February 3, 1964
Dear Bodhisattva Sam,
It was good seeing you few days ago, and I want to express my thanks for giving me the opportunity to be the witness to your acceptance as UBF representative. I also want to assure you that I shall keep in confidence all you’ve told me.
I told you Saturday, I think it was, that I inserted to write to Mr. Priebe in regard to the anonymous memorandum I received and correcting the inaccurate intimations it contained. I’m enclosing a photo copy of that letter with this.
It is disheartening to see so many so-called Buddhist groups constantly at one another’s throats. But in spite of all the fears and distrust, I feel that there will be soon some concrete beginnings to a greeter harmony among the various branches of the Sangha. At any rate, I intend to do all I can to help bring this to fruition.
This is not much more than a note, as it’s rather late. Iru called tonight to tell me he had just written his resignation as V.P. to the UBF and his membership there-in as well.
About the 29 of this month the Bayanihan group from the Philippines is performing here in S.F. Adeline and I would be honored if you will consent to be our guest. I don’t know if you’ve ever seen this troupe, but they are one of the finest representatives of an Asian culture I’ve ever seen.
I look forward to seeing you on the 6th.
Metta,
Gene
March 12, 1964
Dear Bosat Sam:
This past Saturday I piled the tribe into a car along with Brian Goode and took off for Stockton. Sorry I missed seeing you on Sunday, but we didn’t let back until evening.
Jack MacDonough has been having some correspondence with a priest in Sweden named Sirander, I think. Brian knows him a little having met him at his ordination in Penang. Sirander expresses an interest in going to Jack’s Middlebar “monastery” in the hills in Jackson. Jack apparently has leveled with him, but still gives the impression the “monastery” is a going concern with many supporters hence the reason for going up there ourselves. I had seen it once before when Jack first got the property and before he had done any work there.
There is considerable potential there, but at the present time the place is simply not habitable. The actual conditions will be fairly presented by Bran to Sirander in his answer to Sirander’s recent letter.
Jack, incidentally, has a 19 year old kid from Texas who is a veritable dream in sincerity and who is seeking guidance. He tells me Jack told him he is a Zen Roshi ??????? Nuff sed.
I gave Jack a good talking to about this kid before I learned the above. I also let the kid know a few Buddhist facts of life, for he had run into some real difficulty with Jack, since he seems to have a better grasp of the Dharma than does Jack. There was no intention of criticism on my part in any of this, and I think I was able to help smooth out the path so that Jack might be able to help the boy where he apparently needs the help. I also offered my help to both of them.
On the 23rd I’m changing jobs to Gray-Audograph on Howard St. They’ve promised me an increase in pay if I’ll come and, if true, it will help me to get clear so that I can do more of what my real job is in life.
Thanks for the enclosures in your letter to me. I shall remain attentive to see what results. I wonder how many “Buddhists” in this area actually realize the intense maelstrom of karmic activities currently occurring here in the Bay Area? You do, of course, and Brian seems only somewhat aware. Other than this...?
Take Good care and know we send out very best wishes to you.
Always,
Gene
October 8, 1964
Dear Brother Sam,
Your letters and carbons of letters to others have been received and carefully digested. They come at a time when I am “on the brink.” Your thoughts, expressed so clearly, have pushed me even closer.
It has been some time now since I have placed myself into such a position that i (small case) “permit” a further realization. The “reasons” for this are several and probably—no, undoubtedly—falsely grounded. As I develop and grow older, if there is such a thing, there is a rapidly accelerating realization, an enlightening awareness of certain facets in my development. The paradox here is that were it not for the personal relationships (and I do not mean sexual) of my family life, such awareness would be much harder to come by. Correspondingly, there is an increasing appreciation of the family alongside an increasing lessening of the deeply personal attachments. This, of course, presents a problem in diplomacy, since the family is sensitive enough to be able to sense this, but not comprehend it.
In this particular existence I have been fortunate enough to have known a handful of people with considerable spiritual development. You, Sam, and I have been able to establish a commune level to some degree and I have been able to draw from your vast reserve. Sumangalo and I frequently did the same. In recent months I have become more cognizant of who and what you are (both a contradiction in terms). Sumangalo, while possibly more dramatic than you, had set rigid limits around the inner areas he would approach. He once told me how he knew what awaited him there, but was “afraid” to permit it. My reply—later confirmed—was that when he lost or curtailed his mobility he would have no other choice but to “Face” it.
At our separation in Bangkok and in his subsequent letters to me, particularly in the Philippines, I perceived that he became ever more aware of the reasons for my marriage to Adelina and our preparing two vehicles, as witness Robbie and Ashoka. Hindsight not-withstanding, the intricacies involved in this become clearer to me as time goes on. Sometimes Adelina gets a glimpse of them, but she is generally baffled.
When I “tune in” to the karmic activities of the next higher mind level in this area I am sometimes nearly overwhelmed. But after a long reflection with this I know my primary function for the next 15—20 years will be that of helping to prepare or “set” conditions for some who are here now and others who will be here when I’ve completed my preparations.
This perhaps is all by way of leading up to a question: Sam, you have far, far more wisdom and experience to draw upon than I do. What is the answer to the apparently deliberate persistence in the separatism exhibited by the priesthood? Unless I’ve missed more lessons that I think, we are all members of the same Sangha and presumably conducting ourselves towards the same conclusion. I can understand an occasional lapse in several areas, especially since levels of awareness vary so, but I cannot comprehend what appears to be premeditated spitefulness if not actual hatred. I know there is an answer here, but I do not know what it is.
Outside of Iru’s place I know of no other Buddhist gathering place where Buddhist priests are not welcomed either with indifference or hostility. As you know, both Iru and I have some basic differences, but we regard each other with respect and warmth. I must say the Chinese Bdst. Assoc. is this way also.
There is nothing I should like better to see than a burying of the hatchets and a courteous respect for one another. I must confess I know not how to begin. Is it better to antagonize by going to places where one’s presence may in time break down some of the hostility? Or is it more beneficial to all concerned to do what must be done while working more or less alone? Or will this constitute a calculated separativeness again? Again, I do not know, yet I must find at least a partial answer to this. I need not enumerate to you the groups and individuals who each, individually, possess the total answer to all facets of the experience.
To my knowledge you are currently the only one in this area who is not encumbered by a job and who is “free” to devote full time to the problem. It is gratifying to see that you are now able to do just this with the most tangible results, although the process most assuredly won’t coincide with the popular version of effectiveness. But I consider this Prajna in action, and the popularity can go hang.
Today’s Chronicle carried an article on the editorial page suggesting that perhaps the American answer in Vietnam might not work and that an Asian answer might be the only effective one. This from a newspaper reporter in San Francisco nearly floored me. I’ll enclose the clipping. Perhaps the seed will grow, in time….
If all goes as hoped for I intend to begin my “preparation” activities on the last Sunday of this month. If I can get out an announcement by then, I’ll see that you get a copy of it. I know of one lady who has asked for regular Buddhist meetings and who wants her 6 year old boy to start receiving his indoctrination. Since the call has been made, I cannot refuse.
We all send our best to you, Sam. I daily send out my thoughts to you and frequently know that you receive them. When your time permits we must get together.
Gassho,
Gene
134 Tenth Avenue
San Francisco, Calif. 94118
February 24, 1965
Reverend Gentlemen:
I respectfully petition that a council of Caucasian or other interested Buddhist priests in the San Francisco area be called within two weeks, for the purpose of giving its consideration to re-establishing a once honored custom which, until recent years, was traditional for San Francisco’s Buddhists.
Specifically, I should like to have the priests discuss the possibility of again holding a commemorative service before the Buddha image in Golden Gate Park, on the traditional Sunday nearest to April 8th.
The Mahayana tradition in the West has generally recognized this important commemoration. As an example, in Hawaii between 10,000 and 75,000 Buddhists participate annually at this service, thereby engendering much public interest, sympathy and support. This has resulted in having this day being declared e legal holiday in the state of Hawaii.
May I suggest, Reverend Sirs, we meet at 2:45 P. M. on the weekend of March 14th either at my home, or at any other time or place more convenient for the council, to discuss the suggestion made above. For your convenience in replying, I am enclosing post cards. Also I may be reached evenings by telephoning 751- 54 99.
