taizan Maezumi
Successor Joan Halifax
Father Robert Kennedy
Wendy Egyoku Nakao
Pat Enkyo O'Hara
Lou Nordstrom
Don Singer
Grover Genro Gauntt
Anne Seisen Saunders
Francisco "Paco" Lugoviña
Barbara Salaam Wegmueller
Roland Yakushi Wegmueller
Website http://www.zenpeacemakers.org

Bernie Glassman (January 18, 1939 – November 4, 2018) was an American Zen Buddhist roshi and founder of the Zen Peacemakers (previously the Zen Community of New York), an organization established in 1980. In 1996, he co-founded the Zen Peacemaker Order with his late wife Sandra Jishu Holmes. Glassman was a Dharma successor of the late Taizan Maezumi-roshi, and gave inka and Dharma transmission to several people.

Glassman was known as a pioneer of social enterprise, socially engaged Buddhism and "Bearing Witness Retreats" at Auschwitz and on the streets.[1]

According to author James Ishmael Ford, in 2006 he

...transferred his leadership of the White Plum Asanga to his Dharma brother Merzel Roshi and has formally "disrobed," renouncing priesthood in favor of serving as a lay teacher.

Biography

Bernie Glassman was born to Jewish immigrants in Brighton Beach,[1] Brooklyn, New York in 1939.[2] He attended university at the Brooklyn Polytechnic Institute and received a degree in engineering. Following graduation he moved to California to work as an aeronautical engineer at McDonnell-Douglas. He then received his Ph.D. in applied mathematics from the University of California, Los Angeles.[3]

Glassman first encountered Zen when he was assigned Huston Smith's The Religions of Man for an English class in 1958.[4] From there, he continued reading including books by Alan Watts, Christmas Humphreys, and D.T. Suzuki.[4] In the early 1960s, Glassman began meditating[4] and soon after sought a local Zen teacher.[4] He found Taizan Maezumi in Los Angeles, California[4] and Glassman became one of the original founding members of the Zen Center of Los Angeles. He received Dharma transmission in 1976 from Maezumi and then inka in 1995 shortly before Maezumi's death.[2]

In 1980, he founded the Zen Community of New York. In 1982[5] Glassman opened Greyston Bakery in Yonkers, New York, which initially provided jobs for the Zen students and evolved into an effort to help alleviate the widespread homelessness in the area.[6] The bakery provided jobs for inner city residents who lacked education and skills.[6] Greyston employed low-skilled workers from the neighborhood, many of whom were homeless themselves, and sold baked goods to shops and restaurants in Manhattan. In 1989 Glassman entered an agreement with Ben & Jerry's, and Greyston Bakery has become the supplier of brownies for several lines of ice cream.[7]

Through the success of his bakery–which in 2016 was earning $12 million in revenues–Glassman founded the Greyston Foundation (sometimes called Greyston Mandala) with his wife Sandra Jishu Holmes in 1989. He retired from the Greyston Foundation in 1996 to pursue socially engaged Buddhist projects through the Zen Peacemakers.[8] As of 2004 the Foundation had developed $35 million worth in real estate development projects in Westchester County, New York. The Foundation offers HIV/AIDS programs, provides job training and housing, child care services, educational opportunities, and other endeavors.[6] In 2003 the bakery moved to a new building, which allows for higher output and more employment opportunities.[7][9]

In 1996 Glassman, with his wife Sandra Jishu Holmes, founded the Zen Peacemaker Order. According to professor Christopher S. Queen, "The order is based on three principles: plunging into the unknown, bearing witness to the pain and joy of the world, and a commitment to heal oneself and the world."[1] Richard Hughes Seager writes, "The Zen Peacemaker Order...has the potential to rival Thich Nhat Hanh's groups and the Buddhist Peace Fellowship as a force in American activism."[10]

Glassman died on November 4, 2018 from complications of a stroke in Springfield, Massachusetts at the age of 79.[11]

Teachings

Image
Bernie Glassman with Elihu Genmyo Smith

Glassman taught about what his teacher, the late Taizan Maezumi, called the "unknowing." Not-knowing is the first tenet of the Zen Peacemakers, and Glassman said of it, "In Zen the words source and essence are the equivalent of Unknowing, and they come up again and again. We have the absolute and the relative perspectives about life, and Unknowing is the one source of both of these."[1] Also, Glassman was known for his many "street retreats." Author James Ishmael Ford writes, "...'street retreats,' for instance, moves sesshin into the streets: participants eat in soup kitchens, and, if they know they're not displacing homeless people, sleep in homeless shelters or, otherwise, sleep in public places. Zazen takes place in parks."[2] In the 2000s, Glassman developed an experiment in sociocratic consensus-based zen training and interfaith facilitation, known initially as Peacemaker Circle International[12], and later Zen Peacemaker Circles. Interconnected projects were established globally[13], replacing the role of 'Zen teacher' with participants learning from each other and sharing ideas between Circles.[14] In his last years, having disrobed from the priesthood, Glassman together with his wife Eve Marko continued the work of his teacher Koryu Osaka Roshi[15] in developing lay forms of Zen practice.

Lineage

Image
Zen Center of Los Angeles

Bernie Glassman appointed several "senseis"[16] and "roshis" in traditional zen, and established the non-hierarchical roles of 'Steward' and 'Circle Dharmaholder' as coordinators and visionholders to continue the Zen Peacemaker Circles model. A number of his successors have also given dharma transmission to some of their own students:[16][17]

1. Ancheta, Alfred Jitsudo Roshi
1. Arbiter, Eric Kishin Sensei[18]
2. Bruce-Fritz, Carol Myoshin Sensei[19]
3. Elkin, Rick Issan Sensei
4. Fritz, Ralph Kendo Sensei[20]
5. Helzer, Douglas Red Heart Sensei
6. Whalen, Thomas Zenho Sensei
7. Walter, Sydney Musai Roshi

2. Baker, Nancy Mujo
3. Barragato, Stefano Mui (b. 1930)
1. Barragato, Margaret Ne-Eka
1. Wohl, Peter Seishin Sensei

2. Paquin, Linda-Lee Abhaya

4. Byalin, Kenneth (Ken) Tetsuji Sensei
5. Gauntt, Grover Genro Sensei
6. Halifax, Joan Jiko Roshi
1. Kazniak, Al Genkai Sensei
2. Beate Stolte Sensei[21]
3. Kaigetsu Irene Bakker Sensei[22]
4. José Shinzan Palma Sensei [23]
5. Joshin Brian Byrnes Sensei[24]
6. Genzan Quennell Sensei[25]

7. Krajewski, Andrzej Getsugen Roshi
8. Harkaspi, Helen Kobai Yuho
9. Hixon, Lex Jikai (1941-1995)
10. Hixon, Sheila Jinen Sensei
11. Holmes, Sandra Jishu Angyo (1941-1998)
12. Kahn, Paul Kuzan Genki Roshi
13. Kennedy, Robert E. Jinsen S.J. Roshi (b. 1933-)[26]
1. Abels, Gregory Hosho Sensei
2. Abels, Janet Jiryu Roshi[27]
3. Bachman, Carl Genjo Sensei
4. Birx, Charles Shinkai Sensei (b. 1944)
1. Thompson, Scott H. (b. 1948) Dharma Holder (Assistant teacher)

5. Birx, Ellen Jikai Sensei (b. 1950)
6. Cicetti, Raymond Ryuzan Sensei (b. 1950)
7. Eastman, Patrick Kundo Roshi[28]
1. Averbeck, Marcus Hozan Sensei
2. Woodcock, Jeremy Ryokan Sensei

8. Hunt, Kevin Jiun (b. 1933-), O.C.S.O (Order of Cistercians of the Strict Order)
9. Richardson, Janet Jinne, csjp Roshi
1. Blackman, Bruce Seiryu Sensei (b. 1942)[29]
2. Craig, Barbara Shoshin, RSM Sensei [Religious Sisters of Mercy] (b. 1932)
3. Dougherty, Rose Mary Myoan Sensei[30][29]
4. McQuaide, Rosalie Jishin, csjp Sensei

14. Lee, Robert Sokan Sensei
15. Lugovina, Francisco Genkoji "Paco" Sensei
1. williams, angel Kyodo Sensei
2. Nelson, Craig Daiken Sensei
3. Salazar, Joaquin Ryusho Sensei

