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 » Thu Aug 15, 2019 4:25 am

Salman Schocken
by geni.com
Accessed: 8/14/19

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Image
Salman Schocken
Hebrew: שלמה זלמן שוקן
Birthdate: October 30, 1877
Birthplace: Margonin, Chodzież County, (then - German Empire), Poland
Death: August 06, 1959 (81)
Pontresina, Maloja District, Grisons, Switzerland
Place of Burial: Jerusalem, Israel
Immediate Family: Son of Isaac Schocken and Eva Schocken
Husband of Private
Father of Theodore Ernst Schocken; Chava Rome, Glazer; Gershom Gustav Schocken, (Journalist politician editor of Haaretz member of Knesset); Gideon Schocken גדעון שוקן and Micha Joseph Schocken
Brother of Emma Hirsch; Hermann Schocken; Lea Helene Spiro; Julius Joseph* Schocken; Simon Schocken and 4 others
Occupation: Department Store chain Owner, Publishman and businessman
Managed by: Private User
Last Updated: November 22, 2018

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Chava Rome, Glazer [Eva Schocken]
by Geni.com
Accessed: 8/14/19

Image

Chava Therese (Schocken) Rome, Glazer (Schocken)
Birthdate: September 28, 1918
Birthplace: Zwickau, Sachsen, Germany
Death: January 12, 1982 (63)
White Plains, Westchester, New York, United States
Place of Burial: White Plains, New York, United States
Immediate Family:
Daughter of Salman Schocken and Private
Wife of Theodore [Theodor] Herzl Rome and Julius S. Glaser
Mother of Private User; Private User; Abigail Rome and Nathan Rome
Sister of Theodore Ernst Schocken; Gershom Gustav Schocken, (Journalist politician editor of Haaretz member of Knesset); Gideon Schocken גדעון שוקן and Micha Joseph Schocken
Occupation: Publisher
Managed by: Private User
Last Updated: January 3, 2019


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Theodore Herzl Rome
by Geni.com
Accessed: 8/14/19

Image
Theodore Herzl Rome
Also Known As: "Herzl"
Birthdate: December 29, 1914
Birthplace: Worcester, Worcester County, Massachusetts, United States
Death: 1965 (50)
Place of Burial: White Plains, NY, United States
Immediate Family:
Son of Private [Abraham (Abe) Bernstein] and Miriam Bernstein Bernstein
Husband of Chava Rome, Glazer
Father of Private User; Private User; Abigail Rome
and Nathan Rome
Occupation: Artist, publisher
Managed by: Private User
Last Updated: May 23, 2018

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Miriam Bernstein (born Lewis), 1891 - 1968
by myheritage.com
Accessed: 8/14/19

Image
Miriam Bernstein (born Lewis), 1891 - 1968
Miriam married Abraham (Abe) Bernstein on month day 1917, at age 26 at marriage place.
Abraham was born on January 3 1893, in London (St. Georges), England.
They had 3 children: David Elias Fordham Bernstein and 2 other children.

Miriam passed away on month day 1968, at age 76 at death place.
She was buried at burial place.

Documents of Miriam Bernstein (born Lewis)
Miriam Lewis in England & Wales, Marriage Index, 1837-2005
Miriam Lewis married Abraham Bernstein in month 1917, at marriage place.
Miriam Lewis in 1911 England & Wales Census
Miriam Lewis was born circa 1892, at birth place, to Samuel Myer Lewis and Esther Marilda Lewis.
Miriam had 8 siblings: Paulina Lewis, Elias Lewis and 6 other siblings.
Miriam lived on month day 1911, at address.
Miriam Lewis in 1901 England & Wales Census
Miriam Lewis was born circa 1892, at birth place, to Samuel Lewis and Esther Lewis.
Miriam had 9 siblings: Coleman Lewis, Maurice Lewis and 7 other siblings.
Miriam lived in 1901, at address.

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Abraham Bernstein
by Geni.com
Accessed: 8/14/19

Image
Abraham Bernstein
Also Known As: "Abe Bernstein"
Birthdate: January 03, 1893
Birthplace: London (St. Georges), England, United Kingdom
Death: January 15, 1980 (87)
Johannesburg, South Africa
Immediate Family:
Son of Reuben Joseph Bernstein and Reube Bernstein
Husband of Miriam Bernstein
Father of David Elias Fordham Bernstein and Norman Joseph Bernstein

Brother of Fanny Samson; Annie Rebeca Gruber; Elias Mordechai Bernstein; Soloman Bernstein; Pearl Bernstein and 2 others
Managed by: Dan Sapphire
Last Updated: March 13, 2015

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Julius S. Glaser
by Geni.com
Accessed: 8/15/19

Julius S. Glaser
Birthdate: 1916
Death: September 09, 1986 (70)
White Plains, Westchester County, New York, United States
Place of Burial: United States
Immediate Family:
Husband of Jane Glaser and Chava Rome, Glazer
Father of Private; Private User and Private User
Brother of Private

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Micha [Michael] Joseph Schocken
by Geni.com
Accessed: 8/14/19

Image
Micha Joseph Schocken
Birthdate: January 15, 1923
Birthplace: Zwickau, Germany
Death: January 10, 1982 (58)
Tel Aviv, Israel
Place of Burial: Tel Aviv, Israel
Immediate Family:
Son of Salman Schocken and Private
Husband of Private User
Father of Private User and Private User
Brother of Theodore Ernst Schocken; Chava Rome, Glazer; Gershom Gustav Schocken, (Journalist politician editor of Haaretz member of Knesset) and Gideon Schocken גדעון שוקן
Occupation: Mechanical Engineer
Managed by: Racheli Edelman
Last Updated: October 30, 2014
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Re: Former teacher at Boulder's Shambhala accused of sexuall

Postby admin » Thu Aug 15, 2019 4:35 am

Theodor Herzl Rome, President of Schocken Books, Dies at Age of 50
by Jewish Telegraphic Agency
August 24, 1965

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Funeral services will be held in suburban White Plains tomorrow for Theodor Herzl Rome, president of Stockmen Books, a book publishing house specializing in books of Jewish interest. He died this weekend at his summer home in Ellsworth, Me., at the age of 50.

Under the leadership of Mr. Rome, who was considered by scholars as an authority on Jewish learning, literature and culture, Schocken published works of Franz Kafka, Martin Buber, and S. Y. Agnon. Mr. Rome was also known as an artist and book illustrator, and painted in Persia and pre-Israel Palestine before entering the publishing business in 1959.
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Re: Former teacher at Boulder's Shambhala accused of sexuall

Postby admin » Thu Aug 15, 2019 4:41 am

Theodor Herzl Rome: American, 1914-1965
by MutualArt
Accessed: 8/14/19

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Theodor Herzl Rome was an American artist who was born in 1914. Theodor Herzl Rome's first artwork to be offered at auction was Isfahan, Iran at Rago Arts and Auction Center in 2011; the work was sold for $992 USD. The artist died in 1965.

Image
Theodor Herzl Rome
Isfahan, Iran, 1934
Oil on canvasboard
Painting
18 1/2" x 21"
Signed
Estimate
Realized Price
+10% above estimate
Auction Venue/Sale
Sale Date
Nov. 12, 2011
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Re: Former teacher at Boulder's Shambhala accused of sexuall

Postby admin » Thu Aug 15, 2019 5:17 am

Schocken
by Encyclopaedia Judaica
© 2007 Thomson Gale

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SCHOCKEN, family active in book publishing, Jewish culture, and newspaper publishing in Israel. The family dynasty was headed by Salman *Schocken (1877–1959), Zionist, art and book collector, and publisher. Born at Margonin, province of Posen (now in Poland), in 1901 Schocken, together with his brother Simon, founded the I. Schocken Soehne at Zwickau, which developed into a prosperous chain of 19 department stores. Passionately interested in Judaism, he used his fortune to collect rare books and manuscripts, and Jewish works of art. In 1929 he founded the Research Institute for Medieval Hebrew Poetry in Berlin, which edited hitherto unknown medieval Hebrew manuscripts that Schocken had acquired.