I respectfully offer the foregoing proposal for your earnest consideration and response.
Fraternally yours in the Dharma,
J. Eugene Wagner
Copies to:
Rev. Sam Lewis
Rev. Neville Warwick
Rev. Iru Price
Rev. H. Brian Goode
Rev. Howard J. Mussell
Rev. J. Eugene Wegner
134 Tenth Avenue
San Francisco, California 94118
March 15, 1965
Mr. James P. Lang, General Manager
Recreation and Perks Commission
McLaren Lodge Fell and Stanyan streets
San Francisco, California 94117
Dear Mr. Lang:
On Sunday, March 14, 1965 a council of American Buddhist priests and laymen met in San Francisco to make plans to commemorate in May the birth date of our religion’s founder. It was the council’s wish to be able to hold its services before the large Buddha loge in Golden Gate Park, as it was done in years past.
Apart from its religious aspects, the council feels this expression may assist in some small way to a bettering of understanding between Asian and Western ways. It further expressed its opinion that an enlargement of understanding is requisite for any significant progress to be made in hailing the unfortunate hostilities between peoples.
Therefore, we respectfully request permission to hold our commemorative services on May 9, 1965 at 2:00 P. M. in the Japanese section of Golden Gate Park before the Buddha image there. If further information is desired, we shall be pleased to send our representative to meet with you.
Cordially yours,
J. Eugene Wagner
July 22, 1965
Bodhisattva:
This person wants to acknowledge with thanks your thoughtfulness in sending me the booklet about the Temple of Understanding as well as your nice letter, which is always welcome.
Tonight there is another discussion and meditation session at Neville’s. I’m rater hoping you’ll be there. Sometimes one wonders if those who come are helped any by the sitting or talking. One, of course, is aware of the limitations. In any case, for this person, it is a good opportunity to sit, such opportunities being rather rare in the household.
There is full agreement upon the development and usage of Prajna, as proposed by Princess Poon, and as reiterated by your own good self so often. More and more this is drawn upon, this most inadequate phrase, in order to take care of the things which have to be met.
A couple of nights ago I was able to persuade Brother Warwick to slow up a little and make some more concrete plans for training some of the people who have received ordinations or initiations from him. They cannot be effective either personally or publicly without it, and of course his own public effectiveness is likewise affected.
If our politicians, big manufacturers, and military hot shots persist in trying to knock Asians into a stripped vest conversion, and they give every indication of doing so, then a lot of people are going to need what too few persons have to offer. Deeper implications are readily apparent.
Just a reminder to please keep open the evening of August 4th. Grace McLeod from Seattle will be in then and I do want her to meet those who “have got it” and those who are firmly implanted on the path to getting “getting it.” She tried to call you the last time she was in the city, but time was short and you were busy elsewhere.
Hope to see von soon. And again, thanks, for sending me your thoughts and the enclosure.
Faithfully,
Eugene
September 30, 1965
Dear Sam:
This person wishes to thank you for lending him the booklet from the WFB and the book on Indian background for Hindu/Buddhist thought. I’ll return them at Brother Neville’s place on Sunday if you are going to be there. The latter particularly is quite informative, as is my own “The Wonder That Was India.”
The WFB pamphlet is pretty simple and very basic, especially for beginners in Buddhism. Perhaps the most noteworthy part of it is in its making a distinction between Buddhists and those “interested” in Buddhism. People in this country are commonly prone to lump the two categories together in an unsatisfactory arrangement. Other than this, the booklet says what we in Hawaii, and the P.B.A. in Malaya, taught our Dharma Class (Sunday School) kids for years as a platform for the more developed Mahayana schools of thinking. This is not, however, to imply any imputation of inferiority to any other group.
It was interesting to note the UBF’s contribution on Page 49 in light of its actual attitudes and activities. It is signed as having come from Ojai, which presumably means Priebe. Inasmuch as no one from the UBF has ever bothered to make any contact with this person, with the single exception of Priebe’s unsigned memorandum to me (which I showed you), his claim to choosing to “assist in promoting cooperation and unity among all faiths so as to prevent misunderstanding, and assure that the moral and social development, stability, security, and progress of all will be achieved” smacks to this person as rank hypocrisy. So does his following statement in which he claims his stand of Buddhist co-operation.
I am afraid that until such time as the WFB and the UBF show some sign of responsibility to their fellow men instead of prating sanctimonious mouthing, this person’s vows, which require individual action, cannot permit support of those whose position enable them to “do,” but who will not. When Sumangalo and I extensively discussed this point, he was in complete agreement with it.
After taking care of familial working necessities with their attendant responsibilities, the only possible conclusion for a working approach, is that there is no time, nor useful purpose served, by one’s becoming involved in the ego-centricities of politicking. I know you understand this already, but this person knows now what he has to do, with or without the concurrence of those we do so much talking, and now is the time for this stand to be made known. Being aware of a good deal more than one has ever stated, one knows exactly what this implies and entails.
It is with no wry amusement that one watches the personalities of California, with various self-proclaimed attainments, practicing acts in violation of the simplest fundamentals of compassion. In all the studies of several years this personality has yet to see a single instance of approval of “scriptural” authority for the acts of character assassin action or the physical or mental instances of calculated cruelty so-called Buddhists practice against one another. The vileness of all this ego-centricity makes one prefer to set limitations (rigid ones) of association. However one cannot do this without violating the vows one has taken.
The demonstrated ability not to violate confidences, and the equally demonstrated ability to know the intricacies and ramifications of complicated situations almost instantaneously has brought more unsought information to these poor ears than 99% of the “Buddhist” community could imagine.
This personality holds not the faintest illusion of what lies in store for his family, himself, or the country. One may credit whatever source one wishes but the fact remains that the knowledge is there, and time will, as it has in the past, bear me out. Whatever actions are committed for the next year or so will of necessity have to be specifically channeled rather than indiscriminately spread around. And the strength of onus convictions—rather, knowledge—is unassailable and will be called upon many times over the next few months.
Without violating any confidences or specifics one can relate that one has been called upon recently for particularized functions of assistance from those who, even so recently as the past three years, have had to admit the validity of this person’s position and statements. The sniping from those who choose to exist on the rabble level of scarcely any attainment or effort cannot touch this personality without one’s explicit permission … as witness the pathetic state of John and Alma Rogers whose broadsides have unerringly returned to them.
This is not to state that calls of assistance will not be answered, for this would be a direct violation of the vows taken to oneself and to others, even though the outcome of the situations is frequently known to be beyond—karmically—assistance. This personality is concerned more with what can be accomplished for the alleviation of specific individual situations than with any general or specific acceptance. There is no other place for one to stand and yet remain true to the Buddha, Dharma and Sangha.
May all beings in all quarters find peace.
Metta,
Eugene
July 21, 1967
Bodhisattva Sam:
Gassho! The enclosed is the last manuscript from Dr. Seo.
The last time I talked to Joe Miller he was going to write to Dr. Seo and tell him that the Twelve Bulls has already been reproduced several times over.
Dr. Seo wants us to publish this, but at the moment it isn’t financially possible. Additionally, I feel that the section on the Yoga Breathing Centers would be generally useless unless the Chinese is translated into English and with sufficient annotation for the centers to be more readily understandable to the reader.
The section on believing in Mind is excellent and I am going to mimeograph copies of it for distribution, as we did with the Five Colored Jewel. It says, very nearly, what cannot be said.
Incidentally I sent Jack Austin 25 copies of the Five Colored Jewel and some 240 to Dr. Seo, all within the last month.
This is lunch period and I’ve gotta get busy again. Don’t forget that Supi is dancing this Saturday night at the Harding Theater if you’d like to go.
Looking around this place, one doesn’t know whether to laugh at the uproarious inanity of it all or weep at the absence of knowing. One does both simultaneously.
Faithfully,
Gene
American Buddhist Order
135 Ninth Avenue
San Francisco, California 94118
February 23, 2512 / 1968
Memo
Since our inception five years ago, the American Buddhist Order has always maintained the traditional Buddhist attitude of tolerance toward diversity, even while encapsulating within it a spectrum so broad it “takes in” the many existent Buddhist schools and sects. Additionally, our lines of succession include all of the major sects in Buddhism, except one.
