DOCSLIB.ORG

50Th Timeline 3.Pages

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
50Th Timeline 3.Pages 2001 1996 Kanja Odland (Sweden) Mitra Bishop designated a authorized to teach by BK Dharma Heir by PK, and (Dharma Transmission in 2006). August 2002 assumes leadership of PK’s 90th birthday. Mountain Gate (NM) and Hidden Valley Zen Center (CA). April 2000 1993 Groundbreaking ceremony for Chapin Mill Retreat Center. BK, assisted by Sante Poromaa, attends a 9-day conference of Western Buddhist teachers, hosted by the Dalai Lama in Dharamsala, India. 1989 1991 1995 1996 PK diagnosed with Parkinson’s Disease. Danan Henry is authorized to 1992 Sunya Kjolhede Lawson Sachter designated a Dharma 2002 1998 2002 teach by PK, and the Denver Zen The Chicago Zen Center’s 20th anniversary, with all designated a Dharma Heir by PK, and with Sunya forms the Gerardo Gally (Mexico City) Formation of Cloud-Water Sangha, consisting of sister centers in Rochester, December 2001 Rochester chapter of BPF revived by ZC members in the lead-up to eyes on a zazen mat-and-cushion chocolate cake Heir by PK. Windhorse Zen Community, relocated 1997 authorized to teach by BK, and Casa Center becomes autonomous Sweden, Finland, Mexico, Germany, and New Zealand. First Coming of Age Program, formed to guide Sangha the Iraq invasion. A core group continues, to this day, to sit outside created by James (now Yusan) Graham, currently from Rochester to Asheville, NC, in 2003. Zen, established as an affiliate center under his leadership. 1991 Chicago Zen Center becomes autonomous teens with the transition into adulthood. the Federal Building every month throughout the year. in 1977, becomes autonomous under The Stockholm Zen Center purchases a large school the teacher there. under the leadership of Sevan Ross. his leadership. building on rural property two hours west of Stockholm to develop as a retreat center: Zengården. 1989 1990 1991 1992 1993 1994 1995 1996 1997 1998 1999 2000 2001 2002 August 1992 PK’s 80th birthday celebration at Chapin Mill. 1999 August 2000 2001 Berlin,Germany affiliate group formed. Lou (now Wayman) Kubicka, later joined by his 1989 wife Eryl, moves from Madison, WI, to Chapin Mill First Term Intensive, a popular bi-annual period of 3-5 weeks The Zen Center acquires a house for PK in Hollywood, FL, to oversee construction of the retreat center. in which participating members commit to increase their daily which is later sold in 1997 when he requires full-time care Together they oversee on-site training, caretaking, sitting and other aspects of practice. September 2002 and moves back to Rochester. and the rental program. First sesshin at Chapin Mill (in temporary zendo, lower level of Phase One). August 2001 First annual Ralph Chapin Memorial Work Retreat. 1998 1991 Sante Poromaa (Sweden) and Sevan Ross (Chicago) BK marries former ZC member authorized to teach by BK (Dharma Transmission for Angela Stewart. both in 2002). 1996 1999 Ralph Chapin signs over the title to Chapin Mill, his family’s Harriet Gratwick, founding member of the Zen Center, dies at 92. 135-acre property in Batavia, NY. Ralph Chapin (1915 - 2000) Founding life member of the Annual Sangha Entertainment 1996 1998 Center, dies at age 85. Night, a beloved tradition. 30th Anniversary symposium with RZC website created. Kenneth Kraft, Stephanie Kaza, BK, Helen Tworkov, and Stephen Batchelor. 2002 Completion of Phase One of Chapin Mill, including the south buildings..