16. Matthiessen, Peter Muryo Roshi (May 22, 1927 – April 5, 2014)
1. Bastis, Madeline Ko-i Sensei
1. Cantor, Mitchell Doshin Sensei
1. May, Wilbur Mushin Sensei

2. Dobbs, Michel Engu Sensei
3. Friedman, Dorothy Dai-en (Daien) Sensei

17. Marko, Eve Myonen
18. Maull, Fleet Shinryu Sensei
19. Nakao, Wendy Lou Egyoku Roshi
1. Berge, Raul Ensho, Dharma Holder (2006)
2. Boyd, Merle Kodo Plum Dragon Sensei
3. Hawley, Kipp Ryodo Sensei
4. Janka, Gary Myogen Koan Sensei

20. Nordstrom, Louis Mitsunen Roshi (b. 1943)
1. Denton, Timothy Issai Sensei
2. Hawkins, Roger Sensei
3. Thompson, Phil Zenkai Sensei

21. O'Hara, Pat Enkyo Roshi
1. Eiger, Randall Ryotan
2. Harris, Jules Shuzen
1. Rapaport, Al Tendo Fusho[31]
1. Linda Myoki Lehrhaupt[32]

3. Hondorp, Catherine Anraku Eishun
4. O'Hara, Barbara Joshin Sensei
5. Terestman, Julie Myoko Kirin Sensei
6. Thomson, Sinclair Shinryu

22. Saunders, Seisen[33]
1. Deer, Herb Eko[33]
2. Wild, Sara Kokyo[34]

23. Wegmueller, Barbara Salaam Roshi
24. Wegmueller, Roland Yakushi Roshi

Circle Zen Dharmaholders:

1. Margueritte Gregory
1. Jeana Moore

2. Barbara Wegmueller
1. Gabriele Blankertz
2. Chris Starbuck
1. Geoff Taylor and the Western Massachusetts Circle
2. Frances Collins

3. Steve Hart
4. Franziska Schneider
5. Kathleen Battke

3. Roland Wegmueller

Bibliography

• Bridges, Jeff; Glassman, Bernie (2013). The Dude and the Zen Master. Blue Rider Press. ISBN 978-0399161643.
• Maezumi, Taizan; Glassman, Bernie (2007). The Hazy Moon of Enlightenment: Part of the On Zen Practice Series. Wisdom Publications. ISBN 0-86171-314-1.
• Glassman, Bernie (2002). Infinite Circle: Teachings in Zen. Shambhala Publications. ISBN 1-57062-591-3.
• Maezumi, Taizan; Glassman, Bernie (2002). On Zen Practice: Body, Breath, Mind. Wisdom Publications. ISBN 0-86171-315-X.
• Glassman, Bernie (1998). Bearing Witness: A Zen Master's Lessons in Making Peace. Bell Tower. ISBN 0-609-80391-3.
• Glassman, Bernard; Fields, Rick (1996). Instructions to the Cook: A Zen Master's Lessons in Living a Life That Matters. Bell Tower. ISBN 0-517-88829-7.

Other media

Audio


Glassman, Bernard; Fields, Rick (1996). Instructions to the Cook: A Zen Master's Lessons in Living a Life That Matters. Shambhala Lion Editions. ISBN 1-57062-260-4.

Video

• Wegmüller, Roland (documentarian). Japan Tour of Temples, Monasteries and Tradition.
• Wold, Christof (director) (2006). Instructions to the Cook: A Zen Master's Lessons in Living a Life That Matters. Loyola Productions Munich GmbH. ISBN 3-939926-00-0.
• Gregory, Peter (director) (2004). Gate of Sweet Nectar: Feeding Hungry Spirits in an American Zen Community. Zen Center of Los Angeles. OCLC 56132158.
• O'Keefe, Michael (director) (2001). Raising the Ashes. Polonia Films. OCLC 51062604.
• Eich, George (director) (1999). Zen on the Street. Project Ananda Productions. OCLC 51062219. Archived from the original on 2005-12-26. Retrieved 2008-03-04.

Selected honors

• 1991 Best of America Award for Social Action, U.S. News & World Report
• Ethics in Action Award, Ethical Culture Society of Westchester
• E-chievement Award, E-Town, Tom’s of Maine
• Man of the Year, Westchester Coalition of Food Pantries
• 2016 Babson College Lewis Institute Social Innovator Award

Selected board participation

• The Temple of Understanding
• White Plum Asanga
• AIDS Interfaith National Network
• Social Venture Network
• Westchester Interfaith Housing Corp.

References

1. Christopher S. Queen. "Buddhism, activism, and Unknowing: a day with Bernie Glassman (interview with Zen Peacemaker Order founder)". Tikkun. 13 (1): 64–66. Retrieved 2010-12-14.
2. James Ishmael Ford (2006). Zen master who? : a guide to the people and stories of Zen. Wisdom Publications. pp. 167–168. ISBN 0-86171-509-8.
3. Christopher S. Queen (2000). Engaged Buddhism in the west. Wisdom publications. ISBN 0-86171-159-9.
4. "Sweeping Zen Interview with Bernie Glassman". Sweeping Zen.
5. Ari L. Goldman (December 23, 1991). "Cookies, Civic Pride And Zen". The New York Times. Retrieved 2010-12-14.
6. Perry Garfinkel (2006). Buddha or Bust. Harmony Books. pp. 33–34. ISBN 978-1-4000-8217-9.
7. Robert Egger; Howard Yoon (2004). Begging for change : the dollars and sense of making nonprofits responsive, efficient, and rewarding for all. HarperBusiness. pp. 136–137. ISBN 0-06-054171-7.
8. Chris Lazarus. "Recipes for Empowering Community Greyston, Mandala, Yonkers". New Village Journal (1). Retrieved 2010-12-14.
9. Mark Roseland (2005). Toward sustainable communities : resources for citizens and their governments. New Society Publishers. p. 173. ISBN 0-86571-535-1.
10. Richard Hughes Seager (1999). Buddhism in America. Columbia University Press. p. 209. ISBN 0-231-10868-0.
11. Bernie Glassman Passes Away
12. Eve Marko, in Women Practicing Buddhism: American Experiences by Peter Gregory and Susanne Mrozik (1998, Wisdom Books US), p114
13. http://ukzenpeacemakers.blogspot.com
14. https://michaelstoneteaching.com/2014/1 ... es-are-us/
15. https://cdn.reference-zenhub.org/koryu_osaka.html
16. Sanbo Kyodan: Harada-Yasutani School of Zen Buddhism and its Teachers
17. White Plum Asanga teachers (Maezumi lineage)
18. "Houston Zen Center".
19. "Forest Wind Zendo".
20. "Forest Wind Zendo".
21. "Stolte, Beate Genko | Sweeping Zen". sweepingzen.com. Retrieved 2018-03-04.
22. "Sensei Irene Kaigetsu Bakker @ Upaya Zen Center". Upaya Zen Center. Retrieved 2018-03-04.
23. "About me..." Shinzan. Retrieved 2018-03-04.
24. "Sensei Joshin Byrnes (Vice Abbot) @ Upaya Zen Center". Upaya Zen Center. Retrieved 2018-03-04.
25. "Sensei Genzan Quennell (Guiding Teacher and Temple Coordinator) @ Upaya Zen Center". Upaya Zen Center. Retrieved 2018-03-04.
26. "Morning Star Zendo". Retrieved 3 May 2015.
27. Still Mind Zendo
28. "Wild Goose Zen Sangha". Archived from the original on 2014-07-22. Retrieved 2015-05-03.
29. "Zen Peacemaker biographies". Archived from the original on 16 July 2013. Retrieved 3 May 2015.
30. One Heart Sangha
31. SweepingZen, Rapaport, Al Tendo Fusho
32. SweepingZen, Lehrhaupt, Linda Myoki
33. Jump up to:a b "Teachers". Sweetwater Zen Center.
34. "Sara Kokyo Wildi, Yogalehrerin und Leiterin von sarva". http://www.sarva.ch. Archived from the original on 2016-01-25. Retrieved 2016-01-09.