In recent months the Unreformed Buddhist Church (a Tantric School), a former Nichiren group, and the Arya Maitreya Mandala have all merged into one body under the spiritual and corporate set-up of the American Buddhist Order. In doing so, they joined with the Cho Ge Jong School of Korean Buddhism, which has long functioned through and with the A. B. O. These moves have, in effect, solidified our Buddhist clergy into a single unified Sangha working in the Buddha-spirit. It is understood, of course, that a divided Sangha is a contradiction in terms and is not a Sangha at all, for Buddhism’s Sangha unity is its most conspicuous feature.
Those of you clergymen (and women) who have received the Bodhisattva Ordination/Initiation of the Cho Ge Jong School of Korea in the past, are, through this, recognized as priests of the American Buddhist Order and have been registered as such at our headquarters.
A translation into English of the Cho Ge Jong Bodhisattva Ordination document has been made. If you have not received your copy of the translation, please call 751-5499 or drop a card to me at the address above and it will be sent to you.
Fraternally yours in Maitri,
Your Brother in the Sangha,
J. Eugene Wagner
July 14, 1968
Dear Sam:
In a few days you will very likely receive a letter from me soliciting your wishes for a prospective Sangha Council. For my part, this will be a preliminary to additional effort in attempting to unify the mass of priests all across the United States into one native American Sangha. One suspects that unless we make some attempt to agree, at least on our common problems, any greater effort is doomed to failure. Can this be permitted?
And without making any effort to minimize my own shortcomings (of which there is a plentitude), I think it is reasonable obvious that whatever my efforts have been in helping to establish a legal ground-work, through the ABO for a native American Sangha, will be useless if the entire set-up fails to reflect at least a minimum agreement among the majority of American priests. Whatever its other shortcomings, the ABO has been recognized as an all-encompassing idea, rather than a restrictive sectarian or school-eliminating one.
My own experiences or convictions are unimportant to anyone else, and I have no ego hang-ups or desires for recognition or acceptance. Because of this I offer, with your consent, encouragement and assistance, the suggestion that Councils be called to consider the possible use of the ABO’s set-up as a basis for a truly representative American Sangha, including the traditional selection of a head or patriarch, etc. Some parts of our ABO By-Laws, I believe, are worthy of implementation, and with some parts I am not at all happy. In any case, I am more than agreeable to the scrapping or re-writing of any or all of it for the greater good of the greater Sangha.
Honesty compels me to state, and I may very well be mistaken in this, that so long as American priests feel they must look to Asian Headquarters for sanction to operate as a Sangha, just so long will Buddhism here be handicapped. To do so leaves us open, I think, to a number of unnecessary sectarian problems which might be easily eliminated if there were an American Sangha of an inner- sectarian make-up.
It seems to me that American priests who must look to Japan, China, Tibet or other areas for their Headquarters are members of those countries’ Sanghas, and not really representative of an American Sangha.
Because of Korea’s success in unifying her various sects and schools into one consolidated Sangha, containing different sects with-in it, I am certain that we could, with Dr. Seo’s help, obtain from Cho Ke Jong in Korea some document or “thing” which would free us from foreign headquarters’ control, so we can freely operate as an American Sangha. Personally, I feel he would probably be the ideal man to work through because he has helped to set up Cho Ke Jong here in the U.S., and he has agreed that it functions through the ABO, at least in part. Korea has the additional advantage, I think, of encompassing most of the various Buddhist sects and schools of both China and Japan, including the Tantric schools.
It would be considered a favor if you would give this some thought and, if feasible or desirable in your opinion, help in the implementation of bringing this condition about. I shall rely much upon your judgments.
Maitri,
Eugene
Identical copy to Joe Miller.
135 Ninth Avenue
San Francisco, California 94118
July 28, 1968
To my fellow clergy:
Your collective response, this past week, to the suggestion for a Sangha Council Meeting indicates your agreement upon the need for such a Council meet. And inasmuch as I have taken the initial responsibility in forwarding to you the questions directed to me for your consideration, I shall construe your response as permission to set up a date for the Council.
You may be interested to know that your responses showed, essentially, a concern with the form the Sangha is to take here among the American born-and-bred clergy, especially, added to a concern for a minimum accomplishment in spiritual development as being the basis for Sangha membership, rather than the outward performance of some formalized ceremonial. It was also believed that some kind of ceremony is necessary for “emphasis” or “validation.” There was also considerable concern reflected over the I-am-superior-to-you jealousies and preoccupation with titles found in some groups.
From all this it would seem that some minimum “standard” of acceptance is what is sought if American Buddhism is to reflect through an American Sangha, as it has in the Sangha expressions of other countries.
Therefore I am offering my home as a meeting place for the Council, and am suggesting the Council meet on Friday evening, August 16, 1968.
Please make every effort to attend this most important meeting.
Yours in Maitri,
Eugene
American Buddhist Order
Eugene Wagner
135 Ninth Avenue
San Francisco, California 94118
August 1, 1968
Rev. Samuel L. Lewis
410 Precita
San Francisco, California 94110
Bodhisattva:
Buddhist tradition accords certain courtesies to our elders in the Dharma as well as in years. With no wish to break this tradition, I am requesting that you and Rev. Joe Miller jointly preside at the up-coming Sangha Council on August 16th.
As to the agenda, I leave to you both. However, if I may so suggest, I would encourage you to consider including the questions in my first mail-out on the agenda. I suggest this because of the frequency with which they have arisen in the past few months, and because of the striking similarity of response expressing concern over these points in answer to the mail-out.
I look forward to seeing you on the 16th, and I trust you will consent to the above proposal to preside at the Council.
In Maitri,
Eugene
P. S. Identical letter sent to Rev. Joe Miller.
Sept. 14, 1968
Rev. J. Eugene Wagner
135 Ninth Ave.
San Francisco, Calif. 94118
Bodhisattva:
I have long held that the scientific petition was better than the Buddhist position because scientists accept the experiences of other scientists and Buddhists do not accept the experiences of other Buddhists. This is hardly debatable because the ones who differ do not accept the experiences of their fellows and until they do they are nothing but egocentric ignorant people, no matter how well-meaning they are. And my whole life fight has been against that one man constituted a Sangha, a not very easy under-taking in this country.
Alaya. One can hardly impose a cosmic teaching on people who have not submitted to disciplines, much less had experiences. In my night meditation my whole history of connections with Buddhist-Buddhist causes came in a flash. This is quite beyond the scope of people who want to define Asian cosmic experiences in dialectic and analytic western terms. No Asian has been an Aristotelian until modern times.
Everything flashed in an instant. I began my studies with the Sufi Rabia Martin and the Buddhists Dr. M.T. Kirby They became friends of each other and a strong factor was not only did I introduce them, but they were already each friends of the forgotten people the Rhys David whose lives and works contradict a lot of unfortunately peddled verbiage of the day.
We had to begin with Paul Carus. He was among other things an American and it as thought by the first Asian who presented the Sharma that we should have an American Sangha. But Semantics not being discovered, they pointed out Paul Carus. Now we have “semantics” and the ego right to reject anybody else.
Rabia Martin (who would not be considered a “Buddhist”) then introduced me in turn to Ashvvaghosa and Scherbatsky. And by that time I was a member of Mentorgarten and then the Zendo. I know by memory, especially from the talks with the late Zoso Fernandez that by that time I had had the Alaya experience. The whole depository of mind cones at an instance without any of the processes covered by analytics or dialectics.
Ekayana. This was the teaching that Shaku Soyen brought particularly to America. It was easier because of my mathematical disciplines which take one beyond analysis to integration and transcendental processes. And I have learned—it is very easy—that all mankind has eternal communion in, with and through breathing. (Skip that, it destroys sectarians with Me, Thee, He, She and Him leaders of our irrespective “schools”).