Load more

Recommended publications
  • Jade Palaces and Vermillion Towers Can't
    mountains talking SUMMER 2016 Heart of Compassion Karin Ryuku Kempe Heart of Compassion In this issue... Karin Ryuku Kempe This morning I want to ent parts of an elephant. One way to see it is like light- Heart of Compassion Karin Ryuku Kempe 1 explore something that has ning striking a tree in the forest, an impersonal force of been percolating for me a nature, but it seems to be closer to the bone to say that A Grass Hut on Blue Mountain 2 while and came to the fore- really its like lightning reaching in to strike each of us front recently with the events simultaneously – that intimate. Leonard Cohen says: Ten Ways of Looking at the West Jacqueline St. Joan 4 in Orlando, Florida, where a hundred people either lost Ring the bells that still can ring Kinhin John Steele 5 their lives or were seriously Forget your perfect offering injured, and many others, There is a crack in everything Summer Zazenkai 6 family, friends, community, found their world changed That’s how the light gets in. forever. This event was followed by what has unfortu- Talking with you this morning, I know this offering Rohatsu Sesshin 2016 7 nately become the usual and customary public reaction is inadequate and incomplete … but as another Zen guy to a mass shooting on the part of our leaders – more once wrote, “You have to say something.” So I am not Jukai 8 talk, words of grief and handwringing, but great difficul- speaking in any capacity of authority today; my hope ty in moving towards any meaningful formal action and is that you will let the crack stay open, that you will let Ascending the Mountain: Rafe Martin 8 a wide difference between our two political parties in be- yourself be disturbed, uncomfortable and challenged, liefs about the underlying causes, and therefore what to that we may start to build a less arrogant and more re- Rochester Zen Center 50th Reunion 9 do.
    [Show full text]
  • Mountains Talking Summer 2020 in This Issue
    mountains talking Summer 2020 In this issue... When Cold and Heat Visit When Cold and Heat Visit Karin Ryuku Kempe 3 Karin Ryuku Kempe Temple Practice & Covid-19 Guidelines 4 Today is temperate that too is our human condition. And yet, we can’t get weather, but in past weeks we away from dukkha, can’t avoid it. Daily Vigil Practice 4 have been visited by cold and heat, the Colorado spring. And The first step is to just to see that we cannot. Tung- Garden Zazen 5 some of us may have had chills shan challenges us: “Why not go where there is neither or maybe fever. As a com- cold not heat?” To move away, isn’t it our first instinct? Summer Blooms 6 munity, we are visited by an We squirm in the face of discomfort. But is there any- invisible but powerful disease where without cold or heat? No…no. Of course, Tung- To Practice All Good Joel Tagert 8 process, one to which we are shan knows this, knows it in his bones. He is not playing all vulnerable, no one of us ex- with words and he is not misleading us. He is pushing the Water Peggy Metta Sheehan 9 cepted. Staying close to home, question deeper, closer. Where is that place of no cold no we may be visited by the fear of not having enough sup- heat? Can it be anywhere but right here? Untitled Poem Fred Becker 10 plies, perhaps the loss of our work or financial security, or “When it is cold, let the cold kill you.
    [Show full text]
  • Mountains Talking Fall 2019 in This Issue
    mountains talking Fall 2019 In this issue... Realizing Life and Death Realizing Life and Death Ken Tetsuzan Morgareidge 3 Ken Tetsuzan Morgareidge Why Zazen? George Mathews 4 Dogen’s fundamental “Realize” is an interesting word. It can mean several teaching is just this: Drop- things. Realization is full awareness or understanding. Waterfall John Steele 7 ping away of body and mind, How many times is a student asked in dokusan, what did and then dropping away of the monk realize? It can mean the fulfillment of some- Nearing the Finish 8 dropping away. All else is thing anticipated; our fondest dreams or worst fears are commentary. This is not to say realized. It can mean giving something a concrete, palpa- A Letter to My Brother Joel Tagert 10 that commentary isn’t useful or ble form. Our new temple beautifully realizes our aspi- important; the commentaries rations as a sangha. Concrete and palpable form: Hmm, Zen Center Notes 15 and techniques can be tremen- maybe we’re getting somewhere. dously helpful in our practice. What is the point of practice if it is not enlighten- Dropping away of body and mind: the deep samadhi ment? It is not escape or transcendence. It is realization. Front Cover: Geoff Keeton where nothing stirs, not even the awareness that nothing What is it to realize the great truth of things? To realize, stirs. But if that is the case, then how was Dogen able to real-ize, is to make real, to make all things concrete and Back Cover: Stacy McConlogue walk into his teacher Rujing’s room, offer incense and say, real in the most profound way.