The Schocken Press

In 1931 Schocken Verlag was established, becoming an important avenue for the publication of Jewish literature in Germany, with the express aim of educating an assimilating community about its Jewish heritage. One of its first authors was S.Y. *Agnon, who was patronized by Salman Schocken from the first stages of his literary career. In 1934 Schocken himself moved from Berlin to Jerusalem, transferring both the Institute for Medieval Jewish Poetry and his library and art collections there. In addition to the works of S.Y. Agnon and Franz *Kafka, to which Schocken possessed the world rights, the press published more than 200 books in Germany, including the works of Martin *Buber, Franz *Rosenzweig, Baruch *Kurtzweill, Leo *Baeck, Hermann *Cohen, and Gershom *Scholem. Schocken was active in Zionist affairs first in Germany and later in Palestine, in the Jewish National Fund, and on The Hebrew University's Executive Council. In 1940 he moved to the United States, and years later moved to Switzerland, where he died. After his death, the Institute for Hebrew Poetry and his library and collections in Jerusalem became the *Schocken Institute for Jewish Research of the *Jewish Theological Seminary of America.

Following its closure by the Nazis in 1938, the Schocken Press was re-established in Tel Aviv. After Salman Schocken's departure for the United States with most of his children, the Schocken Press in Tel Aviv was managed by his son Gershon "Gustav" (1912–1990) until 1970. Gershon, who had studied economics at Heidelberg University and the London School of Economics, continued the press's orientation toward high-quality Jewish and Hebrew literature, including the works of Nathan *Alterman, Saul *Tchernichowsky, and Uri Zevi *Greenberg. In 1962 Dan *Miron, a professor of literature (who was married to Yael, the daughter of Gershon's brother Gideon Schocken, himself an Israeli Defense Forces army general), was appointed editor of the Schocken Press, and brought Yehuda *Amichai's works to the publishing house. But Gershon's involvement in the Schocken Press took second place to his main work as editor in chief of the *Haaretz newspaper, and his seat in the Knesset in 1955–59 for the Progressive Party. In 1972 Gershon's daughter, Raheli Edelman (1942– ), a graduate in literature and economics, took over the press. The middle-sized publishing house became eclectic and financially sounder. Edelman branched out to include translations of foreign literature, selective non-fiction (including Shabbetai Teveth's biography of David Ben-Gurion), educational texts, and children's books. Contemporary Israeli literature was shunted aside. She was chairperson of the Book Publishers' Association of Israel in 1983–94.

In 1945, five years after his arrival in New York, Salman Schocken opened the Schocken Press in New York. It became a focus for German Jewish émigrés like Hannah *Arendt and Nahum *Glazer, who became the press's editor in chief. After Salman Schocken's death, his son Rheodore and son-in-law Herzl Rome took over the press with varying degrees of financial success. Among its Jewish authors were Nahum *Sarna, Cecil *Roth, Simon *Wiesenthal, Harold *Kushner, Lucy *Dawidowicz, and Aharon *Appelfeld. The press, which became structurally independent of the Tel Aviv-based Schocken Press, expanded from its focus on Jewish books into such fields as educational publishing, women's studies, history, literary criticism, and the Montessori books as well as cook books, particularly as mainstream U.S. publishers began to discover the Jewish book market. In 1987 the press was bought by Random House, but it remained as a separate imprint, structurally tied to Pantheon Books.

Haaretz

Gershon Schocken was most remembered as the publisher and editor for 51 years of the Haaretz newspaper which grew to become an independent quality daily. The financially ailing newspaper had been purchased by his father in 1935. Gershon continued the intellectual tradition which had characterized the paper under Moshe Gluecksohn's editorship. He succeeded in stabilizing the paper financially, ending Gluecksohn's practice of accepting financial support from Zionist institutions.

Notwithstanding the need for socio-economic justice in the young state, Haaretz under Schocken's editorship favored free enterprise, criticizing the excesses of collective socialism which characterized the first 30 years of statehood. After the 1967 war, concerned at the demographic threat which the annexation of the West Bank and Gaza posed to the Jewish character of the state, Haaretz advocated giving up most of the territories. In supporting the creation of the Jewish state, Gershon Schocken had sought to imbue it with the humanistic values that had influenced him in his youth in Germany. In the 1950s Haaretz questioned unlimited Jewish aliyah from North Africa, favoring a more selective policy. While cherishing Jewish culture, he opposed theocratic excesses, favoring a separation of state and religion, and Jewish pluralism.

Influenced by the European tradition of quality journalism, Gershon Schocken assiduously adhered to the separation of fact and comment, with the newspaper comprising two independent sections, news and opinion. However, this distinction was blurred somewhat later in the 1980s and 1990s, as Haaretz, like other newspapers, sought to carve out a place for itself in an age when television and radio had become the chief providers of breaking news, leaving the newspaper to concentrate on analysis and background. While the newspaper's editorial board reflected a spectrum of liberal and left-wing secular views, Schocken would use his veto as editor-in-chief to determine the line when there were differences of opinion. Socially reclusive, he also distanced himself from political leaders, with the noted exception of Chaim *Weizmann. In the 1940 and 1950s his relations with Ben-Gurion were tense. Haaretz, regarded by many as a maverick publication, championed the rule of law and human rights and the exposure of official corruption. Yet the paper was a member of the Editor's Committee – in effect a mechanism enabling Israeli officialdom to win the cooperation of the media on sensitive defense and diplomatic matters – and at times Schocken even served as its chairman. In 1991 Ariel *Sharon unsuccessfully sued the paper and its reporter Uzi Benziman after it accused him of deceiving Prime Minister Menachem *Begin during the 1982 Lebanon war when he was defense minister.

The arts and literature had a respected place in the newspaper, with a weekly Friday literature supplement from 1963, as well as another, more popular mid-week version introduced in 1995. Schocken himself wrote some poetic works under the pseudonym of Robert Pozen. He had attempted unsuccessfully between 1938 and 1942 and in 1948–49 to found evening newspapers – Ha-Sha'ah and Yom-Yom. Haaretz branched out to the local newspaper market with the creation of local newspapers in Jerusalem (Kol ha-Ir) and Tel Aviv (Ha-Ir) in 1979 and 1980, respectively, successfully tapping local advertising potential. Untypical of local journalism, which was inclined towards sensationalism, editorial content in the Schocken chain of 14 local newspapers was quality upmarket.

From the late 1980s, the newspaper's heavy style was spruced up with the arrival, as deputy editor (and after Gershon Schocken's death, editor), of Hanoch *Marmori, a graphic artist who introduced modern design and oversaw the expansion of the newspaper's size.

Gershon's son, Amos Schocken (1944– ), a graduate in economics from The Hebrew University and business management from Harvard University, had been appointed by his father as the Haaretz chain's managing director. He began a daily newspaper, Ḥadashot, in 1983, in an attempt to compete with the two major dailies, Yedioth Aharonoth and Maariv. Featuring many photos and headlines, the newspaper was decidedly anti-establishment. In 1984 the paper was closed briefly by the military censor, after it broke censorship regulations and printed a photo of an apprehended terrorist in the so-called No. 300 bus affair, who was later killed. Hadashot failed to carve out an audience for itself and, facing heavy losses, folded in 1992. With Gershon's death, Amos became Haaretz publisher. At the turn of the century, Haaretz's editorial board was split over the Palestinian intifada, with Amos Schocken taking a decidedly left-wing position that justified the refusal of Israeli soldiers to serve in the territories for reasons of conscience. By contrast, Marmori as editor took a centrist position. With the demise of the party political press, Haaretz had become the country's only quality daily newspaper, with an important role in influencing the national agenda.

In 1997 Schocken established an English-language edition of Haaretz, including a translation of the Hebrew edition, and the local printing of the International Herald Tribune. He also began English-language and Hebrew-language internet newspaper websites drawing on Haaretz's newsgathering resources. Both developments strengthened Haaretz's standing, abroad and at home, beyond its narrow, elitist Hebrew audience. But he failed in his bid in the 1990s to branch out into the electronic media.