One cannot be responsible for the ignorance of others on history. Last night at one time knowledge of history was considered a virtue, at another time ignorance and sometimes both of these views came from the same anatta-person. At the time of Jesus the Jews were discussing “The Kingdom of Heaven.” At the time of Lord Buddha Hindus were discussing Samsara, Nirvana, Mukti, etc., etc. Lord Buddha did not invent the vocabulary. Indeed he tried to speak to people in their language,
We have in English terms like electricity, electron, laser, schizophrenia, etc. which are absent from the Indian languages. But having acquired the great merit ”humility” we are demeaning that terms and experiences of Indian people which we have never had, to put into our traditional language. And since we have acquired “humility” we seem utterly unable to accept that other people have investigated parts of the universe which We have not. And it is time to become a little curious, instead of being so “humble.”
Dharma. How can we divine this in English? Nonsense. We had better learn a little about cosmic experience. Only the Enlightened can fully grasp the language of the Enlightened.
Voting. I pulled a fast one. By voting we are on record as against vianya, as against traditional methods, we cannot go back now. We are on record and thus we have especially established a precedent for an American Sangha. When voting comes in the Monk, the Priest, and everybody but the Guru go out. We cannot have it both ways.
Pure Land is based on the actual hard fast that sometimes laymen are more advanced in the Bhumis and Paramitas (for which there are no equivalents in English) than monks, nuns and nones. What then?
Buddhism, by definition means Enlightenment-ism. Or we must prove it means something else. But people who have had Enlightenment and Satori experiences are on the one hand by-passed by so many of the persons present and absent last night; besides those know the Diamond Sutra do not think in any such terms. The way it was concluded there is no room for one not only accepting but having the experience Diamond Sutra. But after all, no one has dared challenged my right to utilize the Jhanas. Or as I have said, I see 16 traditional schools and cannot use more than three. Certainly to me the other 13 are valid excepting that several followers of the these 13 do not agree and do not see the validity of other methods. Verbally yes; in their minds, nix !
Lord Buddha. My hope has been that we would unite in celebrating the birth, Enlightenment and Parinirvana of Tathagata. Agree to that first. Join in devotion.
Indian Cosmic Psychology. I am hoping to promote some studies in this field. The doors are open for a meeting of professors. I hear cries from all over the world that we need men versed in Indian Cosmic Psychology and like all good anatta-people they say, “You ain’t got it.” Well I have never lost a debate with an Hindu yet, only with Western “experts.”
But his is the clincher. Where and how did Sam Lewis learn Indian Cosmic Psychology? He learned it suddenly from that forgotten Zen monk, Sokei-an Sasaki: Sam learned more Indian wisdom from this Zen Monk than from all the Indians he ever met and he has met a lot of them (anatta Buddhists to the contrary.)
Prajna, Karma, Mehta, Dhyana. Also learned from Sokei-an; became the main subjects when the real world leaders of real Buddhists met last year. One of the top bananas was my friend, Dr. Sarvepalli Radhakrishnan. How did he get in? Ask the “humility” people.” (Or maybe I can convert some of them to the chapter on “Repentance” in the Sutra of the Sixth Patriarch.
In other words, these are terms of Buddha Hridaya. Let those people concerned with definitions go out and spread the Dharma. Who is stopping they? What do they want? I present the “Jhanas and they work and every time you put something into “The Bamboo Basket” no interposition of ego-mind. We adopt it. (Veddy unsangha-like no doubt).
But Old Fudo has the other side, too, which comes out more in Joe. Even now I am preparing to visit a hospital where a young disciple has a broken leg. Etc. No time for the word, “compassion.” No time for words at all. This is a western idea. Defining is a western idea. Everybody believes in the “Sutra” but what about Surangama, Lankavatara, etc., etc. and more etcs. What is left?
The Dharma Transmission beyond words and scriptures is my life but is not imposed on others. If there are words it will be Ekayana, finding a place for all schools. Let each perfect in his own without daring to challenge others. Who gave anybody such permission? Oh, yes, I forgot. Lord Buddha denied the persistence of ego-substance.
Mehta,
Sam
October 23, 1968
Bodhisattva:
One has hesitated to call you because of the fullness of your schedule, and a reluctance to interfere with it.
Your last two letters arrived and I acknowledge with complete agreement of the contents. Slowly, perhaps not so slowly, the idea of real spiritual achievement is gaining ground, especially among the young.
Last night I was asked to come to Oakland and speak to a group there. The young people in the group got it immediately. The older one didn’t reject it but were a bit slower on the up-take.
The enclosed letter to Warwick I think is self-explanatory. I am most reluctant to have to uptake this position with Warwick, but his reckless accusations against so many of us I have decided to reject formally.
This will be just a quick note to let you know of this latest episode.
Faithfully,
Eugene
October 25, 1968
Rev. J. Eugene Wagner
135 Ninth Avenue
San Francisco, Ca. 94118
Bodhisattva:
I am answering your letter of October 22 immediately bemuse it fits in so well with both my plans and current experiences inner and outer. Last week we heard a British Buddhist speak on reincarnation. A young man who is very close to me, asked whether it were not possible to die and be reborn without leaving the flesh. The speaker demurred. Sam arose and shocked both the old ladies in the audience and the speaker by saying it had happened to him. From that point on the speaker with whom I generally agreed confused both himself and the audience by both accepting and denying both identity and non-identity. It was certainly confusing to have a Buddhist speaker verbally adhering to anicca and anatta, philosophically holding to the opposite position. The result was that soon the old ladies and the speaker, both shocked at Sam’s statement, were at each other’s throats. Ergo more confusion than clarity.
I mention this incident because it seems so characteristic of so-called “Buddhists” to both accept and deny ego identity, using either position to win some argument. Add to this the noisy non-sense c-o-m-p-a-s-s-i-o-n the horrible noise which so many self styled Buddhists use. Ergo confusion not only at meetings on re-incarnation but in general.
My stand is or ought to be simple. I joined the American Buddhist Order because I am in full agreement with the purposes and principles of that order .
My life in the inner worlds—call it occult or otherwise, has led me to present Dervish dances to young America. My program of eat, dance, and pray with people is now winning adherents among the young more rapidly than sneers among the elite! When the Universe opens up one has no choice. Dharma Drishthi means to me universal outlook or cosmic super personal view. It does not to me mean any “right” as against any “wrong” view. People who have not experienced samadhi, not having developed bodhi, simply do not know the truth of the Eight Fold Path.
The Dervish dances are in a sense a synthesis of dances seen by me in the flesh. This is almost a useless statement for they will be rejected by the same people who reject the possibilities of the occult. I have to mention this because the inspirations of the Dervish dances were followed almost immediately by the inspirations of Yogi dances. Needless to any the young have been equally enthusiastic in accepting the Yogi dances.
The next inspirations while “occult” will demonstrate in dance or ritual form the numbers 1, 2, 3, 4, 5, 6, both as numbers and as cosmic symbols. The dances of 6 include both the six-pointed star and the Shiva, Shakti. The next inspiration beyond that showed tantric Vajrayana forms in dance and ritual beyond which I dare not look now. I have already reported the Eight Fold Path ritual. I am not in the least interested in any rejection from any so-called “Buddhist” any more than I am interested in the rejection of any so-called Muslims as to the Yogi dances. The young will love and accept, accept and love. My cosmic karma and dharma will manifest, are destined to manifest.
I have had conscious awareness of all pains and sufferings of the late Phra Sumangalo. In the symbology of 2 the dance pattern takes the form of the roman numeral rather than the Arabic as if no separation. I am sorry when so-called “Buddhists” verbally adhering to anatta see only separations. Whether the union is love or pain or both it persists. The chair of Phra Sumangalo in this room is a constant reminder.
Assuming the states and stages of consciousness Surangama Sutra the cosmic anatta conscious function are all inclusive and increasingly inclusive until all are one and one is all. This is not philosophy this is living experience.
I have just received a fine letter from Dr. Seo. I was taught hierarchal law early in life. It was easy to jump from that to patriarchal transmission differing from most so-called Buddhists. I accept in totality Kegon school: This is not an alternative philosophy. As Walt Whitman said. “In all men I see myself.”
True, here I am trying to practice from Jesus Christ, “Love ye one another,” and “I am the vine and ye are the branches thereof.” I always thought this to do be Buddha’s teaching, not necessarily Buddhist teaching. I believe it is demonstrable and is being demonstrated. In a long life I do not recall a single difference with either Rev. Joseph Miller or Ted Reich.