External links

• Zen Peacemakers
http://www.greyston.org/
http://www.greystonbakery.com/
• Peacemaker Circles International
• Shambhala Sun interview with Roshi Bernie
• Zen Center of Los Angeles
• White Plum Asanga
• Videos about Zen Peacemakers and Bernie Glassman
• Audio Interview Series on Buddhist Geeks
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Re: Former teacher at Boulder's Shambhala accused of sexuall

Postby admin » Thu Jul 25, 2019 8:57 am

Drinking dads can harm babies just as much as mums who drink alcohol
by Tanveer Mann
Sunday 15 May 2016 5:10 pm

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Future dads, you may have to put away the booze for good if you’re looking to have a baby with your partner.

Because it turns out drinking dads can harm babies just as much as drinking mums during pregnancy.

According to new research, a man’s sperm could be responsible for ‘foetal alcohol spectrum disorder’ (FASD), which affects every 100 infants.

It refers to children born with mental retardation, developmental problems and abnormal facial features.

People normally assume that it only affects children whose mothers downed large amounts during pregnancy.

If you wanted to prevent it, a woman would just not drink alcohol for nine months.

But scientists now say there’s a link between birth defects and a father’s alcohol consumption around the time of conception.

The study, published in the American Journal of Stem Cells, suggests both parents contribute to the health of their children.

Exposure to alcohol before birth is one of the most significant causes of childhood brain damage, learning disability, poor behaviour and even criminality.

Biochemist Professor Joanna Kitlinska, from Georgetown University, said: ‘We know the nutritional, hormonal and psychological environment provided by the mother permanently alters organ structure, cellular response and gene expression in her offspring.

‘But our study shows the same thing to be true with fathers – his lifestyle, and how old he is, can be reflected in molecules that control gene function. In this way, a father can affect not only his immediate offspring, but future generations as well.’

For example, a newborn can be diagnosed with foetal alcohol spectrum disorder (FASD), even though the mother has never consumed alcohol.

Prof Kitlinska said: ‘Up to 75 percent of children with FASD have biological fathers who are alcoholics, suggesting pre conceptual paternal alcohol consumption negatively impacts their offspring.’

Their research, based on studies carried out on both humans and animals, also revealed that the older a father gets, the higher the chance of schizophrenia, autism and birth defects in his children.

These defects result from ‘epigenetics’, the altering of DNA by environmental factors such as eating and drinking, and can happen in the womb and be handed down many generations.

Prof Kitlinska added: ‘To really understand the epigenetic influences of a child, we need to study the interplay between maternal and paternal effects, as opposed to considering each in isolation.’
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Re: Former teacher at Boulder's Shambhala accused of sexuall

Postby admin » Sat Jul 27, 2019 4:32 am

The Ongoing Blossoming of Tagtrug Mukpo
by Cara Thornley
photos by Laura Greer
shambhalatimes.org
December 28, 2013 – 12:25 am

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Taggie Mukpo

Mukpo Family Update: Celebrating Tagtrug Mukpo from a recent celebratory dinner at Karme Choling

“Amazing” was the operative word that Acharya Michael Greenleaf used to describe the celebratory evening held on December 10th at Karme Choling Meditation Center, culminating the 2013 Fund Raising for the Tagtrug Mukpo Trust. Taggie (as he is affectionately known) was the guest of honor at the dinner attended by his supporters, both old and new.

The joy pervading the atmosphere, and the gentle humor punctuating conversations felt like it arose out of the delight the dinner guests had in Taggie’s ongoing blossoming.

If you don’t know about Taggie, hopefully this article can serve as an introduction, and for those who do know him, serve as an update on his inspiring life journey.

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Acharya Suzann Duquette and Jeanine Greenleaf at the dinner

Taggie is the eldest son of the Vidyadhara Chogyam Trungpa Rinpoche and Lady Diana Mukpo. While still a toddler he began having complex seizures, and was diagnosed as having a type of autism necessitating round-the-clock care. His history, presented here on this web site, recounts the journey he is making, particularly focusing on the time since 1991.

Now 42 Taggie sat at dinner with us relaxing in the social world surrounding him and obviously delighting in the evening’s events. He was light years away from the angry withdrawn person he’d been.

For the first 20 years of his life, Taggie lived in a variety of different care situations. The last of which was a group home for the developmentally disabled in Vermont. Taggie’s social worker there observed that while Taggie’s self-sufficiency increased, i.e. he learned to dress himself, brush his teeth, and make his bed -– his medications were ineffective; he experienced frequent seizures, was upset by the emotional upheavals of the other residents and became increasingly violent.

His situation began to stabilize in 1991 when a sangha member living at Karme Choling, Herb Elsky, moved Taggie into the farmhouse near KCL called Bhumi Pali Bhavan (BPB) where Taggie’s father use to stay when he came to KCL. Herb lived there with Taggie alternating caregiving duties with other sangha members.

From this beginning a series of dedicated and skilled community caregivers devoted themselves to developing a care plan, which slowly enabled Taggie to increase his stability and calmness.

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Ashoka Mukpo via skype

Ashoka Mukpo, “Live from Liberia” via Skype spoke about the growth he’d seen in his brother, especially in the last couple of years. “It’s been nice to see him flourish as much as he has. In the time I’ve spent with him, it’s been pretty remarkable to experience his emotional openness and strength coming out more and more.”

Acharya Suzann Duquette has written about this growth in an illustrated Shambhala Times article: A New Era For Tagtrug Mugpo

Ashoka continued saying, “It might be a little corny to talk about “the Africa thing,” but living here, I’ve seen that compared to Liberia, our own culture might be losing ‘the community idea.’ In Liberia’s towns and villages, children are really cared for by everybody… Different people have different responsibilities. And, it’s a little bit like that with Tag’s care. Everybody here at this dinner is bringing some piece of themselves to his care.”

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Randie Fox

The front line of the group, bringing a piece of themselves to Taggie’s care has always been the caregivers. Ashoka referred to his current caregiver, Randie Fox as an “absolute hero.”

Technically, Randie is called a Shared Living Provider. Because of a Medicaid Waiver granted by the state for Taggie’s care, he receives services through the Vermont Shared Living Providers (SLP) program. Literally this means that a developmentally disabled person moves into a private home. At the time the Medicaid waiver was first granted in 2003 Taggie was still living at BPB and his sangha/community caregivers lived there with him. The state began paying his caregivers that were already in place as SLP’s.

In 2006 the last sangha caregiver resigned and eventually because of the deferred maintenance problems at BPB, Taggie moved into the home of a shared living provider. Because of the skill and care of the SLP, the transition was seamless.
Reports and photos from this time can be seen online by clicking here.

Taggie now lives in Randie’s home with her husband and children. Pictures of Taggie with her children are posted online here. Randie, in talking to us, said how lucky her children were to have Taggie in their life because of his capacity to trust and love people.

SLP’s are supported by the Tagtrug Mukpo Support Team, created in 2003 simultaneously with the receipt of the Medicaid Waiver. A group of five unpaid volunteers, they are dedicated to raising the money to supplement the gap between the government funding and the actual costs of supporting Taggie’s care – specifically to supporting the Shared Living Providers by providing enrichment materials and paying for respite caregivers which allow SLP’s time away from their duties. Ashoka, who has been Chairperson of the Support Team since 2008, talked about the importance of providing respite help.

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Susan Taney

“We can’t continue giving the kind of care we give without having funds in the bank to enable Randie to have some well deserved time off.” Ashoka joked, “Even though Taggie’s a wonderful person, just like anybody else in my family – spend enough time around us and you need a couple of days off.”

To which, Randie Fox wisely replied, “Well, him from me, too! Taggi needs a break from me too.” Randie, herself, came to know Taggie, almost 9 years ago when she began serving as a respite provider for another SLP. When that person resigned after several years, Randi, with the full support of her husband and children applied for the job.

Private donations for respite care are received through The Tagtrug Muko Trust, the legal entity created for this purpose in 2003. Acharya Michael Greenleaf is its current trustee and a member of the Support Team. The Trust was the official host for our dinner.

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Gerry and Nancy Haase

Other members of the Support Team at the dinner were Susan Taney, Nurse Practitioner and Taggie’s legal guardian, a founding member who was instrumental in obtaining the Medicaid Waiver which allows Taggie to receive the maximum amount of support offered in VT to developmentally disabled persons.