Bibliography:

H. Amior, "Haaretz Production: The Ideological Dispute Between the Owner and the Editor," in: Ayin Shevi'it, 47 (Nov. 2003) (Heb.); I. Elazar, "It's All About Money: Haaretz Changes Face," in: Ayin Shevi'it, 55 (March 2005) (Heb.); Katherine McNamara, "A Conversation About Schocken Books with Altie Karper," in: Archipelago, 5; H. Negid, "The Schocken Tribe," in: Maariv (March 29, 1991) (Heb.); A. Rubenstein, "A Man of the Twentieth Century," in: Haaretz (Jan. 18, 1991) (Heb.).

[Yoel Cohen (2nd ed.)]
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Re: Former teacher at Boulder's Shambhala accused of sexuall

Postby admin » Thu Aug 15, 2019 6:07 am

Theodore Schocken Dead at 60; President of Publishing House
by New York Times
March 21, 1975

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Theodore Schocken, president of Schocken Books, Inc., died yesterday in White Plains Hospital. He was 60 years old and lived in Scarsdale, N.Y.

Mr. Schocken published Franz Kafka in the original German and English translations of Kafka and S. Y. Agnon, Israeli Nobel laureate, as well as a wide variety of nonfiction works on Judaic and general subjects. The New York publishing house was established just after World War II as a continuation of the German Jewish firm Schocken Verlag, founded by Mr. Schocken's father, Salman. That publishing house operated in Berlin from 1931 until its end at the hands of the Nazis in 1938.

Born on Oct. 8, 1914, in Zwickau, Germany, Mr. Schocken at an early age joined a chain of department stores operated by his family. When in 1934 the rest of the family went to Palestine, he remained behind to become at the age of 19 the acting head of the firm.

In 1938 he came to the United States and later became a citizen. He received a Master of Business Administration degree from Harvard University in 1940.

Mr. Schocken enlisted in the Army in 1941 and served on the North African front, taking part in the invasion of Italy. Later, as a lieutenant, he worked in intelligence in Germany.

He took part in the establishment of Schocken Books, Inc., in 1946 and served as president until 1949, when he was succeeded by T. Herzl Rome, who played a key role in broadening the Schocken list. After Mr. Rome's death in 1965, Mr. Schocken resumed charge of the company.


He was on the board of overseers of the Jewish Theological Seminary of America, and he was a director of the Leo Baeck Institute here and of the Schocken Institute for Jewish Research in Jerusalem.

Surviving are his widow, the former Dora Landauer; three daughters, Miriam Michael, Naomi Landau and Eva; three brothers, Gershom, Gidon [Gideon] and Micha; a sister, Mrs. Chawa Glaser [Mrs. Eva Chava Chawa Glazer Glaser], and four grandchildren.

A funeral service will be held today at the Ballard Durand Funeral Parlor, Maple Avenue and South Broadway, White Plains.
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Re: Former teacher at Boulder's Shambhala accused of sexuall

Postby admin » Thu Aug 15, 2019 7:14 am

Julius S. Glaser
by New York Times
September 16, 1986

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Julius S. Glaser, chairman of the board of Schocken Books, died Sept. 10 at White Plains Hospital of heart failure caused by hepatitis complicated by peritonitis. Mr. Glaser was 70 years old and lived in Scarsdale.

He was valedictorian of his 1937 graduating class from Williams College and attended the Littauer School of Public Administration of Harvard University.

He was a labor organizer and management consultant, and he was active for many years in the Labor Zionist movement.

Mr. Glaser became chairman of Schocken in 1975 and served as president of the New York publishing house from 1981 until his retirement at the end of 1984. His first wife, the former Jane Schmidt, died in 1966. His second wife, the former Eve Schocken Rome, died in 1982. Mr. Glaser is survived by his son, Daniel of Resor, Norway, and two daughters, Sue Ann Alson of Concord, Mass., and Debora Lesnick of Birmingham, Ala.

A version of this article appears in print on Sept. 15, 1986, Section B, Page 6 of the National edition with the headline: JULIUS S. GLASER.
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Re: Former teacher at Boulder's Shambhala accused of sexuall

Postby admin » Thu Aug 15, 2019 7:55 am

Money and Soul
by Hillel Halkin
The New Republic
January 11, 2004

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The Patron
A Life of Salman Schocken, 1877-1959
by Anthony David
(Metropolitan Books, 451 pp., $ 30)

For a year in the early 1960s, not long after finishing college, I had a job working for Schocken Books, a small publishing house in New York. Actually, "small" is something of an overstatement. Schocken consisted at the time of four people working in a two-room apartment on 38th Street and Park Avenue: the editor-in-chief Herzl Rome, two secretaries, and the editorial staff, which was me. Rome was a shy man who spent much of his time behind a desk in the apartment's former bedroom busy with his favorite occupation of drawing. He was married to Eve Schocken, whose father, the erstwhile German-Jewish department-store magnate Salman Schocken, had founded the Schocken Verlag in Berlin in 1930.

My job was not onerous. Besides copy-editing, writing blurbs, reading and rejecting unsolicited manuscripts (one or two, with content to match, addressed to "Shocking Books"), and running occasional errands, I frequented the nearby 42nd Street Library to look for out-of-print titles that could be salvaged from the public domain and re-issued in paperback. (Among the volumes I remember doing that year were Acton's Renaissance to Revolution and Schurer's A History of the Jewish People in the Time of Jesus.) This, along with the English rights to the works of Franz Kafka, was the mainstay of the house, which had run out of the initiative and the budget to publish much in the way of new books.

Salman Schocken, who had died a few years earlier, had not planned it that way. When he established Schocken Books in 1946 after having first moved his publishing business to Palestine, to which he fled from Nazi Germany in 1938, he had typically grandiose ambitions for it. He aspired, as he wrote in a letter cited by Anthony David, to make it "the greatest force within [American] Jewish life" by producing "a series of books that will give the young American Jew the opportunity to become acquainted with the treasures of thousands of years of our Jewish culture." He was convinced that "if we succeed, it will most likely be the greatest accomplishment among the many things that have been connected with the name Schocken over the past forty years."

These accomplishments were indeed impressive, starting with the department stores themselves. They were state-of-the-art establishments, the first of which opened in the Saxon town of Oelsnitz, in eastern Germany, in 1904. Department stores were not a novelty when the young Schocken, the son of a traditionally religious Jewish shop owner from the district of Posen near the German-Polish border, scraped up the capital to start one; they had existed in European cities since the mid-nineteenth century, and were pioneered in America by German Jews such as Bernard Gimbel and Lazarus Straus, the owner of Macy's. What distinguished Schocken's stores was his adoption of the American model of aggressive marketing, industrial-style efficiency, in-house design, and the democratizing copying and mass-producing of new ideas, and of fashionable and luxury items, to make them available to ordinary buyers at reasonable prices.

The Oelsnitz store's success led to more and more branches, and two of them, in Nuremberg and Stuttgart, were housed in buildings designed by Erich Mendelsohn, one of Germany's leading modernist architects. By the time of the Nazi takeover, the Schocken chain, David writes, was one of Europe's largest. In big cities and small towns alike, the stores sold Bauhaus-inspired furniture and cologne to the New Man; the New Woman could now bare her thighs in public after the company introduced form-fitting, short cotton dresses. The phonograph department carried the American hit "Yes, We Have No Bananas." The book department shied away from "pulp fiction"... These lightly amorous and melodramatic novelettes sold in millions at the time--but Salman was undeterred. His stores offered readers not only serious fiction but also ... progressive texts on the female body [and] female sexuality, as well as works on repressed feelings and compensated drives... Advertisements, informative brochures, and the clever use of sales displays educated mothers to catch up to the modern world.

Serious books--reading them, collecting them, and supporting their authors--were Salman Schocken's real passion. He was one of those businessmen who, had he been his own son, would have chosen a more intellectual vocation. A voracious reader as a boy to whom not commerce but "scholarship [seemed] an ideal mode of life," he was denied a higher education because his father could not pay the tuition. He liked to tell a story, whether or not embellished by memory, that could have been an outline of his life. Frustrated by his inability to continue his studies, David relates, "he vented his fury to a sympathetic rabbi he happened to meet on a train. 'I have already begun to read the writings of [German-Jewish philosopher] Moses Mendelssohn,' he explained. 'You should first become a merchant,' the rabbi replied. 'And once you are on your feet economically you can better devote yourself to more spiritual interests than you could as a hungry academic.'"