Brother Warwick did come to see me at Novato. He did not see the program. I cannot agree to any philosophical dispute based on personalism and personality. I am about to study certain sciences with some of my disciples to show how the Sangha operates in nature. Cells are born, live and die. Sanghas persist.
Most faithfully,
Sam
910 Railroad Ave.,
Novato, Calif. 94947
December 12, 1968, Night
Rev. J Eugene Wagner
135 Ninth Ave.
San Francisco Calif. 9411
Bodhisattva:
Sunday night I shall read a paper from her Serene Highness, Princess Poon Diskul, given before the assemblage representing the real religions the real world. These people met recently in India at several places generally around Calcutta, due to strange idiosyncrasies of the weather.
Tomorrow morning I shall discuss the possibilities of having this paper published here in Marin County, and if it be accepted, will keep you informed. Otherwise I shall send it to you. This appointment is at 9 a.
At 10 a.m. I shall receive a more direct report of the proceedings of The Temple of Under Standing from a disciple who was in attendance. He will so give a direct report on Auroville, the projected effort of a new social order, given to put the teachings of the late Sri Aurobindo into operation.
I must call to your attention that the several presumed groups devoting themselves to intellectual approaches verbally presumed and assumed to be offering Asian cultures and charging high prices have one and all rejected not only my life work but any connection with Sufism, etc. This leaves me now free to express myself openly and also to cooperate in real efforts to establish real Asian cultures in this country without involving either social or monetary privileges; and certainly not basing cosmic consciousness on either intellectual prowess or substantial bank accounts.
I shall be aided in this by several of my real fellow scholars and devotees in real Sufism who will be in this vicinity between now and the end of the year. And also by the advents of Swami Ranganathananda Maharaj. His coming will end the egocentric exclusion of this person from the assemblages of the elite and indeed under no circumstances do I wish to be included among the elite any more.
Moneys which I would have been willing to contribute to the new so-called school of Asian Studies—with a lot of people of prowess but without spiritual backgrounds—will go to Pondicherry to help with real efforts of real persons, not necessarily privileged with super intellectualism or bank accounts. There is a time when it is foolish to grovel at the feet of the self-imposing, and while I have refrained from open hostilities, it is now necessary to come out against the persons and pictures.
While I agree I think I toto with her Supreme Highness I do not agree with the policies of the WBF which place all verbal Buddhists above those of attainment who do not wish to call themselves “Buddhists.” I continue to teach Lord Buddha’s Yoga. This was accepted by the Asian Dr. Thich Thien An. I do not care whether the European-born Lama Govinda or any Asian or non-Asian who places Mammon above God, so to speak.
The very successful campaign to spread Dervish dancing is being followed by an equally successful campaign to spread Yoga dancing. As the elite will not include either Sufism or anything emanating from this person, I must report that the Indian students of the University of California have asked me to join them. They have little respect for the various Englishmen, Europeans and now Americans who are spreading “spiritual” and “Asian” cultures which never existed in Asia.
Not only is the door opening to meet the real Indians to discuses real Indian culture, but this will climax on the arrival of His Holiness, Swami Ranganathananda, who will soon be in our midst. No more nonsense, intellectual or personal but the real thing coming from a real man.
Next week my chief dancing disciple returns and then we shall begin the Symbolic and Tantric dances. The world will be informed that this person has had doors closed in this face from all the corporations and money-adhering seminars and the young will accept this as a sign of veracity and purity. “Freely give, freely receive.”
These dances are in the Alaya-Akasha which the intellectual-social people cannot accept at the mystical functional level. And I believe the young will; they are. I do not know how many of them will be ready when the so-called Lama Govinda will be willing to meet me, for one goes ahead regardless. One cannot expect the intellectuals and socially minded to understand real mystical and transcendental processes.
The Nirmanakaya is the Nirmanakaya. It is very real, very operative and totally pure and perfect.
Faithfully,
Samuel L. Lewis
Mentorgarten
410 Precita Ave.,
San Francisco, Calif. 94110
April 7, 1969
Rev. J Eugene Wagner
135 Ninth Ave.,
San Francisco, Calif. 94118
Bodhisattva:
While this is my autobiographical center, copies are being made for Prof. Bahm of New Mexico; Alfred Bloom of Oregon and our local colleague, Dr. Warwick.
Self-identity has become very difficult. Daniel Lomax, one of the sectaries, has long had a leonine appearance and has had both beard and hair trimmed. And this person, looking so long like an imp or leprechaun, now has the hair on both head and face long and looks at times almost like a holy man. Neither of us is reconciled to any self-identity. Both look strange to ourselves. There is no need for any more egocentric anatta (?) doctrine.
Last night was unusual, which in a sense is usual for this place. What we did will not satisfy a single cult or sect of any faith. There were strangers so we went back to the First Jhana, and these people were nearly all convinced that the First Jhana is effective. Later on we went to “Zen Flesh, Zen Bones” and this also was a successful maneuver.
The evening was divided between the Dharma of Swami Ramdas and the discourses on Trikaya. One say that Nirmayaka=Nir + Mana + Kaya, and not some apish transmission of “body of transformation” as handed down by those who have had no such experience. What is a “body of transformation?” We might go beyond Paul Reps, “Ask a Potato” and ask an Amoeba; or actually go through the animal world, with actualities.
Refusals have come from the various Buddhist leaders about a really big Wesak Ceremony. Apparently each has his “thing” while advocating anatta of course. It looks now as if it will be an easy matter to have 200 or more persons to Novato. I shall take up the matters of and with Master Seo yesterday.
Saturday I was brought “The Buddhist Revival in China.” At is a long book and there is a danger of its very length being ipse facto effective. I have no general criticism of most of the statements. But apparently the author does not know Fleming nor is Marco Pallis mentioned, and my present activities bring one very close to Pallis from whatever outlook one takes, or has.
My papers from Venerable Tai Hsu have been rejected by Tuttle. I shall not write this publisher directly but will later write to the Harvard Center—where I was greeted with both candor and respect. Dr. Alfred Bloom of Oregon has put up the matter of Xeroxing Tai Hsu and this is in order.
I am at the moment in an awkward position. There has been a constant increment of both attendance and financial income and yet I am in debt. It may require a complete housecleaning. I have refused to accept the tragic deaths of Inayat Khan, Robert Clifton and Dwight Goddard as an example and either will avoid a tragic death (some success here) or it will be of a different kind.
Holmes Welsh has mentioned Master Tai Nsu and others. But he also has a picture of Dr. Trebitsch Lincoln and I have some knowledge—quite direct too, concerning the time when he was supposed to have “disappeared.” I should for the Harvard records give a detailed report, but the past—I think it is gone now—has had so many detailed reports of actualities which have been snubbed. I am, according to the principles of the original will of my father, to try to allocate part of the principles to a university and both from my own “will” and my brothers, in the field of real Oriental transmissions. What is more and strange, are the possibilities which come close to possibilities of increase in increment with the two hazards of parasites on the one hand and of egotists on the other refusing to accept not only personal reports, but actual data and literature which ought to be on record.
This Saturday there will be the seminar on “Cosmic Consciousness” at the University Extension. I am prepared to go and have at least one colleague. There will be the question whether we are going to depend on books or on human experiences. It was all right to be told at Kamakura in 1956 that one was already two grades above Daisetz Suzuki. The whole subject of “grottoes” mentioned by L. Adams Beck and Sokei-An, complicated by the information. “Daisetz has never been here” brings up this question or how far literary authorities will be accepted seriously above “those who have crossed to the other shore.” One is also problemized by “Diamond Sutra” because one does not affirm directly but one has to express and now get out into the open.
As I must write later to Harvard I shall not add to these remarks but will send copy. And we shall see that you get a chance to read “The Buddhist Revival in China.” The grape-vine substantiates Welch, so we shall see.
Faithfully,
Samuel L. Lewis
(He-Kwang, Zenshi)
410 Precita Ave.,
San Francisco, Calif.