Gerry Haase, seen above with his wife, Nancy, is a founding member of that group. Michael Taney manages the web site.

Of the approximately $16,000 a year needed to supplement government funding, 25% is given by the Mukpo family and the rest is covered by other donors.

Ashoka concluded by saying, “As time goes on we’re hoping to make things as stable as possible so we always know where funds are coming from. You are all a big part of that. I know you love Taggie. Thank you from the bottom of my heart…on behalf of my family: mother, father, brothers and sister, thank you for caring about him. He’s really lucky to have such wonderful people in his life.”

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“The Amazing” Michael Greenleaf

After Ashoka signed off, raffle tickets were drawn for prizes, three of which were copies of the book “Why I Jump”, written by an autistic youth and inscribed by Taggie for the occasion. Even after all the prizes were gone, Taggie wanted to keep drawing names and Michael kept announcing the names as “auspicious winners,” and the rest of us kept applauding every time. So much joyful energy.

After applauding Karme Choling, the coordinator Suzanne Trahey and the kitchen staff for hosting this “amazing” evening, Michael made an aspiration that this “first annual dinner” would grow, and more people could learn about and support Taggie.

Learn more about Tagtrug Mukpo, support his care, and see photos at his website here: http://www.taggiemukpo.org
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Re: Former teacher at Boulder's Shambhala accused of sexuall

Postby admin » Sat Jul 27, 2019 8:21 am

New arrest for child sex abuse at the embattled Buddhist group Shambhala: The arrest follows a year of multiple allegations against current and former members of Shambhala International.
by Joshua Eaton
Think Progress
June 28, 2019, 3:17 PM
UPDATED: JUN 28, 2019, 5:39 PM

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MICHAEL SMITH. CREDIT: BOULDER COUNTY SHERIFF'S OFFICE

A Boulder, Colorado, man is under arrest on charges he sexually assaulted a young girl he met through Shambhala International, the Buddhist organization that has been embroiled in a widening sex abuse scandal since last year.

Michael Smith, 54, turned himself in to the Boulder County Sheriff’s Office early Friday after the Boulder Police Department issued a warrant for his arrest on one charge of sexual assault on a child by one in a position of trust, according to the Boulder County Sheriff’s Office.

At a bail hearing Friday afternoon, Smith’s bond was set at $1,000 cash or $10,000 surety. He is expected back in court on July 2 at 1:30 p.m. for filing of charges.

“The victim was sexually assaulted by Smith multiple times beginning in 1997, when she was 13 years old,” Boulder city police said in a press release. “Smith was introduced to the girl through his membership in the Boulder Shambhala [Center].”

Boulder police said they also have been contacted by another woman, who alleged Smith sexually assaulted her when she was 11 years old at Karme Choling, a meditation center that Shambhala International operates in rural Caledonia County, Vermont. Authorities in Vermont are investigating that allegation.

Reached at the Boulder County jail after his bail hearing Friday, Smith declined to comment.

Melanie Klein, executive director of the Boulder Shambhala Center, said that her group does have a member named Michael Smith, but that he is not the person who was arrested Friday.

“There may have been another Michael Smith who was a member of the Boulder Shambhala community twenty-two years ago, but we have no information about that,” Klein told ThinkProgress in an email. “His alleged crimes should be prosecuted vigorously.”

Shambhala International and Karme Choling did not return emails requesting comment Friday.

Police said the two survivors do not know each other. They said the women came forward after police in Boulder arrested former Shambhala teacher William L. Karelis, 71, in February for allegedly assaulting a 13-year-old girl he met through the Buddhist group.

Karelis has denied the charges, and he pleaded not guilty. His case is pending trial.

Police in Larimer County, Colorado, also announced an investigation last December into “possible criminal activity” at Shambhala’s retreat center in Red Feather Lake, Colorado, a two-hour drive north of Boulder. ThinkProgress first reported that investigation.

The investigation into Karelis was first reported by ThinkProgress. Smith’s arrest was first reported by The Denver Post.

Shambhala has been in crisis since at least February 2018, when the advocacy group Buddhist Project Sunshine began publishing a series of four reports detailing allegations of sexual assault by Shambhala’s head, Sakyong Mipham, and other senior members. Mipham and Shambhala have denied parts of those reports.

Shambhala’s board announced its “phased departure” on July 6, 2018. Mipham temporarily stepped aside from his teaching role the same day pending an investigation Shambhala commissioned from the Halifax law firm Wickwire Holm. Mipham remains the head of the organization.

That investigation found that Mipham drunkenly kissed and groped at least one of his female students “in a manner to which she did not consent.” After the report’s release, Mipham admitted to acting in ways that “hurt others,” but he has denied any criminal behavior.

This is a developing story and will be updated as more information becomes available.

Do you have information about sexual misconduct in Shambhala or another religious organization? Contact reporter Joshua Eaton by email at jeaton@thinkprogress.org or by Signal at 202–684–1030.
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Re: Former teacher at Boulder's Shambhala accused of sexuall

Postby admin » Sat Jul 27, 2019 11:55 pm

Interviews: Bob Halpern cuke page
Crooked Cucumber: The Life and Zen Teaching of Shunryu Suzuki
by David Chadwick
June 11, _____

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ROBERT HALPERN - Green Gulch Farm, June 11, 3:05 -later more at my house in San Rafael and more on the phone. Robert now lives in Halifax.--DC
See photos of Bob below

I went up to the Bay Area in 65 to a Yasutani sesshin and my friend wanted to stop at Bush street and meet Suzuki Roshi who I hadn't heard of - so I went there with him. Katagiri had just arrived [in 64] and he took us upstairs at Sokoji and Suzuki Roshi took us into his office and he sat there with the three monkey statue near him - see no evil etc. - with his hands behind his head - that theme was a favorite of his - he liked to collect them. A number of people gave him those because they knew he liked them. I heard him say more than once that was one of his favorite themes. He entertained us and told us Dick was trying to find a practice center in the countryside. Dick had been talking about it - founding a practice center to have more strict practice and he said he was perfectly content on Bush street but if they wanted to do it, his students, if they insisted, he would do it - but he himself didn't see any problem with the way things were going.

DC - Interesting - Dick always said that Suzuki Roshi did it because he felt that people just weren't getting it, that only Dick could practice in the city and that he needed it for others. But whatever he said to you at that time might have been intended more to encourage you to accept city practice which was all there was then - to say it's okay here now.

As a matter of fact he specified that Dick was insisting.

He'd flip back and forth from Dick to they.

He was less magnificent, so much more ordinary and frail, not sickly but small and didn't have a gruff voice like Toshiro Mifune in the samurai movies. I'd only met Yasutani Roshi who screamed and ranted and raved and bounced up and down - he was more vital then - when we saw him at Tassajara a couple of years later he'd aged a bit. Suzuki Roshi was 20 years younger than him and I expected him to be a lot more vibrant - but he was so gentle and soft-spoken. He didn't sit in lotus, in a samadhi pose, he sat in a chair western style with his legs crossed like men do here. he wore tabi - obviously afraid to get his feet dirty and he didn't have enough hair on his legs - seemed unmanly to me.

Then I went back to LA and invited Yasutani's translator, Maezumi sensei, to leave Zenshuji to start a Zen Center to teach Americans - so then I went to live with him - at the newly started LA Zen Center and shortly after Suzuki Roshi was visiting Zenshuji for a conference of Japanese Soto priests in America and Maezumi invite Suzuki Roshi to dinner and made niku (meat) donburi or some such thing - and I fed myself vegetarialy at the table and Roshi said "don't you eat meat? and I said well, sometimes, and Roshi said, "oh, sometimes I eat rice." And he said it so smoothly that it didn't stop me. It shocked me only later when I replayed it. I wasn't embarrassed a the time. But later I realized what had happened - he had made fun of my small minded approach.

DC: You mean like not wanting to break the precept against eating meat?

And that he'd used English masterfully. Sometimes I eat rice was a masterful ironic way of making fun of what I had said.

It gave me pause for thought. By the time that the impact of having had dinner with him sunk in, I was starting to resolve to become his student. Even though we'd had very little conversation. At dinner it seemed that Maezumi was trying to impress him and to get him politically on side and all that.

DC - It certainly didn't work.

That's right.