This tale was double-edged, for if the merchant without "spiritual interests" was someone whom the department store owner looked down on, he felt a more subtle and ambivalent condescension toward the "hungry academic," the impractical intellectual who could not survive without the merchant's help. He himself took pride in being equally a man of the world and a man of the mind, although it was only on a trip to Italy in 1907 that he glimpsed a way of productively combining the two things. There, while reading Burckhardt's History of The Italian Renaissance, he was struck by its account of "the merchant princes who put their stamp on the era by pouring money into culture... It was an eye-opening discovery for the thirty-year-old [Schocken ] to see how culture could go hand in hand with buying, selling, dealing, and trading. Thoughts of backing a Jewish renaissance germinated."

'Jewish renaissance," I imagine, was a phrase that Schocken picked up from reading Martin Buber, who had used it in several essays published in the first decade of the twentieth century. Like Schocken, Buber had grown up in a traditional Jewish environment and moved beyond it, and now, under the influence of Zionism, he was working his way back to his Jewish roots. He was a harbinger of what was to become a small movement of educated German Jews, many from partially or wholly assimilated homes, who sought to re-connect with Judaism on a more sophisticated level than that of the German-Jewish discourse of the day.

Up to the beginning of the century, masses of Jews, lured by the opening up to them of German society, had left the Jewish fold and not returned to it; as a sociological generalization it was safe to say, as Gershom Scholem did in his memoir From Berlin to Jerusalem, that "any young Jew who was not part of the strictly Orthodox minority" in those years "faced the progressive deterioration of his Jewish identity." Now a counter-trend, modest in size but qualitatively remarkable, set in. Besides Buber and Scholem, one can point to such figures as Kafka, Franz Rosenzweig, Walter Benjamin, Gustav Landauer, Erich Gutkind, Robert Eisler, Jiri Langer, Ernst Simon, Kurt Blumenfeld, Max Brod, and Elsa Lasker-Schueler, to name but a few. Children of the 1870s and '80s, they were in revolt against the generation of their parents, whose bourgeois existence had deprived them, they felt, of all that was vital in life, including the wellsprings of their Jewishness. A "Jewish renaissance" was vaguely in the air because it was concretely hungered for.

Schocken met Buber in 1911. That same year also saw the beginning of his involvement with the German Zionist movement, whose congress he addressed. He did not have to pound on doors for a hearing; men seeking to spend their money never do, even if he considered himself not a philanthropist but a cultural entrepreneur prepared to invest in the Jewish future. It took a while to weigh his options, but in 1915, during World War I, he made his first investment: the financing of Buber's Der Jude, a periodical that was to be, until its demise in 1924, the most interesting Jewish review in the world. By the war's end he was also sponsoring the research of Scholem, then launching a career as a scholar of Jewish mysticism, and the fiction of Shmuel Yosef Czaczkes, a young Galician-born Hebrew writer living in Germany.

He had also established an advisory committee named "The Cultural Board of Management," headed by Buber, to recommend more ambitious projects. Schocken conceived of this board as the engine of his "Jewish renaissance," a body of experts that would plan and commission large numbers of great Jewish works by the simple expedient of finding the right authors to write on the right subjects, just as a good retailer might find the right designer for a line of women's lingerie. He did not get very far. Although the postwar years in Weimar Germany did witness a flowering of Jewish talent, this had little to do with Schocken's efforts. The right authors for the dozens of books he wanted written either did not exist, or were at work on something else, or were interested in writing different books, or never delivered the ones that they promised. Except for the monumental Buber-Rosenzweig translation of the Bible into German, the board of management, much to his frustration, failed to come up with suggestions that he liked (he vetoed several that he didn't, such as Buber's idea of commissioning Arnold Zweig to write a Jewish "spiritual novel"), and it was eventually disbanded.

Schocken seemed to think that literatures and peoples could be managed like department-store chains. Stymied on the cultural front, he turned to the Zionist one, proposing at the Zionist Congress in Vienna in 1925 to convert the Jewish community of Palestine into a giant corporation that would be profitably run from his German headquarters. Although Anthony David defends the "Schocken Plan" as "not entirely far-fetched," since "the total size of the Jewish economy [of Palestine] was considerably smaller than a major industrial conglomerate," this is one of several cases in which one suspects he has over-identified as a biographer with his subject's megalomaniacal tendencies.

Nor did Schocken's "authoritarian style," as David calls it, leave much of a mark during several years as chairman of the executive council of the Hebrew University of Jerusalem, a stint that ended when he immigrated to America in 1941. Opinionated and sure of himself like many a self-made man, he was happiest when he was undisputedly in charge, as he was of Schocken Verlag, a truly first-rate publishing house; of the Tel Aviv newspaper Ha'aretz, bought in 1936 and turned into the intellectually serious and independently liberal daily that it still is today; and of the Schocken Library, whose superb collection of Judaica and rare books, while remaining housed in his Jerusalem residence, was donated to the Jewish Theological Seminary after his death.

And that, after his death, is what, if at all, Salman Schocken would have been remembered as--a noted businessman, publisher, bibliophile, and German Zionist leader with some inflated notions of himself--were it not for his lifelong association with Shmuel Yosef Czaczkes, who went on to win the Nobel Prize for Literature under the pen-name of S.Y. Agnon. Agnon had immigrated to Palestine from a Galician shtetl in 1908 and traveled to Germany in 1912 to broaden his horizons, and was stranded there by Word War I. Struggling to survive as a part-time Hebrew tutor and editor, he passed the first half of the war years in Berlin in difficult circumstances, moving from flat to flat and hoping to avoid the draft, for which he was eligible as an Austrian citizen. In the end he received his call-up, flunked his physical by swallowing volumes of black coffee that made him ill, and landed in the hospital with a kidney ailment.

By then, however, he had met Salman Schocken and been taken under his wing. Indeed, he was already under Schocken's wing before meeting him and without knowing it, since Schocken, having heard of the gifted young writer from Palestine, had arranged behind Agnon's back for his pay to continue being remitted when the Hebrew publisher he was working for shut down. (It is a pity that David omits this detail, which says something about Schocken's occasional capacity for delicacy.) The two men were finally introduced in 1916, and soon afterward Schocken offered Agnon a commission for an anthology of Jewish literature that came with a monthly stipend for five years--an anthology that Agnon never prepared and perhaps was never meant to prepare as long as he concentrated on his own writing. It was the end of his financial worries. From then on Schocken saw to his livelihood, first as his patron and later as his Hebrew publisher.

Their relationship, though cordial, was always formal. In the correspondence between them, partly in Hebrew and partly in German, Schocken wrote to "Dear Agnon" or "Dear Mr. Agnon," and Agnon wrote back to "My Dear and Most Esteemed Mr. Schocken," "Dear Sir and Dear Friend," and other combinations. Eventually these letters, those of two men prominent in their fields, came to be largely about publishing matters. But before Agnon became well known they were more the exchange of a stepfatherly benefactor with his adopted beneficiary. Agnon described his work and his needs, flattering his patron with compliments and the Jewish stories that he chose to share with him; Schocken sent back money, books, and advice. In a letter from Munich, to which he had gone in 1919 to work on a Schocken-commissioned Hebrew children's book illustrated by a niece of Freud's, Agnon asked for a department-store shipment of "6 size 39 shirt collars, 6 pairs of socks, and 3 pairs of underwear," adding, "Please send it all by express mail-- and don't deduct it from my pay." Several weeks later Schocken replied that he hoped the clothing had arrived; he counseled Agnon to quit the city, a turbulent place following the crushing of Bavaria's short-lived Communist regime, and concluded, with a quiet generosity that any young writer today would give his right arm to have from his publisher, "If you need to have your monthly payments increased, please let me know."

Schocken had grown up geographically close to Eastern Europe and was attracted, as were other German Jewish intellectuals of his day, to what he considered the greater richness and authenticity of Eastern European Jewish life--and those were the qualities that he admired, and was charmed by, in Agnon. And yet much to his credit, he also had the literary acumen to realize, on the basis of Agnon's early stories alone, that he was dealing with a writer of genius who needed neither prodding nor criticism, nor even encouragement, but simply the leisure to write without having to fret about money. It is impossible to face a bookshelf of Agnon's large output without reflecting on how much of it might be missing were it not for Schocken's support.