May 18, 1969
Rev. James Eugene Wagner
125 Ninth Ave.,
San Francisco, Calif. 194118
Bodhisattva:
In an envelope from “The Home of the Dharma” one received an incomplete copy of “Buddhism and Modern Thought.” I am going to be radically critical here because in the reflection on two separate meetings of human beings not regarded as existent by our “anatta” friends, the inevitable conclusion was that today “Buddhists” do not believe in any God but certainly do believe in the human ego (their own).
I have been working on a manuscript “Cosmic Language” and the inevitable would be to write a commentary on “The Brahmin” and perhaps other portions of that terrible literature known as “Hinayana” than which nothing can be … by the “experts” … and although I thought the “experts” had disappeared, we have gone from “Beat-Zen” to “Hippie Buddhism” and this brings “East” ????? and “West” … together, provided all the writers and thinkers are good Aryans. “East” and “West” come together (?) if you abolish in your mind the existences of Orientals!
My own invasion of Haight-Ashbury has surprisingly brought a growing response and I understand the Hippies themselves are establishing spiritual movements which never get into the papers. Or, as I have been holding for years, the traditional Americans would welcome the lamb and lion lying down together but never permit a “little child” to lead them. And the “little children” are growing up and may do their own leading.
“Buddhism and Modern Thought” by Lama Anagarika Govinda starts out with terrible logical fallacies. He says: “Though our knowledge of Buddhism has increased considerably during the last fifty years, thanks to the work of an ever-growing band of devoted scholars all over the world….” Poppy-cock. Name one of those devoted scholars. Tell one single contribution, any one, if not more of them have made! This is, of course, good anatta-Buddhism.
Later he says: “When Buddhism first came to the knowledge of the West (evidently meaning his Ego), it was hailed as the religion of Reason, a rational system of ethics….” Well, I am the last of the students of Paul Carus and we don’t read him, so many improvements!
Inasmuch as the Tathagata did not establish “Buddhism” I guess I have no right to criticize. I have refused to call myself a “Buddhist” and the equal-minded-in-pleasure-and-pain-wallahs react like anything to that! I have not come out one year for reincarnation, the next year against, one year for believe in Nats and Pretas, the next year the opposite, etc., so long as “I” am in the driver’s seat. Being in the driver’s seat is a first commandment in “Anatta-Buddhism’.
Then the Lama says: “If the Buddha did not believe in or encourage metaphysical speculations….” then what in blank is the Lama writing about! If his creations are anything but metaphysical speculations I should like to ascertain. And as the document sent me is incomplete where does it stand?
What does stand, and Buddhism will never conquer the world is that when Rev. Ook says it is true; when John Smith says it is useless; when the Venerable Schmuck says it, it is marvelous and when Lady Peale says it, don’t waste your time! This is “Buddhism” and it is as far from Arya Dharma as one can imagine.
What troubles me is that the Lama will have no appeal among the young. I have presented the Jhanas (horrible hearsay) by example, by using them in meditations. And I understand that one of my disciples is doing that, only more so, and with success, only more so. As my “science” comes from laboratory discipline and not literary training, by experience and neither advice nor speculation. I find the method of the Jhanas quite in line with the logistics of science. What is more, they work, they are operative.
Where I differ from Hinayana brethren is that they do not accept anicca. They say so. Period. As soon as one performs a Jhana and succeeds, he is transferred. When one goes through these transformation, that is the experience of Nirmanakaya. Theravadin teachings are true as teachings but they leave no room for unlimited potentialities. Consequently I cannot accept any particular school unless it be Avatamsaka (Kegon) and await Master Seo. But I have not been able to run errands; my whole life is filled with requests to run errands so that there is no time for oneself. “Work out they salvation with diligences” means, find the person who will run your errands.
But we are going to have a seminar on Southeast Asia, with three professors all of whom I find most satisfactory. (What has gone wrong!) Since getting the letter from General Lansdale and the material from Thich Thien An I have to take another stance, based on objectively and not on “truths” (meaning they come from certain personalities only).
A copy of this goes to Neville. I am satisfied that he is presenting a Universal Dharma, etc. But we are also in a new age. The young went experiences and not doctrines, even perfect ones. I am hoping to contact Prof Bahm and others and work for real understanding of the real Orient by Americans and a willingness to study and listen and not to proclaim and expect others to listen to us. In the Jhanas one does not listen to others; one cannot and perhaps there are no others!
Faithfully
Samuel L. Lewis
June 25, 1969
Rev. J. Eugene Wagner
135 Ninth Ave.
San Francisco, Calf. 94118
Bodhisattva:
I am at this time sending fifty (450.00) dollars on account for the copies of Buddhist Encyclopedia published so far. I must thank you for giving me an extension. This has been a very heavy month due to too many persons leaning on the teacher for really valid emergencies.
Au contraire, the outlook is excellent. And on top of that one received an emergency call from my brother. Just as my father, before, there is a death-bed contrition and it may lead one into a rather enviable (for me) financial position and the money would be used either for the establishment at Novato, or for travelling in the Orient.
The whole outlook is much better. There is a growth of valid experience being taken as a basis for religion rather than for personality speculations (from the right persons, of course), or empty traditions. In August I shall no doubt visit Archie Bahm in New Mexico but now most excellent relations have been established at Harvard and on the Berkeley campus.
In fact one is actually optimistic that human experience, and especially valid examples of awakening will be accepted, not only alongside of orthodoxies and the speculations of the “right people,” but even above them. Just now it is Mrs. Phillip Kapleau who is in the fire and her solid material is under attack by the “Zen” (???Buddhists????) and macrobiotics. She will win; truth always wins.
The next step also will include bringing the Encyclopedia to the UCLA campus. My contacts were away on this visit. One cannot stop the “shows” that go on in the name of religion but one can help encourage those who have actually had the satori and samadhic experiences.
Faithfully,
Sam
cc Price.
Novato, Calif.
July 25, 1969
Eugene Wagner
Bodhisattva:
I am interrupting my work here which goes on incessantly. When I return to the city I shall try to contact you and also as soon as possible pay for the encyclopedias. But actually this will go on incessantly.
There is no intention—it may be impossible—to convince “anatta-Buddhists” that there is a Dharma-transmission which goes on and is independent of all egos. There is no intention to repeat what Master Seo said, and it is also difficult to do what he wanted in the way he seemed to have wanted it. But there is something going on and going on despite the ego.
The attempts to present something called “Buddhism” via the ego will fail. The purpose of the mission of Tathagata was to free mankind from the wheel-of-birth-and death. And for this there may be many Upaya. But one of them is most certainly not saying there are many Upayas and then seriatim refusing to accept them. This is egotism and nonsense and there will be no fruit therefrom. Noise, yes; but fruit no. And personal will never has and never will accomplish much in this direction. This is neither business not politics.
I have no intention to try to convince “anatta-Buddhists” of the existence of the Alaya. It is my function and will continue to be my function. The young people, seeking enlightenment and not crude doctrines or practices, are now coming in greater numbers and with greater intensity. This may well be. And I welcome, rather than otherwise, the success of colleagues in drawing disciples for this takes an awful burden from me.
I do not think any person, real or actual spiritual teachers, have as yet collected the quantity and quality of devotees who come here. Our children’s party was quite a success. The opening up of spiritual dancing has proven almost be denounced by those who have not had the great experience. They see only in and with and through the ego no matter what they proclaim.
There is a “conference” on Asia Philosophy going on at the University of San Francisco under the proper European educated savants, with the rarest of cocktails and drinks served at parties. It is “only in America” that this could be done, is done. There is another conference on “Asian Philosophy” in Honolulu where five out of the twelve top experts are Jews. We can respect the Jews but I don’t think even the Israelis would say they have the right to have five out of twelve seats on a board of directors of “Asian Philosophy.”
London
April 13, 1970
Bodhisattva:
We are coming to near the end of our sojourn abroad. The weather has been what I should call, in abeyance, almost like a November but somewhat wetter. We are hoping for a nice day of two before we leave so we can go to know again. We have enjoyed Kew very much We have had no time or inclination for theaters and amusements, other than eating in Asian restaurants.