So then I decided to go up to Suzuki Roshi and closed up the Satori Book Shop and Gallery on Sunset strip [Robert was one of the first people to sell the psychedelic posters for the rock concerts of the day - he sold that part of the business to Bill Grahame.] and go up to do a sesshin later that year - about a month later. I went in Friday night during the movies and just lay down on the tatami in the zendo so I'd be there in the morning but he got up early to go to the kitchen and came over and woke me up and he said you're not supposed to be here and I bounced up into some sort of correct posture and bowed to him, my new master and double-talked some gibberish and so he took me in and gave me tea and then the sesshin started and I had a Japanese type brown half-skirt, my sitting uniform, my way-seeking mind uniform, and he looked at that ridiculous thing my girlfriend had made for me and so I sat there - later on when he told me not to study with Maezumi, when Maezumi came to the opening of Tassajara and he asked me to come help him with sesshin, cook or administrate or something and Suzuki Roshi refused permission for me to go and told me that if I didn't think there'd already been a change I should try to reflect on how incredibly arrogant I was when I first showed up. I'd be wasting my time to go back to that place where nothing had been accomplished but a lot of arrogance. I hadn't been there very long but in any case so what happened and then I didn't move immediately but started to commute on weekends and things like that - stayed in the flat where Jeanie Campbell lived. It was the first communal living space. She talked to Suzuki Roshi about developing it that way.

DC: So did Claude.

I thought of myself as a macho sitter so I applied to be in the first crew of Tassajara - you were already there - in spring of 67. I lived on Bush street for a while with out a job and hung out and sat for a while.

DC: The first I remember of you, you were on the deck by the kitchen at Tassajara - I think you had hiked in - did you?

I don't know.

[Bob Watkins says he did]

When I went to Tassajara I felt I was already a member of the sangha, that I already had Dick Baker as an enemy - you have to be a member to be on his demerit list. [He tells about how Dick gave him some posters to put up in LA for the Zenefit and how Robert had not put any up when he was there.] -

Seems to me that before the first training period started that I finagled and pushed my way to be on the rock crew with Suzuki Roshi - no matter what I was assigned to - I ended up on the rock crew. I'd help him pick out rocks in the creek I tried to stick to him like a glove. Until Phillip Wilson showed up I'd get the job. And then I'd even usually get that job with Phillip - we made that our niche - we wanted to be special. In one paragraph Phillip would call him Reverend Suzuki, Suzuki Sensei and Suzuki Roshi, Roshi, get all mixed up

I used to stand outside his cabin hoping he'd come out so I could be with him - I developed a kind of father complex - looking for his approval and all that and I would pat him on the back and do things that others were too shy to do. I got into a warm cocoon of relating with him - got into that hi Roshi pattern. And I would try to drive him as much as I could and Mrs. Suzuki would tell me to drive him someplace because she didn't trust Dick - she thought he drove too fast.

DC: Same with me

And behind Dick's back I would reinforce the image and tell her that he usually drove over a hundred. I really slandered him. Roshi must have never snitched on me cause I was a terrible driver and I would fall asleep while driving and he'd start working on my neck

DC: Same with me - once driving him to Stockton to Dan's parents place for a Quaker meeting I was falling asleep and Phillip was in the back seat and kept asking me if maybe he shouldn't drive and was worried that I was going to kill his teacher. We were always so tired from getting up early and going to be late.

We fell into a roll that if he was going to a Japanese person's home one of us would drive him. If he went to get antiques he might take Silas. We went to the house of the guy who's daughters were Rumi and Kumi.

We went to a wedding or a funeral or something and I had a couple of drinks and was enjoying and relaxing and I thought that was my function - that he liked me cause I could talk freely with them and be friendly and he came over and said to me with a roar "You're drunk!" and I wasn't drunk but that was the first experience I had with him that showed he expected something of me - improvement or growing sense of discipline. He didn't drink but he never let on that he cared so I was surprised.

Later at Zen center housing when Jeff B. decided he'd go around naked - he was trying to be real to communicate and took off his clothes and I was Claude's assist. as head of ZC housing. Suzuki Roshi said we had to talk to Jeff because if he saw him he'd have to banish him forever. That was a surprise to me - it seemed he was saying he had an uncontrollable temper that most people would never guess cause we were so masterfully tamed and he was so sweet and gentle.

Another time I saw him bark the same way with his wife when he came home for the hospital when he had that throat coughing thing - 69? He'd had a long stay in the hospital. After that he was laid up in his room and for a couple of months it seemed we'd be sitting in the zendo and as we sat we'd hear him coughing through the whole period - repeated coughing. When he came home Okusan told me to carry him on my back upstairs, piggyback because he was weak - and he growled at her that he was not going to be carried like a grandfather - that's how they carry the old in Japan when they're crippled. He really lashed out at her.

Once at Sokoji I thought I saw a miracle. Siddha (supernormal) - a side product of practice. He wanted to get up into the ceiling at Sokoji through the hole in the tall ceiling so I went to get a chair from the kitchen table - he was just over in the alcove where things were stored. And I was thinking of putting a chair on a table - and I turned around and he was up there. It was an extraordinary gymnastic feat. How in the world could somebody less than 5 foot tall leap up there - off the kitchen table in the hall way out there - and I was really shocked - he was going up there to see how much the pigeons were infecting the attic you know the cooing we'd hear - quite a racket - in cooing or mating season - he wanted to go up and check it out. I thought of that when later he told me that instead of manifesting as a big dragon that he also had a dragon but he kept it little and in his kimono so that people couldn't see his dragon. He had a secret dragon - he said that in his office not long after he flew up to the ceiling. I think he was telling me about not trying to be special in other people's eyes.

Later I saw another miracle at Tassajara when we were building a retaining wall in the little creak by the bridge. Mike Daft was down there and Roshi was watching him build the wall down below and Suzuki Roshi picked up a fifteen pound rock, a small boulder, and he threw it over the bridge towards Mike's head and as it was in the air he said "Mike!" who looked up and caught it - a very unusual occurrence that remains with me to this day.

DC - I've heard similar stories. Jumping in the tree and onto the back of the dump truck flat footed. Maybe it's a Japanese thing - Arthur Okamura used to amaze folks at Smiley's bar in Bolinas by jumping up on the bar flat foot from the floor.

Ask Phillip Wilson how he'd move rocks. He had pretty good strength considering he was a frail man in his sixties - and occasionally he would do things that just didn't jive - because he had that bent finger - and without putting any weight behind it, he'd move a rock with his hands instead of with his body. In working with rocks you have to get close up - you can't just reach up with your hands and move them so his way of working was a little surprising - but basically he was straightforward. It wasn't miraculous but something nagged at me that he had a special relationship with these rocks because they moved around when he felt like it.

Phillip and I would have contests of strength - we'd act like complete show off babies and he'd fuel the fire and he'd ask on of us "isn't that one too big to move and we'd completely exhaust ourselves trying to impress him - he'd get an incredible amount of work out of us - or just let us play out our energy and I was quite amazed at working with him that he could do all this without drinking water - you know hot hot Tassajara summer The way we had to guzzle down water to work in the sun - he didn't want a sip - he didn't get thirsty, he didn't sweat.

In those early days before his private bath time was announced by Dick, I often used to bathe with him. I would finagle it. I would always make sure I took my bath at the exact same time that he did because I wanted to be around him. The first time he undressed in the hot summer he was wearing a wool haramaki (waist sweater) and I said what's that and he looked at me very directly as if to say that I'm going to tell you this just once - "I wear this every day no matter how hot it gets."

DC - Japanese laborers wear them but a neighbor of mine in Japan said they're for yakuza. We got them from SK Ueda in LA.

I've been through quite a few.

I remember he used to come back from the baths wearing a small white towel on his head. Then one day I saw him carrying a book like he was going to sneak a read. I stopped - I used to watch his movements as if my eyes could suck like a baby sucking at a nipple - that's the way I looked at him. Like I could get some key to the mystery of life by watching him. I wasn't the only one who looked at him that way. Anyway, the book was "Born in Tibet" - a guy named Frank had given it to him who came over from Scotland - huge Adam's apple. He'd studied with Trungpa Rinpoche in England and evidently Roshi was reading it and liked it a lot.