This support was irreplaceable. Foundation grants did not exist in Agnon's day, certainly not in Hebrew literature; the Hebrew-reading public was too small to enable an author to live from the sale of his work; and there was only one other serious patron of Hebrew writing, the Russian-Jewish publisher Avraham Yosef Shtiebl, who put out some of Agnon's early work but lost most of his money after World War I. Agnon would have become what he became without Schocken's support, of course; but the awful torment of having to drudge at some classroom or office job when all he wanted was to write his fiction was spared him. There is a saying in the Talmud that some men win and some men lose an entire world in a moment. Salman Schocken won his in the moment he rescued Agnon.

Anthony David has written an engaging and well-paced biography. Its main fault is his often uncritical acceptance of Schocken's own appraisal of himself and his surroundings. Sometimes a biographer can feel too close to his subject. This is especially true when David writes about Schocken's relationship to Hebrew literature and Jewish culture. Schocken was an autodidact, and he had the autodidact's enthusiasm for his own discoveries; what he did not know did not exist for him, and what was revealed to him he thought unknown before him. At a time when the entire cultural enterprise of Zionism was engaged in constructing a "usable past" for a secular Jewish nationalism, there was a preposterous naivete in Schocken's belief that he would be the man to make this past available--that "he [would] set out," as David writes with a straight face, "to show how Jews had lived through all the great epochs of human history; [how] they too had left records, even if no one had bothered to excavate them." A whole industry of such excavation was already underway at the time Schocken began to dream of it, and if David's lack of Hebrew (or so I take it to be from the absence of references to Hebrew sources in his notes) helps to explain his ignorance of the achievements of nineteenth- and early twentieth-century Jewish scholarship, it still does not quite excuse it.

David could also use more perspective on Schocken's attitude toward Zionist and Israeli politics, whose dominant figures in his day were Eastern European Jews. Although Schocken did not share the prejudice against Ostjuden that was widespread among German Jews, his brand of Zionism, with its cultural and spiritual idealism that had little patience for the details of nation- and state-building, was of a distinctly German variety. The Zionists to whom he was closest during his years in Palestine, a country that he never felt much at home in, were German Jews with similar views, men such as Buber, Scholem, the philosopher Hugo Bergmann, and the journalist Robert Weltsch. Many of these men, traumatized by their experience of Nazism, were active in the Jewish pacifist organization B'rit Shalom--and Schocken, while never joining it, participated in their condemnation of Zionist leaders like Ben-Gurion and Jabotinsky as nationalist vulgarians interested only in Jewish power. David, writing with contemporary events in mind, approvingly seems to consider this group a forerunner of today's Israeli "peace camp." Perhaps it was; but David might also have asked whether, in the age of the Holocaust and the unrelenting Arab determination to first prevent and then wipe out a Jewish state, the contempt for power was not a greater sin than the pursuit of it.

Schocken continued to surround himself with German Jews during his years in New York. To edit Schocken Books he hired the scholar Nahum Glatzer, later a professor at Brandeis, and Hannah Arendt. Arendt did not last long in the job. She quarreled with Schocken over publishing authors such as T.S. Eliot and Walter Benjamin, affordable properties for a small house in those years but too abstruse for Schocken to appreciate; she called him "dictatorial" and "unbearably inept," and quit in 1948.

Schocken himself lost interest in his publishing house at about the same time, as he had years before in his Board of Cultural Management. He turned it over to his son Theodor, who appointed his brother-in-law Herzl Rome to run it. It was a sleepy place the year I worked there. Kafka was not yet a household name in America and the office phone didn't ring often. I wrote my blurbs and rejection slips in the mornings, had a sandwich and a beer at my desk, and went off to the 42nd Street Library.

One day we had a visit from a tall, mournfully middle-aged man. His name was Robert Klopstock, and he said he was in New York for the day and had stopped by to say hello. I knew who he was: I had recently read Max Brod's biography of Kafka--I had a complete set of Kafka in my apartment, purloined from the office--and Klopstock was described there with warmth as a young medical student who, with Kafka's last love Dora Diamant, ministered to him as he lay dying, a poor man living on a tiny pension, in a sanatorium near Vienna in 1924. Greatly excited, I asked to hear more. "Franz died in my arms," Klopstock confirmed with a helpless gesture, as if it were a death that he should have prevented. But even now, nearly forty years later, he seemed too broken up by it to go on. One of the secretaries made him tea, and he drank it and went his way.

To the best of my knowledge Salman Schocken never met Kafka, the rights to whose work he bought for a modest sum from Kafka's mother long after her son's death. Kafka himself earned nothing to speak of from the little he published in his lifetime, and worked in an accident insurance office in Prague, napping in the afternoon when he came home and staying up nights to write. It was a killing routine. "Dearest," he wrote in a midnight letter to his fiancee Felice Bauer in December 1912 after reluctantly putting away a story he was working on, "I really should have gone on writing all night. Nevertheless, I am stopping, I dare not risk it." He had to go to bed because he had been falling asleep at work and had become "a nightmare" to his boss. "Sometimes," he wrote, "I think I can almost hear myself being ground down, by my writing on the one hand, by the office on the other." And there at the time was Schocken, who already knew Buber who knew Kafka, eager to be a patron! Imagine if... But even in the Talmud you only get to win one world. We should be grateful enough for that one.
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Re: Former teacher at Boulder's Shambhala accused of sexuall

Postby admin » Fri Aug 16, 2019 3:24 am

About The Shambhala Trust
by shambhalatrust.org
Accessed: 8/15/19

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Statement of Purpose

The purpose of the Shambhala Trust is to provide funding that promotes the Shambhala Buddhist teachings of Chögyam Trungpa Rinpoche and his successors, and to develop, maintain, and expand facilities and other resources that will be used to proclaim these teachings. The Trust is a growing group of individuals working to support organizations and projects that further this mission. The Trust seeks to cultivate an understanding of generosity from the Shambhala Buddhist point of view through setting personal examples, presenting teachings, and promoting the creation of Enlightened Society altogether.

Who Is the Trust, and What Does It Do?

The Shambhala Trust is not the fund-raising arm of the global Shambhala community or a trust in the conventional legal sense; rather, we are an independent group of individuals from throughout the Shambhala community who, inspired by the power of generosity, give of our own resources to support worthwhile projects embodying the Shambhala vision. (See the lists of current and former core and associate members.)

We pool our resources, experience, and inspiration to provide financial and/or consultative support to projects worldwide that contribute to the creation of enlightened society and Shambhala vision.

We also encourage others in the community to give of their resources to support these worthy projects. The Trust has played an important role in providing funds across the globe for various projects including capital construction, visiting teachers, and translation.

We have chosen to use the word “trust” in our name to reflect our genuine commitment to taking responsibility for encouraging and supporting the work that many people are doing to further the vision of enlightened society. Shambhala and its members accomplish a remarkable amount with very limited material and human resources, and we are dedicated to helping that process.

The Trust generally does not have the capacity or inclination to fund projects fully. Instead, we prefer to provide seed money to help get projects started. We choose the projects to support through a process of consensus at meetings two or three times a year, each of which takes a full weekend.

Every request for funds from the Trust that is considered in these meetings has been the subject of a formal application and has been developed sufficiently to become a concrete and workable proposal.

Each proposal that the Trust considers is championed by a core member of the Trust, who generally works with the originators of the request to make the most effective case for that use of funds.

The proposals are reviewed in advance of the meetings and discussed at the meetings by core and associate members. After full and frank discussion of the proposals, we make collective decisions as to whether each proposal is an appropriate use of funds from Trust members at that time. (A proposal may be eminently worthwhile but poorly timed, and might be considered more favorably on another occasion.)

Members then decide how much they choose to commit to each specific project.

The Trust process has a delightful magic to it, a sense of involvement and openness that evokes a feeling of trust among the members. Because we share a heartfelt commitment to the vision of enlightened society, we are comfortable meeting together for a weekend and debating the merits of proposals in the context of that vision.

For any project that the Trust supports, even if the amount contributed is small, we always follow up with some level of oversight and assistance. That follow-up is essentially the same whether we have funded one percent or 100 percent of the project, because part of what we have to offer is our perspective and expertise in a variety of areas, both within the Shambhala community and in the world at large.