    [Show full text]
  • Mountains Talking Lotus in the Flame Temple, Zen Center of Denver Spring 2002
    Mountains Talking Lotus in the Flame Temple, Zen Center of Denver Spring 2002 Engaged Buddhism Engaged Buddhism is simply an extension of Buddhist practice If you find yourself at odds with the politics of awakening, and insight into the larger world outside the temple or don’t worry about it. Just practice! You might find that you monastery. It is easy to accept this definition as concerns right become more selfless, less violent, more kind, less indifferent livelihood and helping the poor and disadvantaged. But it also to the plight of others and the beautiful green earth. Nothing includes bringing a spiritual and moral perspective to the very wrong with that! center of economic, political, social, and ecological debate. Danan Henry Regardless of our education, conditioning, and world views that we initially bring with us into the zendo, it is a fact that with genuine realization of the Dharmakaya1, the Sambhogakaya2, and the Nirmanakaya3, there emerges and We Buddhists must find the courage to leave our temples and grows in us a commitment to non-harming (which includes a enter the temples of human experience, temples that are filled non-violent response to conflict), to justice, to sharing and with suffering. If we listen to the Buddha, Christ, or Gandhi, helping, and to the protection of the environment.These ways we can do nothing else. The refugee camps, the ghettos, the of looking at the world are sometimes called universal love, battlefields will then become our temples. We have so much pacifism, socialism, and environmentalism. work to do. Although people of all persuasions are welcome to come Samdech Preah Maha Ghosananda and practice with us, it is simply a fact that whether one uses existing labels or not, this practice naturally unfolds in a particular direction.
    [Show full text]
  • MMC Summer06.32Pp
    SUMMER 2006 l983 Mind Moon Circle Enso,Charles Saxton This issue explores the dialogue between Indigenous sacred law and the Dharma. Next issue: Editors Kim McShane, Sue Bidwell and Yvonne Hales welcome contributions on the rituals of Zen: the bells, clappers and incense... bowing, walking, meal sutras and chanting, sitting on a zafu facing a blank wall... How do the objects and rituals of our practice "encourage the experience of falling away" as Robert Aitken Roshi puts it? What do the artefacts and acts of our practice mean to you? Deadline: February 23, 2007 Email: [email protected] Contents Robert Aitken Blue Cliff Record, Case 27 3 Allan Marett The Ancient Ground of Aboriginality and Buddhism 7 Janet Selby What ‘Ancient Ground’ Means to Me 12 Nelson Foster Is Engaged Buddhism a Tautology? 13 Danan Henry Reflections from the forum held during the Diamond Sangha Mari Rhydwen Teachers’ Circle, Sydney Doug Mason Kodoji Moments 18 Janet Selby Drawing Lesson 19 Larry Agriesti Location of Light 21 Sally Hopkins Waratah Sesshin 22 Caroline Josephs Wild Honey among the Stringybarks: Silence and Knowing -- in Yolngu Australian Aboriginal culture, and Zen Dharma 24 Cover Glenys Jackson Editor Gillian Coote ______________________________________________________________________ Mind Moon Circle is published quarterly by the Sydney Zen Centre, 251 Young Street Annandale, NSW, 2038, Australia. www.szc.org.au Annual subscription A$28. Printed on recycled paper. 2 BLUE CLIFF RECORD: CASE 27 Yun-men’s Golden Wind Robert Aitken Roshi The Story A monk said to Yun-men, ‘When the tree withers and the leaves fall,what is that?’ Yun-men said, ‘Body exposed in the golden wind.’ Persona Yun-men Wen-yen (Unmon Bunen, 8640949) was a Dharma heir of Hsueh-feng I-ts’un in the Ch’ing-yuan line, and is venerated as he founder of the Yun-men school, one of the five main streams of T’ang period Ch’an.