I used to try to impress Roshi. Before Reb came I used to sit in the seat right in front of him at Sokoji - the row facing the people facing the wall. One day I had a sleeping attack and he did his rounds and bypassed me because I'd automatically sit up when I knew the stick was coming around. He was up on the platform again and I was nodding out and he stepped down to hit me and I thought that's very compassionate and sat bolt upright and he went back up but then I fell asleep again and that time he leaped down and whacked me a few times. I thought what a blessing - now I'll be completely wide awake - although I've disturbed my teacher's own chance to practice he's blessed me with this lighting awareness in which I'll be able to penetrate in the deep zzzzzzzzzzzzzzzzzzzzz. So then he came down and whacked me harder and harder and didn't leave and I fell asleep and it kept going like that till the period was over.

Remember when we used to bow to him after sitting - I used to compose how I was going to bow to him.

DC - I remember how a few times Loring took acid right before dokusan in sesshin - so he'd be peaking when he met Roshi.

He liked to walk - he was so natural- completely unaffected - but still when people were looking he'd tend to walk in shashu (shashu is hands together and the solar plexus) but when he was by himself - like going to visit that Christian friend of his who had the antique store down on Webster street - he'd sometimes walk with his arms straight and out a bit and with his palms to the front - hitting the air - I don't know why he did it that way - if he liked his chest to be open - an unusual posture you don't see people normally doing.

DC: He used to walk casually with his arms at his side all the time, even at Tassajara - that's what I remember.

Around that time there were the riots in the Filmore and we told him he mustn't go.

DC: We went over and told him he should get out of the neighborhood - there was rioting in the streets and we were worried about it spilling up into our area and had fears of angry blacks streaming into Sokoji breaking into buildings and killing people and we told him and Okusan they should leave and he said no, black people like me - they like to put their finger on my head - they like to pat babies and Buddhas. In fact I think I'll take a walk up there and go visit them and we said no no no no! please no and he backed off - we said ok ok stay - but at least please don't walk up there.

Later in that riot, when it wasn't safe - he did take a walk - to go see his friend on Webster street.

I went with him a number of time to that shop like if he had to get a wedding present for a friend he might go back two or three times just looking to see if something would grab him.

He did go for a walk anyway, with relaxed confidence.

I remember a year or so later he was up late at night agonizing over a letter he had to right to his friend Yamada Roshi at headquarters, the vice abbot of Sotoshu. Suzuki Roshi was trying to resign from Sokoji and he wanted to write a letter and explain to them that he wanted to spend most his time with his American hippie students. He wanted to give them warning and he was agonizing over the letter and I said to him, if he's your friend why don't you just call him, and he made me feel like as a 20th century American boy I could augment the Buddha activity because it never had occurred to him he could do such a high tech thing and that it would make sense and wasn't a terrible waste of money and he treated me like I was a very clever person for thinking that one out and he made the call and his friend understood the whole thing and he didn't have to write the Japanese letter.

DC: Do you remember the time when he'd been sick? or maybe it was because he was going to Japan soon or - I don't remember, anyway we went over and caught him and he said "and while I'm in Japan I'm going to give Dick transmission, and then you'll have an American priest, teacher," and he seemed so pleased to say that and we went WHAT?! and you said "Suzuki Roshi, if you give Dick transmission, EVERYBODY's gonna think you're crazy."

Oh yeah

DC: And he said no no no sort of whiney and I asked does that mean that Dick is fully enlightened and he said no no no it just means he has a good understanding and a FULL commitment.

Right - commitment

DC: We couldn't believe it - we were shocked - and we weren't actually down on Dick like a lot of others.

We weren't in those circles.

DC: I told Kobun that in the office and he raised his hands up in horror like a monster was attacking him and went "no no no - maybe he's talking about Phillip." But we had such romantic ideas about transmission then which to most Japanese priests is like graduating from college.

Why did Kobun take it so seriously?

DC: Cause Dick and he didn't always get along - Dick couldn't stand the way students related to Kobun with awe as soon as he arrived even though there were Westerners who'd studied Zen a lot longer around there. We'd sit up late with him asking him about his enlightenment experiences cause he had a yellow robe and was Japanese. He spoke so slowly.

Waiting for his next vowel

DC: Remember when he was giving a lecture in the summer and guests came to it to hear a Zen lecture and he was staying up late studying and he spoke so so so very slowly - Kato says he does that in Japanese too - slowly but so beautifully - and there got to be longer and longer spaces between the words and then he was just sitting there and then he started to lean forward and then he started to drool and this long strand of drool went down into his mudra and woke him up and he just sat up and started talking slowly again.

I remember when the shit hit the fan and he lay in bed like he was sick day after day cause he'd had the thing with Evelyn Lentz. and Suzuki Roshi tortured him by making a rock garden right around his doorway and on some very hot days his door would be open to help cool his cabin down and he wouldn't even get up to take a pee for hours while we worked waiting for the end of work period. It was a kind of double-edged behavior for Suzuki Roshi to have - he kind of felt sorry for Kobun who wasn't feeling well but on the other hand he was needling him with this extraordinary hot claustrophobic breath of being right outside his door all day long.

DC: I was carrying the kyosaku one night in the zendo and I left, walked out and right up to Kobun's door and knocked and as he stood there I hit him gently on each shoulder with the kyosaku and he bowed and I went back hearing his door close as I walked off.

DC: I once was driving Suzuki Roshi and I asked him have you ever had a student who understood your teaching and he said yes and I said how many and he said one and I asked was it an American and he said no and I said was it a man and he said yes and I asked was he Japanese and he said yes and I asked what happened to him and he said, "He died." [I now think he may have been speaking of Nishinakama.]

He told me that he was very impressed with Trudy Dixon. Once after the Monday morning sitting in Mill Valley he said let's go visit Trudy and we rang the door bell and Mike answered the door and he had a cigarette hanging out of his mouth, unshaven and instead of jumping to attention like everybody does what he'd been through was so devastating walking someone through their dying when you're as young as he was and going through his own turmoils about his sexual orientation - and he just went oh hi Roshi and just kept talking there with the cig in his mouth dangling out of the corner and we talked to Trudy for a while and she was so interested in him and what he had to say and seemed to be equally interested in me. She was just interested in other people in how they were doing and how they felt and what they had to say - even though she was very ill with cancer - and so we left there and he said after he'd gotten into the car, "Now there's a real Zen master."

When his son Otohiro went into the army and he asked me to move into his apartment by Katagiri's across the street from Sokoji

Roshi asked me to vacate the apt so Trudy could live near ZC for the last few weeks of her life - I left my clothes in the apt and was crashing up the block and I'd go there after ironworking to take a shower and change and we used to carry Trudy across the street to meditate - lie on her back because she was so weak.

And I'd visit her and tell her whatever was going on in my brain and she'd ask things about it and I'd be so oblivious that I was talking to a dying woman that I'd sit there relaxed lying back in an easy chair and ask her to make me a carrot juice which would use up all the available strength she had for three days that she needed to sit.

DC: Yes I remember at Tassajara she had special food in one of the fridges in a bag marked for Trudy do not touch and you told me that you couldn't stop yourself from stealing it even though there was only enough for her.

Roshi and Rinpoche were talking in the dining room at Tassajara where they first met in 70 - his second visit [to America?] - and Rinpoche had his back to the creek and Suzuki Roshi was facing him sitting at one of those tables for eight people and the han started to go for Suzuki Roshi's evening talk and Roshi said don't worry, I've got about fifteen minutes before I've got to give my talk. And Rinpoche said, I know, we've got a system just like that in Tibet. And then they looked at each other and there was an electrified air of silence. A kind of nervous silence and then they started talking again except when they resumed talking it was in English. Evidently Roshi had said the business about I have fifteen minutes in Japanese and Rinpoche had answered him in Tibetan.

DC: Then how'd you know they said those things?

I talked it over with Rinpoche afterwards and I asked him what happened and he said I'm not sure, what do you think happened and we went back to the event but I never discussed it with Roshi

DC: But Roshi never said anything in Japanese

Well when I talked with Rinpoche it seemed the two of them had had a flash and flipped into some sort of family feeling - a different kind of environment - I'm trying to tell you the unusual things I remember I know he didn't speak in Japanese - that's why I remember it. This was a unique situation.