We trust that the funds we provide will be well-spent to achieve the aims that were articulated in the proposal, but we also try to ensure that they have been spent as intended, and that those expenditures are as effective as possible. Because of our skills and dedication to the vision of enlightened society, we are also called on at times to provide advice and leadership within the Shambhala community for purposes other than funding.

History

The Shambhala Trust grew out of an inspiration from the Vidyadhara, Chogyam Trungpa Rinpoche, to look at the whole Shambhala mandala and support worthy efforts across a wide range of activities and locations.

The first Trust meeting occurred after the Joining Heaven and Earth ceremony in 1995, when the then-newly enthroned Shambhala lineage holder, Sakyong Mipham Rinpoche, convened a donor group of thirteen people at Shambhala Mountain Center.

At that first meeting, the first donation was to the European retreat center, Dechen Choling, which was just getting started and needed a boost.

At that time, it was also decided that, for the most part, the Trust would not fund operating budgets, only capital developments and special initiatives. In addition, Trust members felt that their financial contributions should be above and beyond their individual commitments to Shambhala and its various elements, including their local centers. Finally, members decided to make the Trust an autonomous organization closely related to, but not part of, the Shambhala organization.

Because the Trust’s mission is to support the mission and vision of Shambhala as presented by the Vidyadhara and Sakyong Mipham, members work very closely with the Sakyong, the President of Shambhala, and the entire Shambhala administrative mandala. However, as a donor group it is not an arm of the administration but a group of individuals who work with the practice of generosity to promote the creation of enlightened society.

The magic of this group arises from friendship and the inspiration generated through the Trust process of cultivating and supporting proposals. The group works cooperatively, and all major decisions are made by consensus. The ultimate intent of the Trust is to share this magic and magnetize generosity throughout the Shambhala community.

The Trust is recognized as a tax-exempt charitable organization in both the United States and Canada.

Member List
Current Core Members


Susan Dreier
Virginia Evans (Chair)
Deborah Garrett
Chelsea Hoagland
James Hoagland (Vice-Chair)
Gregory Lubkin
Angela Pressburger
Susan Ryan
John Sennhauser
Nealy Zimmermann (Treasurer)
Zeb Zuckerberg (Administrator)
(In perpetuity) Pamela Krasney
(In perpetuity) Arbie Thalacker

Current Associate, Supporting, and Contributing Members

Cynthia Bradshaw
Judith Broadus
Gabrielle Edison
Jeanine Greenleaf
Tom Gottlieb
Karen Iglehart
Ree Hall Katrak
Zenna Mohr
Bill McPheters
Jason Newman
Robert Reichner
Alan Schwartz
Jeff Waltcher
Cameron Wenaus

Retired Members

Richard Bascetta
Helena Bolduc
Marian Bond
Helen Bonzi
Martha Bonzi (Founder and member emeritus)
Connie Brock
Amy Feinstein
Gail Flynn
Holly Gayley
Maggie Russell Granelli
Jenna Harrison
Barbara Krumsiek
Bart Leonard
Charles Lief
Berkley McKeever
William McKeever
Judy Robison
Jim Rosen
Stefano Rugarli
Robert Schaffer
Heather Scott
Mark Seibold
Crane Stookey
James Tolley
Shanley Weber
Mary Whetsell
Jim Wilton
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Re: Former teacher at Boulder's Shambhala accused of sexuall

Postby admin » Fri Aug 16, 2019 4:24 am

Come Together – Right Now! Over Me!
by Cara Thornley
shambhala.org
November 2, 2016

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.


This old Beatles lyric, accurately describes the compassionate view of the Northeast Kingdom VT Shambhala Community in coming together to care of their aging, sick and dying sangha members.

This “coming together” is recalled here, mostly from the perspective of Arthur Jennings, home health care and hospice nurse, long-time resident of West Barnet, VT, and sangha member, with additional information from Gerry Haase, Merle Thompson and myself.

(Arthur was one of two Shambhala nursing professionals (the other was Mary Beth Furr) who were working with Caledonia Home Health Care and Hospice at the same time Dr. Tim Thompson, an early sangha member, was involved in the development of the Hospice movement in the NE Kingdom.)

Ruthie Astor

Arthur recounted his first experience of being part of the Shambhala community coming together to support a dying member, Ruthie Astor, an individual who passed in 2001 at Ashoka Bhavan, Karmê Chöling’s staff and guest house in Barnet. She lived on the bottom floor in what is now called the Astor Suite which came into existence so Ruthie could have a private bathroom and a living area for her friends.

As the home health care and hospice nurse who served the town of Barnet, Arthur was assigned to be the home health nurse for Ruthie, who happened also to be his Meditation Instructor, and his friend – with whom he had done many meditation programs. “We were in Khenpo Tsultrim’s programs together,” he recalls. “Those programs were the highlight of my year, and I had shared that with her.”

Ruthie required daily dressings for her cancers, and as her cancer got worse she required Hospice services such as oxygen and subcutaneous pain relieving injections. Arthur went from being her home health nurse to being her hospice nurse.

“I was in the full part of my hospice career and it was great to share that,” said Arthur, “not only with Ruthie, but with the greater sangha who was there to help.

“Many friends came to see her and stayed in her suite. In the early stage of her illness, they would have parties there and play games and drink. Ruthie was usually too tired to do much, but still there was a party going on around her and she just loved it… She was a very Padma lady and flirty with young men.” Arthur smiled at the memory.

“As it became obvious that she was going to go soon, people came and did shamatha meditation,” he remembers. “There were nine cushions around her bed… and the machines – an oxygen concentrator… making pish sounds… a pump making psst sounds… in the midst of it, people silently meditating.

“Toward the end of her illness when Ruthie became bed bound,” Arthur says, “I literally went ‘on vacation to Ashoka Bhavan’, taking 2 weeks of my own time just to be with her. I moved into a second floor room so I could be 100% available to her. For 2 weeks I was on-call 24/7 which meant when she got uncomfortable, I was there — I could take care of it…

“I had moved in with a whole household of people actually. Everyone else who was living at Ashoka Bhavan and the host of others who were helping. People were bringing food and other necessities that helped maintain the care environment. It had evolved into community care … it wasn’t just me…

“Other people helped her with personal caretaking: e.g., taking her to the bathroom, dealing with bedpans, washing her and things like that… Towards the end it was a full time job caring for her in the various ways a dying person requires.

“Ruthie found a spiritual advisor in Lady Konchok, Sakyong Mipham’s mother, who was living at Karme Choling during this time and had become close to Ruthie. She instructed Ruthie and those of us taking care of her on what to do as death came close.

“She told us we were to whisper in her ear…and say, ‘Ruthie, the time has come, you are dying, remember your guru, Trungpa Rinpoche, and remember Vajrayogini.’ (Vajrayogini was Ruthie’s primary meditation deity.) ‘It is very important for you to remember Trungpa Rinpoche and Vajrayogini.’

“Then we were to let her alone and come back about 10/15 minutes later and say: ‘Ruthie you are dying, we love you. It will be OK. Remember Trungpa Rinpoche, remember Vajrayogini.’

“As she was dying her breath became slow and irregular…and when it became clear she wasn’t going to breathe again…I whispered in her ear ‘Ruthie you died – remember your guru’… I pretty much kept to the script…Otherwise we just stayed silent and were with her.

“Ted Soares was there and, I think, Dia Ballou was also there.

A bunch of people had gone to a party and that’s why there were only the 3 of us. When they came back they started singing Khenpo songs, but Lady Konchok instructed us to maintain a silent environment rather than singing, or weeping, or doing practices out loud.

“Lady Konchok didn’t let us move Ruthie’s body from the bedroom to the shrineroom for 3 days because Ruthie’s heart remained warm (indicating that her consciousness had not left her body) which was a sign of an accomplished practitioner.

“Then Ruthie’s body was placed in a casket in the Ashoka Bhavan shrineroom on the main floor. We were kind of new at the whole dry ice thing to keep the body cool, but we did it.”

Sue Ellen Walters

The next sangha person to die that Arthur recalls was Sue Ellen Walters. She also was his home health patient and a fellow Khenpo student with whom he had done work transcribing Khenpo’s talks.