After a dull day yesterday, around 4 o’clock, things began to hop. Jack was with us in the lobby when a delegation of young people came in end we went to Gandalf’s Garden again. This is the center, so to speak, of the more spiritual minded hippies if you want to call there that. Here the generation gap is not so great. Of course this is all nonsense; we have lived for, by, and with ego, and older people simply cannot give up ego. They can change their religions, do anything, but ego remains and dominates. With the young it is not so. In fact this Pied Piper’s career almost burst through and we hope to have an entourage come, say, in about two years.
This may be possible because of the attainment of the great American virtue. When I reach Boston later in the week I say telephone San Francisco. The strange death of my brother leaves me at least another inheritance, possibly two. It will be a matter of wisdom of what to do with the money, but his last wishes were I use it for traveling purposes and one or two contributions to education, nothing else. I realize that my return will compel a lot of business activities, legal and financial. I do not know what problems have been left. My local cousin has also the problem of her own mother and grandmother, and the aftermath of a legal separation from her husband. But I understand she is standing up well which is wonderful for a person that has been protected previously, so to speak.
I am scheduled to speak sometime in May at 420 Sutter Street. I do not care if older institutions and people and groups do not want to hear me. They did not want to hear me before after my meeting so many great sages of Asia. Now the first great dream of my life has come true: a conference of all the religions groups of the whole world, actually, and with some amity and concordance. The hard and simple fact which my former acquaintances refuse to accept manifested—that I was able to communicate easily with the world leaders of every faith. This is something that our popular experts have never demonstrated. But now the young want actualities, not emotions, not pseudo-intellectual pablum and puff. And I believe they will get it.
Being with Jack is like being with myself. He has come out nobly from many trials and we have already planned both for my return here and his coming to the United State. After leaving Gandalf’s Garden, we went to the Ceylonese Vihara and then to the Zendo. Roshi Socho Suzuki is a real Bodhisattva. He carries a tremendous aura, one filled with peace, love, and compassion. He is the second real Bodhisattva we have encountered. The other being the representative of the Dalai Lama whom men met at Geneva. These are superior men, and you can see this also in their disciples. Any idiot can sit in silence. It requires much more to have the awakening.
Jack stated that he never heard the Roshi speak so much. It has been my strange experience and happened so many times that sages and masters have opened up in my presence, even those who were mostly silent before others. But the aftermath was even more pleasant: Socho is a disciple of Soyen Nakagawa. So I took up with Jack the matter of financial contribution after I return. One is in the strange position that one may have more funds then one has been used to and must use them even more wisely, cherishing every nickel, so to speak, even if one has a huge income—not too definite, of course, but that is the way it would seem.
Greetings from Jack and others to Neville Warwick and Joe Miller. They have good repute abroad which is not surprising.
We are going today, we hope, to see one Clive-Ross, who is editor of “Studies in Comparative Religion.” His Buddhist colleague is Marco Pallis. After we see him we hope to revisit the British Museum, and then if the weather clears make a final visit to Kew. Wednesday night we give dance instructions at Gandalf’s Garden. If Jack shows up, we shall have a farewell dinner afterwards.
Like one of the sages we have met, I feel both at home and homeless and must face this henceforth. There is no doubt I shall be given a grand reception. There was a sharp contrast between my return in 1962, met by a single person and my last departure.
Fortunately I have most dependable disciples, chief of whom in San Francisco is Melvin, Wali Ali Meyer, but I also have excellent lieutenants, men of wonderful caliber, totally trustworthy, and full of inner light and compassion. At times it almost impels me to weep, but that does not do much good either.
Please convey my respects to your family and, of course, to Joe and Neville as above.
I was known at Geneva as the person who wrote the longest letters and made the shortest speeches. I have some materials also we may show you on return.
Faithfully,
Sam
June 14, 1970
Dear Sam:
Thank you for your letter of the second. It seems you are running into the real experiences all the rest of the local people only hear about.
You are, of course, absolutely right in your comments that Zen is prajna and not dhyana, although we both know that our “self-less” Buddhist friends won’t understand that. Even so, one cannot argue with success. Is becomes is-not only after one experiences or become the “is.”
I am glad that you have found the Holy Rockies’ meditation area functioning. But welcome to the Heretic’s Club. How could the Divine Light come from anyplace but in the East! Hah! Just received a letter from Denver suggesting that the Pali practices of Mindfulness be instituted as a real practice, instead of an exercise in mental gymnastics. Somehow I feel I keep meeting myself coming down the road. But again, how could prajna possibly function in real life?!!
On July 11th I’m to tie the knot again for two of your kids, Jeremy Cave and Marion Doyle. On Mt. Tam. Hope you’ll be around to join in. It’s been a real joy to watch your kids grow and develop and realize.
Kennett Roshi is due back in SF on the 23rd. and is bringing an entourage of about a dozen new people with her. Then in about two more weeks they are expecting about an equal number more to arrive. Her disciples here have been hunting a place where they can all be together and they think they’ve found one. An 11 room place on east Lake Merritt. Went there yesterday and saw it. I think it will work fine for them, and it is in a nice area where the women folk won’t have to worry quite so much.
About the time you left they put in a help call to me. The disciple had permitted a 25 year old girl to come stay. She turned out to be suicidal and homicidal and had to be physically restrained. So daddy went over and helped get the girl committed to a hospital where she could receive some help. All they needed in the Roshi’s absence was a suicide or a murder.
Also Dr. Seo came through with his chief disciple, stayed one day, and took off for Virginia. I understand he now has 180 acres instead of the 90 he began with. I understand he is expected back in SF about the end of July or early August.
Our New Orleans trip fell through, so I think we’ll go down to Disneyland for a week on June 27th. The kids will like it and maybe I’ll have a chance to meet some of the Buddhists down in that area. I also want to take them to the San Diego zoo and also check out a couple of Zen Buddhists in that city.
Take good care, Sam. Give my best to everyone there and we’ll see you when you return.
Faithfully,
Gene
June 19, 1970
Rev. Eugene Wagner
135 9th Ave.
San Francisco 94118
My dear Bodhisattva:
I am very glad you have sent me so many details in your letter of June 14th. A circumstance came up shortly after this letter arrived and I feel like putting everything on paper.
You were present of course, at the Gest wedding, in Marin County; you saw the film; I believe you are in the film. This filming was done chiefly by Fred Cohn who is a disciple and I believe he has the best heart and intentions. But also there is another side and it has gotten out of hand, and I am putting on a Fudo front and I am going to stand by this Fudo front.
Sentiment, geniality, good-will, and social propriety are not necessarily wisdom. The prajna is often very clear, the logic often not so clear; and if one gives in to these lesser motifs, then tragedy may happen which is not necessary.
I have been very satisfied with the progress of the dances and with the filming. I saw some reviews and if in these reviews certain disciples are given equal or greater roles than Murshid, so be it. I also saw in the films the pictures from “The House of Love and Prayer” on Arguila Blvd. I also saw a number of pictures of “The Mountain Climbing Yoga group.” I felt the photography in the latter case was superb. There is nothing more that I would have liked earlier in life than to have been a mountain climbing yogi. So far not only so good, but excellent.
Then without consulting me, giving in to outside pressures and suggestions a number of Tassajara films were added. This has put me in a very awkward position for three entirely different sets of reasons: as you know Rev. Shinto Suzuki, now a Roshi in the Soto Zen School, availed himself of every sacrifice from this person (and presumably others) and then shut the door in my face. I was never permitted to tell of my long association with Zen, and even less, of my experience at Sojiji. As we have said the Sojiji visit was the rankest kind of heresy. Someday I may detail it to Philip Kapleau—I have my original notes and they are certainly going to Huston Smith and also to Lewis Langcaster in Berkeley.
The strange unwelcome Neville received at the Zendo shows the total discarding of Buddha Sakyamuni’s moral teachings by so many who take refuge under the title of Mahayanist, which means anything from Bodhisattva to sadist and scoundrel.
Then I have very complicated relations with both the Buddhist group in Washington and the Waverly Place people. At least there is some personal personality respect. But here are the pictures of Tassajara, added to the films which I have permitted and which the leading roles are performed by my disciple, my very good friends of different spiritual paths, and myself.
I have had long and useless tête-a-têtes on this subject. I simply do not want any association with Shinto Suzuki. His attitudes toward Neville, myself, and others; the wide demarcation between him and Master Seo; and the whole attitude of the Chinese community and the majority of the Japanese means that if his pictures are shown alongside I will gain 10 parts ill-will for every part good-will.