Rinpoche was brought into Zen center flat on his back like by pall bearers after throwing down a couple of fifths of Johnny Walker black label. He said, hi Roshi, I'm druuuuunk. And not long after that Rinpoche invited me to come to boulder and I said I had to talk to Suzuki Roshi about and he said "Oh he'll think it's a good idea and I was taken aback that he'd be so presumptuous but when I asked Roshi he almost cried. He said when I think about Trungpa it makes me think I want to tell all my students to drink more. He said he thought it was a good idea and he'd always opposed my crackpot schemes to go to do this or that. Once I left with you to go to Texas and he was opposed to it till I told him we wanted to visit the Hopi and your mother and grandmother and there were people in Texas interested in Zen. Once he saw it wasn't' just for entertainment or excitement he said okay.

DC: I never asked him about things like that - I'd just tell him.

Yeah - it's like the time that Jewish girl - Beverly - found a twenty dollar bill on the street and she was full of guilty type of thoughts about like what should I do with it, I didn't earn it, so she went to Roshi and asked him what she should do with it and he said give it to me without hesitation.

He said I couldn't go to Mexico to visit my old friend Juan with Alan Marlowe. He said no but when I told him that it would stop Alan from going to Tibet to live in a cave he said okay.

Ask Henry Schaeffer about Roshi.

DC: He stopped going to ZC because Roshi asked him to cut his hair didn't he? [I later did an interview with Henry.].

DC: In what way did Suzuki Roshi teach?

He was reluctant to comment on a persons practice very much so that when he did people cherished it and studied it like a koan - now if he did say something - like David you're too hard on yourself, you'd remember that forever. And you couldn't catch the rhythm of why he approved or why he disapproved.

DC: Like the time that you and I were with Trungpa screwing around and he was drunk of course at night after a talk and he said that our problem was that we were too serious.

Straight forward direct criticism of you was unusual and people would cherish it as the direct teaching.

He always apologized for telling us too much because he said it was much better to not say anything but I can't help myself, I've got to tell you the following.

I was in Toronto with Trungpa at Beverly Webster's? house and Kalu Rinpoche was sitting on the floor with his students, paying their respects, and Trungpa Rinpoche was sitting in his chair drinking a bloody Mary and Kalu was asking him how to teach Americans and they got up and did their prostrations and left and then Fran Lewis came in with a phone message from Yvonne that Roshi had advanced cancer and wasn't expected to live and before she finished saying it Rinpoche was crying blood, he burst a blood vessel in his eye or something and his tears were all pink and he cried like a baby who'd just seen their parents mowed down - there was no shock, just agony and he was really torn apart, couldn't stop crying and he said to me you go back immediately and I said I have so much confidence in Roshi he's a living buddha he's fine and you're completely falling apart and he said no he's your teacher you have to go and I'll come up in a couple of days and so I went and went immediately to Okusan to talk to her in the kitchen and Roshi came out to us from his bed which was evidently unheard of he wasn't seeing anybody at all - this was a low period and he was all purple and weak.

Remember how he did Dick's ceremony when that strength came from somewhere amidst the fainting. When I saw him there he kind of struggled out and he sat down and he said to me with measured breath, "How many of my students are with Trungpa?" and I was fumbling and said, "You look really good Roshi" and I told him I'd been at Rocky Mt Dharma center and there were about a dozen and he asked me how Rinpoche's health was and how his leg was and then I helped him back into bed and then I noticed there was this stack of get well cards off in the corner on the dresser but right to his bed was this big post card flipped around to the back with the writing showing no the post card was showing - a picture of the Rockies that I had sent from Colorado - a big postcard I'd said Dear Roshi and had drawn a picture of Buddha with a picture of Suzuki Roshi on one side and Rinpoche's teacher on the other side and said this is Rinpoche's shrine which was also Karmadzong at the time because we sat at his home and I said Rinpoche's shrine, love Bob. He was very intently interested in what we were doing there - he didn't say how are you? to me. He wanted to know how Rinpoche was doing. When Rinpoche came out a couple of days after he'd heard, I couldn't meet him at the airport but I went to meet him where he was staying that evening and I went in and he told me a little Boulder gossip and then he said "I had a really beautiful visit with Roshi today - I went from the airport right to his home and went to his bedside and we didn't say a thing, we just held hands for about three hours, we really didn't say a thing and he looked at me and he kind of puffed up his chest and he said, and I didn't even cry at all and then he started sobbing just like he had in Toronto and we couldn't stop him.

DC: But they did talk - I know because Rinpoche published it - in Garuda [which is on cuke]

Once Roshi was sitting on the floor front row center for Rinpoche's talk sitting with all the students and Rinpoche pulled his leg up, pulled it up to crossing as he sat in the chair till it fell down, and did that a few times and then he said "The open way is the title of the talk at Page Street" and he said "I'm not gonna sit here like a little righteous old man telling you what to do and what not to do "- it sounded like he was criticizing Roshi who'd tell people how to live - you should wash your hands after you go to the toilet you should handle things carefully, live mindfully and all that but he wasn't - there was this great love that went on between them -

I remember the first time he came to page street Roshi asked him to sit down on a sofa in the guest dining room and Rinpoche blurted out "in your tradition what's the difference between prajna and vijnyana[sp?]? because I'm a little confused having read so much emphasis by reading the English translation of Zen texts" and Roshi said just a second and he almost ran up the stairs to his room, very uncharacteristically, and he came back excitedly and he said what word was it and he looked em up in Sanskrit and saw the Chinese and said well for us prajna means this and vijnyana means that and Rinpoche said I'm so glad because that's exactly what it means for us and the two of them were quite happy about that the further discovery that both had the same sense of these subtle philosophical distinctions between things so then Rinpoche asked one of the people in his group to run out to his car and get the magazine called Garuda - the first Garuda - and Rinpoche who was well trained in oriental politics and had been to oxford with princes and hobnobbed with Nehru and the Dali Lama opened up the Garuda and said to Roshi and this is our center in Colorado and here you see this and this is what we're doing so instead of the usual diplomatic stuff he's all excited like a son showing his father what he'd done and Roshi was quite happy about the whole thing

Once I was driving him back from Mill Valley and I asked him if he thought I should give up smoking and he said weather or not you give up smoking you should always practice as hard as if you're involved with giving up smoking and then he said what did you ask and I said should I give up smoking and he said yes just to punish me for asking.

DC: Once we went to Bill Kwong's sitting and afterwards went over to Bill's for breakfast with Roshi cause he'd literally given us each like a heaping tablespoon of seven grain cereal or rice or something and afterwards we were all starving and went to a pancake house cause we were all hungry.

DC: Once you were sitting in the back seat, maybe that time, maybe not, and you asked him if you should quit smoking and he said that practice is pretty hard, it's at least as hard as quitting smoking, and you said did you hear that David and feigned throwing your cigs out the window and you might have done so but you smoked just as soon as he was out of sight.

I remember one time driving him to Tassajara he wanted to stop at the Monterrey zendo in someone's house - Ueno's, the priest - he remembered roughly how to go there but it was my first time and he was saying it's around here someplace - we were getting there very early so we could sit so we left at about three. And the sun was just coming up and he said stop and we got out and he looked up at the mountains and caught his orientation and he said go this way - he had a geographical sense of where he was in relation to the mountains, the Santa Lucias.

DC: So how did Suzuki Roshi teach?

He always talked to us about how impatient he was because he always used the most extreme utmost patience in teaching so his idea was that Dogen taught about returning the water to the river not so much by telling people that he did it but by actually doing it day in day out. To do it whether he felt like it or not.

DC: Definitely

And Roshi looked forward to days when he didn't feel like practicing because that's when he could make the message to us that you do it weather you feel like it or not rather that just lecturing us about that and that

Somebody asked Gandhi, my boys addicted to sugar talk to him to break him of the habit and he said yes I'll talk to him but wait a couple of weeks cause I have to kick it first myself.

DC: Can you give an example of how he taught by example?

One day I tried to make a point to him that I was a sentient being with human needs and desires so I said to him at dinner want to go so a movie tonight? and he said sure - Okusan's not here and a group of us looked at what was on and piled into my van and went to see 2001 and it was a second show and a long movie and it was in the South Bay quite a ways away and we got back very late and the next morning he was up for sitting

DC: I was there and during the movie he didn't say anything except to tell me to shut up when I tried to explain him something and afterwards he said, "Is that what LSD is like?"