The night she died they took her to the Pavilion (a large free-standing shrine room then newly constructed at Karme Choling). She was the first sangha person to have her funeral at the Pavilion. They needed someone to stay with her body, so Arthur spent the night there. It has now become a tradition to have someone spend the night with the body. Mostly it is the Kasung who stay overnight.

”It was powerful to be out there alone in the dark with a body and the mice in the corners,” recalls Arthur. “I had some level of fear of the dark, but not too bad…because of all those years of retreat.”

Phil Sentner

The next death Arthur was involved with was Phil Sentner’s who died of liver disease…. He also had been part of the Khenpo sangha, and part of the care team for Mrs. Lindberg under Ann Cason’s coordination.

“Phil was ill for a long time, and Merle Thompson, the dekyong at the St. Johnsbury Shambhala Center, became a great friend to Phil. She was there for him totally,” Arthur remembers. “I was his home health nurse.”

“Phil died on the street, in his boots, so to speak,” Arthur says. “He was walking and fell and died in the street. We sat with his body in the morgue at Northeastern Vermont Regional Hospital. We made it a point to go down and be there until he was moved to the Pavilion.”

“Susan Shaw who died in 2013 was a special case,” says Arthur. (Please see article about her on this site.) “I just loved her to pieces. She, too, was my Vajra sister and when I was nurse on duty, sometimes we would just lie on the bed and listen to music…I was so happy to be there. She was super organized and clear about everything – including the people she wanted around her.

“An administrative form used during Susan’s dying became a crucial scheduling tool for organizing care teams. Sara Demetry, also Arthur’s wife, and adept in using google docs, introduced an online scheduling format that enabled people to sign up for various functions, eliminating 90% of phone coordination, as well as allowing people to see, sign up for and download the schedule for fulfilling various needs which recur with each illness and death.”

Michael Taney

This online volunteer format, enabled many persons to participate in caring for Arthur’s good friend, Michael Taney during his sudden, short illness and death in the fall of 2016. He got an official diagnosis of cancer early in October and died November 14 early in the morning. This was a particularly poignant loss for for Arthur because they had a very close friendship dating from the early 90’s.

Sara called a care team organizational meeting which was held in the home of Michael and his partner, Pam Keats. Arthur and Sara, the Dekyong and Societal Health and Well Being persons from the St. Johnsbury Shambhala Center, myself, Gerry Haase, Bill Brauer, and other concerned sangha attended. On the medical front, recalls Arthur, “I didn’t do so much duty with Michael. The medical oversight was assumed by a local Hospice doctor, Mary Ready.

“I was there just to hang out with Michael mostly,” said Arthur. “We were fast friends. In the early stages of his illness I would take him out for rides – going to Lake Willoughby. As he became bed bound I would just sit in his room with him. The last night or two I slept over at his house, so his partner, Pam Keats, could get some sleep. Again, It had become a 24/7 home care situation.”

The 24/7 home care needed for Michael accentuated the necessity of providing support for his primary caretaker and partner, Pam Keats, whom Michael gratefully referred to as his “ace” angel.

Help was needed with housecleaning, and preparation of meals, with running errands, doing over night shifts, and with periodically relieving Pam for a few hours during the day from her one-on-one caretaking duties which included coordinating the changing medications for pain management with Dr. Ready, administering the medications to Michael, changing his fentanyl patches and monitoring of oxygen, his diet, his heart rate, his blood pressure, along with managing his diet, etc.

The need for a more detailed interface between Pam and the community quickly became evident, and at her request I began functioning as her secretary, meeting with her regularly, reviewing support needs and visit requests. Cynther Greene took over from Bill Brauer, who had been coordinating the food needs of the household with volunteer cooks from the community. Bill had become the spiritual guide for both Pam and Michael. By the end of the dying process Bill was there almost daily, quietly sitting or talking with Michael. “He was irreplaceable during our journey,” Pam wrote to me. “He helped Michael to practice with, and to come to terms with his own death, and he helped me work with the idea that Michael was dying…”

There were many persons who wanted to see Michael and not enough time for all of them to do so. However, every request was answered and conveyed Michael and Pam’s appreciation, whether or not the request could be accommodated. In addition to his son, Gabe, and first wife Susan Taney, with whom Michael shared a close friendship, Michael had 7 brothers and sisters, all but one of whom came to see him. So from time to time there was a need for family transportation as well as transportation to and from local medical appointments and ones in Boston and Hanover, NH.

Gerry Haase managed all transportation requests – doing many of them himself. His final duty was arranging transportation for Michael’s body from his and Pam’s home to the Pavilion at Karme Choling and then to the crematorium.

“The night Michael died,” Arthur remembers, “Sara was on overnight duty and she called me early in the morning saying things were changing. I advised her who else to call, went over and was there when he passed.”

Michael’s body, in full Kasung officer’s uniform, lay in the Pavilion where his funeral was held. In addition to his immediate family it was attended by a host of friends, and 5 of his brothers and sisters, and their families, some of whom spoke and sang. Acharya Michael Greenleaf led a Shing Kam Pure Realm of Shambhala service, and Arthur was the shrine attendant….

The pall bearers, his son, some of his brothers, and local kasung, helped transfer his body to the crematorium in St. Johnsbury where the next morning family and friends again joined together. This time to sing the Shambhala Anthem as the oven blazed.

Stephen Holder

“Stephen, another sangha person who had been suffering from a long term illness died in the early spring of 2016 at his friend’s Susan Taney’s home in St. Johnsbury. That was a good room for him to die in,” said Arthur, “since he built it.

“I did a lot of volunteer work with him, although I was not his hospice nurse. I would go over on Tuesdays, my day off, and sit with him. There were daily shifts which Sara scheduled to cover the time that Susie was at work…

“Toward the end in the evenings,” Arthur continued, “I slept on the couch in the room with him . On Stephen’s last night I went and got Susie up when I knew he was dying…

“After he died his home health aid came and washed him. And then I left and went to work that day…

Greg McNally, another long term sangha person, who has become keeper of the community caskets (he stores two Vermont Pine caskets between uses in his barn) brought the larger one and helped put Stephen’s body in it. (Dry Ice was no longer necessary since by the time Stephen passed, it had been replaced by a better product called Techni Ice which Gerry Haase bought on Amazon. It works, is not toxic, and is re-useable since it can be stored in the refrigerator.)

During the next three days, sangha members came and practiced around the body. Then Acharya Greenleaf, aided by shrine attendant Patricia Anderson, performed a sukhavati for Stephen in the beautiful sun room which Stephen had built and in which he died. The next day Greg transported his body to the crematorium in his pickup truck. As Stephen’s body was transferred into the oven, we sang the Shambhala Anthem just as we had done for Michael not too long before.

I asked Arthur at the end of our interview, why he thought there had been so much focus on death and dying in our aging community, rather than on activities like co-housing, for example. He talked about the small, but close knit sangha in the Northeast Kingdom, that found much of the support sought through co-housing in “coupling relationships” and with sangha friends.

“We are a relatively small group of long term students of Buddhism and Shambhala who have long relationships with the people around us. The only thing we all have in common is Shambhala Buddhism… It brought us together and here we are, he said.This is a long established sangha, with friendships and intimacy. So when a person becomes seriously ill, helping them happens spontaneously… How could I not have helped Michael? It’s basic friendship.”

He reflects, “I was reading last week that loneliness is a big heart risk factor…— as big as smoking… or lack of exercise. We are really lucky to have community… friends to talk with about things that matter… have dinner with, …play with. And these are the people we are going to help when they need it… Talk about enlightened society… We end up sharing life and death. It’s a good thing we have each other!”
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Glimpses of Tail of the Tiger 1970
by Jonathan Eric
September 1, 2003

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Jonathan first heard of Chögyam Trungpa Rinpoche in 1970 when his mother, Nancy Eric, showed him a brochure she had picked up about Tail of the Tiger. Jonathan read the brochure, picked up a copy of Meditation in Action, and decided to visit Tail of the Tiger as soon as possible. When he got there, he requested an interview and was shown into a room with a young Asian gentleman who was smoking a cigarette. Jonathan assumed that this was the waiting room and that this gentleman was also waiting to see Chögyam Trungpa. After awhile, the man turned to Jonathan and said, “So why did you come here?”