Then the question was raised about new age Zen. Exactly. Shinro Suzuki does not represent new age Zen. He represents power structure, socio-political Zen. It is remarkable that not one of these “Masters of the Far East” could predictor prevent the destruction of Japan, a destruction due to the karma of extreme anti-morality.
But Kennett Roshi does represent new age Zen (so do the Waverly Place people). The future generations will realize the Damon/Pitheus relations with Robert and, I am assuming, Kennett Roshi is a sort of heir to it. So if you’re going to have Buddhism, and if we are going to have Zen Buddhism instead of universal Buddhism, and if we, are going to have Soto, I am immediately going to start to plug for Kennett Roshi and a real new age Zen, dominated by new age people who can study and practice the Dharma without any over-lords.
I also feel it would be very proper to see that pictures are taken of Master Seo and his efforts, whether in California or Virginia. At this writing it would appear that Secretary Mansur and myself will have to go to Washington later in the year and we can take this matter up and will very soon—the filming of Master Seo—and what will come of it.
Holding to a universal outlook, I cannot afford to support sectarianism without a grand purpose or personal benefit. It is one thing to be unselfish; it is another thing to commit folly. I see only two purposes in life: the expansion of wisdom, and the dominance of earthly affairs. Sentiment does not fit in there or verbal goodness for the benefit of others at my own expense.
This whole thing may be ironed out next week when a few people may be coming here; some at the invitation of Lama, some at my invitation, and some at their own invitations But before they arrive there is going to be a grand undertaking here Saturday and Sunday; drama (a stock company), dancing and possible filming. This means that by the time those who have been doing the filming arrive, there will be a different outlook again; so I am putting this all on paper.
I feel both from your report and what is going on behind the scenes we are going to have a new schools synthetic psychometrics whereby we can deal with problems of irrationality. In this I have found prajna stands alone but it can be remarkably effective.
I think I have yakety-yaked enough and now wish to show carbon of this letter to some people here. Best to your family and please enjoy the Disneyland of the Disneyland and the Disneyland of the rest of the world (including the San Diego zoo).
Cordially,
Samuel L. Lewis
June 24, 1970
Bodhisattva:
Your newsy letter of the 19th arrived yesterday and I thank you for telling me of the film outcome. I’ve not yet seen the film but hope to ere too long.
I can appreciate your reluctance to be “filmed in” with Suzuki or to have other than the barest involvement with him. One has long since come to much the same conclusions and this person studiously avoids contact.
Sharpening the prajna faculties is an irrefutable “argument” to all the yapping of the anatta cultists who do, indeed, hide all sorts of incredible behavior behind the professed Mahayana Bodhisattva’s vows. Fortunately, the younger people are able to see through this rubbish in a hurry.
Kennett Roshi called me last night and wanted me to come to their official opening of their new headquarters in Oakland next Sunday. Unfortunately I’ll be 500 miles from here on Sunday.
To bring you up to date a little more before I take off for the hinterlands of Orange County, I received a letter yesterday from a man who accompanied Dr. Seo to Virginia. They now have 180 acres, a 5 room former farm house, and 3 to 8 people staying there farming and making the place functional. They are already using a practice, which by itself makes them heretics, doesn’t it.
Dr. Seo is scheduled to arrive in the Bay Area about the 10th of July. There is some agitation to have him, Kennett Roshi and some otter Zen groups join together in a three day Sesshin, time and place yet to be decided.
This person long since gave up the silliness of sectarian superiority as being an expensive luxury I can ill afford. Like yourself, one is convinced that the broadest outlook is hindered by arbitrary fences being erected, especially sectarian ones.
I am going to try to see several Buddhist in the LA area next week. Thought you would want to know the latest in happenings and anticipated occurrences before I take off for LA. See you when I get back.
Faithfully,
Gene
Vajra Bodhi Sea
Buddhist lecture hall
125 Waverly Place
San Francisco, CA 94108
July 25, 1970
Bodhisattva,
I have before me your June 1970 issue. A comment is not usually in order and much of your publication is so excellent, but the introductory note “The Entire World is Upset” makes me wonder what are you talking about. I am an old fossil. I began the study of the Dharma before most of the present day Buddhist devotees were even I the flesh, and I immediately ran into an obstacle, or committed a sin—I don’t know which—for which I have never been forgiven. That is to say, a very large number of so-called Buddhists will not forgive the fact that I began with the “low sutras,” and the other half will not forgive because I stubbornly stick to the spelling Dharma instead of Dhamma. It seems that one can commit all the vices of the cock, the snake, the pig, etc., and be forgiven, but for wrong spelling….
I have been innumerable times in my life at gatherings where there were many Buddhists (so-called) with other people, and also many Buddhists (so-called) alone. And two things are noticeable: a. They condemn each other’s spelling, b. They do not talk to each other at all. The late Dwight Goddard died of a broken heart, deserted by all sectarians who believed that one component of the Truth was that they dissociate with the other Buddhists.
Now I like the lecture remarks on page 28 from which I quote: “Commend and Praise Tathagatas,” “ Repent and Reform Karmic Obstacles,” “ Persevere in Accord With Living beings.” I haven’t the slightest idea as to what is meant here. Recently I have been incited to join the Buddhist Vihara in Washington. I told them I could not because I if did they would demand I dissociate with all so-called Buddhists who used the term Dharma instead of Dhamma. All the hullaballoo about love and compassion stops at this point.
On your last page you have a picture, “The Wheel of the Six Paths.” I cannot for the life of me understand why your compassion should extend to just one group (the animals) of these six. No wonder “The Entire World is Upset.”
When I began studying Buddhism years ago The Open Court Publishing Company used to sent out tracts that everything is mind made. This year I did something that no Buddhist has permitted since the ancient days of Taxila—introduced every form of mediation from the first Jhana to the highest Maha-Mudra. I presented all the techniques without commentary. I taught young Americans how to use them, and they did. The young Americans who are not Buddhist found no fault in any of them, but the young Americans and the old Americans and the old Asians, without even trying or investigating seemed to find fault in all the Upayas they have never even tried or practices. (this if they are Buddhists).
In the meanwhile I am not convinced one bit that Paul Carus was wrong in his efforts to teach that everything is mind made. For me it is not true “The Entire World is Upset.” To me what is upset is our emphasis on externalities, and the almost entire rejection by all schools of Buddhists concerning ego-personality, a term they verbalize one way and practice another way. And if you are going to verbalize a “truth” one way, and psychologize it another way, naturally you will be upset.
I do not know what you mean by proposing we follow the Buddhas. In his day, whenever there was a war or a threat of war, Buddha Sakyamuni took his followers to the battlefield and remained there. In our day, with its endless Southeast Asia conflict, good-Buddhists collect endless sums to build palaces where they cannot possibly receive any news of worldly disturbances. This is good-Buddhism. What it has to do with Sakyamuni I do not know and I am proud to be called an idiot in this respect.
But I do agree with Paul Carus, and I do agree with a lot of poets, that the suffering in Southeast Asia and the suffering in the Near East is my suffering, and if I cannot join these people in suffering, I cannot join them at all.
I am still stupid enough to think that Buddha Gautama Sakyamuni came to this world to help humanity, solve the problems of pain, suffering, disease, and death. I still believe his teachings and methods perfect. But I also entirely agree with you in your presentation concerning “The Wonderful Dharma Lotus Flower Sutra.” Although I do not think ego-personality is important, I am stuck in and with the Avatamsaka teachings and the meditation practices of many schools which exemplify these teachings. I must think you, however, for your grand overall picture, which is badly needed.
But I do not see demons in concepts. I see them in the objective world. Only I believe they can be overcome, never by hatred, never by division, never by dualism, but by the Upaya which can be put into practice. In the modern scientific world I believe those things which can be practiced and become so effective are of greatest value. If you persist in calmness you will never have to refer to “The Entire World is Upset.” (I refer you to some of the Zen tales of my now deceased friend of many years standing Nyogen Senzaki.)
With all good wishes, sincerely,
Samuel L. Lewis