And later he used that movie frequently in his talks - the monolith was like the Alaya Visnana - he refereed to various things about that movie

Looking back on it, it seems his mind was constantly seeking for ways that he could explain Buddhism in our own language

DC: Do you remember before the first practice period at Tassajara when we were sitting in where the zendo came to be before there was any zendo - with the big fireplace - you asked him, "Suzuki Roshi, there are various students doing things that actually don't seem to be an ideal part of the practice - like bathing together men and women or talking in the baths and it seems we need more rules and don't you think we need some rules here? And he said yes the broom over in the corner is standing on its bristles and it should be on the wooden butt and that will preserve the broom - there - that's your first rule. And that's the way Buddha's rules came about - not sitting around dreaming up rules but in response to actual situations. However, the next day he said that up to now we've had men and women together in the baths and they are a place to practice, to continue our zazen , second only in importance to the zendo and when we bathe together men and women its not really practice, it's social - so for now on men and women will bathe separately and the people like Jim and Bill and their wives who were trying to practice with us got mad and left saying it was too puritan for them.

He appointed me ino (head of the zendo) for Tatsugami's visit and I was completely undisciplined and he teased me afterwards calling me mistake ino Roshi. He said your problem is that you try too hard. after I'd screwed up breaking all the rules. He said everything would be fine if your not so hard on yourself.

DC: Yeah, Tatsugami told you that he knew what your problem was - that he'd had a friend like that and he got neurosurgery. You were crushed.

Suzuki Roshi said I'm not so Japanese anymore. Yoshimura is and more so Katagiri. They are typically Japanese whereas Chino sensei is more like you - a real unusual type.

DC: It was interesting how we could get him to gossip or comment on others. I remember once standing on the road with him and he pointed to a woman and said she's too serious and I wondered why did he say that to me - is it because I'm too serious? Why else would he try to tell me about somebody else?

He told me that he had a philosophy about children - that they shouldn't be taught - they should just be played with and he told me I should be involved with education when he gave me my Buddhist name and that he liked the way I was with younger people

Do you remember at the funeral? Well first all these honchos from Japan and America one after another with red robes - the vice abbot of Eiheiji or whatever went by his casket and Rinpoche walked up heaving in agony with the Tibetan white scarf and kept trying to put the scarf on him and he wouldn't go and it kept flipping off the casket and he was heaving with emotion and Okusan broke into tears who had been so composed through the ceremony and afterwards she in a hurried way ran upstairs to get his walking stick that he'd last used and came down into the hallway and gave it to Rinpoche.

He had his last visit with Roshi at San Francisco Zen Center a short time before Roshi's death; Rinpoche returned there for Roshi's funeral in December. During the ceremony, he went up to offer a khata, a Tibetan ceremonial white scarf. With one hand, he unfurled the scarf and it hung in the air and then draped perfectly, beautifully, over the casket at the same time that he uttered a piercing cry.

-- Dragon Thunder: My Life with Chogyam Trungpa, by Diana J. Mukpo with Carolyn Rose Gimian


I used to drive him to Marian's house and there were usually about five people - it was in Marian's garage with a tiny group of housewives.

DC - I remember more like fifteen.

They showed movies at Sokoji in the big auditorium on the weekends and I remember Roshi saying that i resolve not to go to the samurai movies and then I hear those swords clashing and I begin to think I wonder why they're doing that I wonder what's going on in there and then I hear a couple of more swords clash and then I go in and I'm hooked and I stay for the whole thing.

Then I remember another time driving him down to Tassajara with some Zen monks from Japan and we stopped in a motel in Monterrey and they were watching TV ignoring it and chatting but when the commercials came on they were captivated by them

When he was tested for alpha waves by Joe Kamia he constantly slept during the test

DC: Rinpoche said that until he met Little Joe, the Peyote Road Man, Suzuki Roshi was the only sane man he'd met in America

Rinpoche said that after he left Tibet he never heard of his teacher again and he felt so sad and alone and then when he met Roshi he felt that he had a friend

He said that all the people supporting him in England were only making things worse - the whole Christmas Humphreys crowd.

I asked Suzuki Roshi isn't it important what you eat and he said yes but it's more important how you eat and more important than that is how you sleep and he said it with his brilliant sense of irony and timing but he also said not to read before you go to bed

DC: He said don't drink anything before you sit zazen

No intoxicants - but his message about diet and all that was not to screw up one's synchronization of mind and body

I was worried that my parents might not approve of Suzuki Roshi when they came to Tassajara and he told me that I needn't go in and join them in his cabin. I was nervous waiting outside and it went on and on and on and I opened the door and my father and he were rolling on the floor laughing and my parents had completely fallen in love with him and my mother thought he was exactly like her father and he said to my father that they think we're old and they don't realize how young us old people can be. He said the only old one around here is the mountain. To this day my father quotes him.

He got angry at me once for making a disparaging remark about Alan Watts - I said his books were shallow and he said that was completely missing the point that what I should notice is that Alan watts books brought thousands of people to Buddhism.

DC: He also said that Alan Watt's was a great Bodhisattva - same thing.

He also got angry at me once when I told him I got a job iron working and he asked me how much I was being paid and I said 6$ and hour and he said that was no kind of money for a Zen student to make - however he did tell me that he felt that Dick should get a salary like a director of a corporation.

At one point Claude and I were worried that he was banking his $600 a month he was earning when he went on ZC salary and stopped taking money from Soto headquarters and we talked to him and Okusan and found out he was giving about two third of his money to charity without telling anybody. Like polio or united fund. The only time he'd spend any money would be if he bought a gift for a Japanese friend or something.

Once we were crossing a toll gate and he asked me to get a receipt for a quarter and he said I'm too old to learn how to take care of financial things but there's still time for you.

DC: Okusan said that he kept good records and was careful to distinguish between what was ZC and what was personal and that he never had time to teach Dick about that and that's why Dick didn't understand those things so Dick got confused about what was personal and what was ZC. But from what I saw, Dick was more special to him than anyone else and he left that sort of thing up to us. Personally I wasn't so bothered by Dick's spending. Maybe it got out of hand but a lot of it was for public benefit like his trip to Russia with the US Soviet friendship people. He didn't do anything carelessly, just not in synch with the students I guess - ultimately.

My impression is that he respected Dick's ability to manipulate the situation and ride heard as an administrator to keep the whole thing together. He liked his vision in that sense and to be quite the artist or as sensitive a person as Roshi was but that he well represented him in terms of catching the vision of how he wanted things to grow and develop so he felt quite good about him as a heart son in that respect.

Do you think that Suzuki Roshi planted seeds in his students that are just beginning to come to fruition?

DC: I don't know. I guess so.

I do. I think that anytime he said anything to anybody that they didn't understand that they kept playing it or replaying it and that late something would percolate. Later they'd see it meant something they never realized.

Suzuki Roshi couldn't understand everything people said and when he spoke extemporaneously it wasn't near as good as when he prepared - he'd tell us how forgetful he was but he could remember lots of words he looked up in the dictionary

What about Hoitsu?

DC: He has no inclination to do what his father did - he doesn't like zazen and Suzuki Roshi asked him to learn English so he could come over and help but he didn't want to. [Hoitsu has totally changed since then. - dc 5

Hoitsu studied kendo for many years and Sri Oribendo said the way East and West will finally meet will be in sports. Hoitsu got mad at me for bringing him gifts in Japan - he said you can come but don't bring gifts.

DC: Wow - that's what all Japanese do. He also gave me back a donation I'd left on his altar.

This is the end of the cuke interview with Bob Halpern.

Photos of Bob

4-04-11 - Had some fun exchanges with my dear old friend Bob on Facebook today and downloaded these four photos from his page. - dc

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That's Bob, Suzuki, and Philip Wilson

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Bob Halpern with Chogyam Trungpa Rinpoche

[x]
This photo withdrawn by cuke censor: Bob Halpern with Chogyam Trungpa Rinpoche in the center at - I don't know, maybe a meeting of the Vajra Guard. They look like they're getting ready to invade someplace.

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Bob recently. Hi Bob! - dc
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