“I’m here to meet the man who wrote this book,” said Jonathan holding up his copy of Meditation in Action.

The gentleman looked at Jonathan and said, very slowly, “My book? …”

Jonathan, who was a close and much loved student of Trungpa Rinpoche, died in October 2003. Here is an excerpt from a Chronicles interview from March 2002. For the complete interview and more about Jonathan’s life, visit A Tribute to Jonathan Eric.

JE: Okay. Tail of the Tiger, summer of 1970. One thing I remember is that once a week during times when there were no programs, Trungpa Rinpoche would lead a meditation practice in the evening for an hour. He would sometimes, I remember, give a brief dharma talk as well. I remember him leading us in a minute or two of chanting the Vajraguru mantra at the beginning of the sitting.

WF: OH AH HUM VAJRAGURU PADMA SIDDHI HUM?

JE: Yes. So that’s one of the flavors. It was a very small shrine room, an upper room. We could squeeze in only about fifteen or twenty people at the most, I think. I don’t know specifically about the numbers, though.

WF: Was it a guided meditation?

JE: No, after the mantras it was silent for an hour. I think he had a little gong or something to signal the end.

One day when I was there, I was hanging out on the front porch and Lady Diana came out. She wasn’t known as Lady Diana in those days; she was a sixteen-year-old girl who happened to be married to the guru. She came out and said to me, “You’re taking me down to the mailbox.” I said, “I am?” And she said, “Well, if you don’t mind.” So we got into my bus and we drove down to the mailbox—maybe a quarter of a mile to the end of the dirt road. She got her mail and came back. That’s the whole story.

I think just about everybody at Tail of the Tiger in those days was very trippy. But there was one guy who even us trippy people considered trippy. He was a guy named Bob and he was on some sort of mucusless diet. So, naturally his name became Mucus Bob. So that’s all of that story.

There was a community meeting in the living room, which was where the talks had been for the first seminar, The Jewel Ornament of Liberation. The second seminar, Four Dharmas of Gampopa, was held in a tent. But there was a community meeting and somebody proposed doing it in Native American style. There was a moderator, and everybody could have a say on the issue, whatever it was. There wasn’t any time limit to how long a person could speak or what they could say. The only restriction was they had to refrain from using the word “I” or “me.” If you referred to yourself, it had to be in the third person. There was no first person allowed.

WF: That’s interesting. Were these Rinpoche’s rules>

JE: They seemed to be agreed to by Rinpoche, proposed by some of the students, and sort of accepted by acclamation, more or less, “Let’s try it this way.” Trungpa Rinpoche asked me to be the moderator. There were a few people who had to be reminded not to use the first person. We got to Trungpa Rinpoche and he started saying some things, quite pointedly using the word “I” several times. I let him speak and come to his conclusion, and then I said, “The moderator does not wish to interrupt a person’s train of thought, but wishes to remind everybody that we are not to use the first person and that includes people from Tibet.” We went around some more and then concluded the meeting. After everybody had had their say, I thought that the meeting was over so I started making some comments using the first person myself and got called on it. But then after the meeting Trungpa Rinpoche complimented me by saying I was a good moderator—I think he used the word “great”—and we were just hanging out with him in the dining room, which was a slightly smaller room next to the living room. And I remember he was wearing my hippie hat. It was a black hat, sort of somewhat floppy, that I’d put a red bandana around, and he was wearing that hat and just goofing around. So that’s that story.

Another time at Tail of the Tiger that summer, Polly Monner (Polly Wellenbach now) and I took our guitars and drove in my bus a little ways down the road to the mailbox and turned off on an old track and drove up to a sort of flattish place, and were playing guitars. I think there were probably one or two other people with us. We both were into sort of bluesy type music. We were playing and it was evening, beginning to get a bit dark, as I recall, and at a certain point a car came down the driveway and Trungpa Rinpoche got out of the passenger side and he looked up to where my bus was and where we were sitting there with our guitars. His face brightened and he began limping up the path. But when he got up to where we were, he looked at each of our faces. From my point of view, I was kind of seeking some relief … from these teachings … somehow. And maybe Polly felt the same way, I don’t know. But he looked at each of our faces in turn for a moment, and his smiling countenance immediately went to neutral, and he turned around and walked down to his car.

So I just thought that was an informative story, that it was a learning experience for him as well, that he could no longer hang out with everybody or something like that. I don’t know precisely, but I always thought about it that way, that he was no longer exactly one of the gang. This was the summer of 1970. It was less than two years since he had received the Sadhana of Mahamudra. It was about a year since he had gotten married and somewhere in those two previous years he had decided to give up his robes. And so I think he was just in a learning curve for himself at that point.

JE: Another topic: Food at Tail of the Tiger. I remember lots of buckwheat and turnips, cooked turnips. I remember those, because I’d never eaten any buckwheat or any turnips before then, and I found both of them sort of difficult, shall we say. It was all vegetarian at that point. I assumed that was his students’ choice rather than his. And I remember that we always did an offering chant before meals. I don’t remember the precise chant but I recall that it was the Jigme Lingpa feast chant, which I think is rather famous and well known. I don’t know anymore about it than that. But somebody such as Tanya or Fran might remember precisely what it was.

Next topic: I was hanging out at Rinpoche’s house in Four Mile Canyon and I remember one day he came limping over to me and said, “Jonathan, I think you should be a monk.” I had thought about that myself during my long retreat the year before and I said, “But I’d never be able to keep the precepts.” And he said, “Maybe, later.” And I said, “Maybe later.” As an addendum to that, in 1999 I had a brief audience with Thrangu Rinpoche where I told him that story and I asked for his blessing so that I would be able to be a monk in my next life.

WF: Is that a question that has stayed with you through the years, whether or not to take vows?

JE: Yeah. Yeah, it has … very much so.

At another time in Boulder when I was Trungpa’s interview scheduler, there was an occasional wedding that he performed with me there. One day after a wedding – I don’t remember whose wedding it was – he looked at me and said, “You’re next.” And I said, “I wouldn’t mind getting married if I could find somebody who liked me that I liked.” And he said, “For how long? Ten minutes? Ten years?” I didn’t have an answer for that. [Chuckles.] So later I got married and we had two children, a boy and a girl, who are both in Boulder High right now.

One day after another thirty interviews, I asked him how he did so many interviews. He said, “No rest for the wicked.”

WF: As the person who was there during the interviews, you really had sort of a front row seat, seeing people coming in and out the door. Can you talk about that at all—

JE: Yeah. Yeah, I even wrote a song about it. It’s better with guitar, but I can’t play guitar anymore, so if you don’t mind I’ll sing it.

WF: Please.

JE: Trungpa Rinpoche had me sing this without accompaniment in a meeting that I was in with him. I said, “Do I have to—” He said, “Yes.” So I sang it. It’s called, “O Rinpoche.”

Listen to Jonathan sing “O Rinpoche”

O Rinpoche, O Rinpoche, please tell me what to do
O Rinpoche, O Rinpoche, do you think I should drink and screw
O Rinpoche, O Rinpoche, please tell me what you say
O Rinpoche, O Rinpoche, please show me the middle way

O Rinpoche, O Rinpoche, I’m feeling so uptight
O Rinpoche, O Rinpoche, I know you can set me right
O Rinpoche, O Rinpoche, I want to take some vows
O Rinpoche, O Rinpoche, just tell me the whys and hows

I’ve taken vows
with the rishis and roshis and the yogis and sat-guru
And the only thing I’m finding
Is my mind is not unwinding
And it ain’t no use

O Rinpoche, O Rinpoche, it’s you that I adore
O Rinpoche, O Rinpoche, please talk to me some more
O Rinpoche, O Rinpoche, I’m never gonna quit
O Rinpoche, O Rinpoche, but I just don’t like to sit

JE: So, he enjoyed that.

WF: [Laughing] That’s great Jonathan.

JE: That was sort of near the end of my tenure as his interview scheduler.

***

To read the rest of this interview and a profile on Jonathan Eric, visit: Tribute to Jonathan Eric

© 2002 Jonathan Eric
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