    [Show full text]
  • Participant List
    Participant List 10/20/2019 8:45:44 AM Category First Name Last Name Position Organization Nationality CSO Jillian Abballe UN Advocacy Officer and Anglican Communion United States Head of Office Ramil Abbasov Chariman of the Managing Spektr Socio-Economic Azerbaijan Board Researches and Development Public Union Babak Abbaszadeh President and Chief Toronto Centre for Global Canada Executive Officer Leadership in Financial Supervision Amr Abdallah Director, Gulf Programs Educaiton for Employment - United States EFE HAGAR ABDELRAHM African affairs & SDGs Unit Maat for Peace, Development Egypt AN Manager and Human Rights Abukar Abdi CEO Juba Foundation Kenya Nabil Abdo MENA Senior Policy Oxfam International Lebanon Advisor Mala Abdulaziz Executive director Swift Relief Foundation Nigeria Maryati Abdullah Director/National Publish What You Pay Indonesia Coordinator Indonesia Yussuf Abdullahi Regional Team Lead Pact Kenya Abdulahi Abdulraheem Executive Director Initiative for Sound Education Nigeria Relationship & Health Muttaqa Abdulra'uf Research Fellow International Trade Union Nigeria Confederation (ITUC) Kehinde Abdulsalam Interfaith Minister Strength in Diversity Nigeria Development Centre, Nigeria Kassim Abdulsalam Zonal Coordinator/Field Strength in Diversity Nigeria Executive Development Centre, Nigeria and Farmers Advocacy and Support Initiative in Nig Shahlo Abdunabizoda Director Jahon Tajikistan Shontaye Abegaz Executive Director International Insitute for Human United States Security Subhashini Abeysinghe Research Director Verite
    [Show full text]
  • MT 2002 Winter
    Mountains Talking Lotus in the Flame Temple, Zen Center of Denver Winter 2002 Trust in Allah but Tie Your Donkey A morning talk given by Sensei during the April 1999 7-day sesshin There is a Sufi aphorism that goes, “Trust in Allah but tie your donkey”. I think that in sesshin we are pretty good in tying our donkey, that is, making effort and doing the hard work that needs to be done. I am always moved by how hard people work in sesshin to settle the mind against seemingly impossible odds. People are so often very courageous and energetic in their sesshin practice. But trusting ourselves seems to be much harder for many of us. I have struggled with self-doubt for my entire spiritual journey and am only now, as I approach sixty, beginning to trust myself. It occurred to me while reflecting on this that perhaps the reason that so many people - more than seventy percent - believe in a personal God conceived of as a very large man with a white beard who lives somewhere up in the sky and runs everything, is because it is too hard to trust one’s self, to trust in one’s own nature. It is easier to trust and rely on someone else whom I take to be smarter and more spiritual than myself. But the fact is that the truth is within us. Each of us is endowed with wisdom and compassion. We already have everything we need to be happy and live well. But it is so hard for so many of us to have faith and to trust ourselves.
    [Show full text]
  • MT 2005 Spring
    Mountains Talking Lotus in the Flame Temple, Zen Center of Denver Spring 2005 Open Heart, Open Mind, Open House by Danan Henry Roshi The Blue Cliff Record, Case 9: Joshu’s Four Gates A monk asked Joshu, “What is Joshu?” Joshu said, “East Gate, West Gate, North Gate, South Gate.” Where do you see Joshu here? What are you like? What is our temple like? Many of the Tang masters’ names were derived from the mountain they lived on. Joshu’s name was taken from the place where he was living, the town of Joshu. Like most ancient Chinese towns, the town of Joshu was enclosed within four walls, each with a gate. These gates were open to anyone who wanted to go in or out of the town. Men and women, young and old, those of high birth and low birth, officials and criminals, rich and poor, monks and nuns, strong and weak, smart and dull, dogs and cattle, fancy coaches and broken down wagons – all could pass through the gates. A monk asked Joshu, “What is Joshu?” This question has a bite to it. Engo, one of the compilers of the Blue Cliff Record, comments here, “Thorns in the mud.” Yes, watch out, danger beneath the surface. At nearly every shosan (Dharma exchange) I try to devise a trap like this. If Joshu had answered referring to himself, the monk could say, “I did not ask about you but about the town.” If Joshu’s answer referred to the town, the monk could say, “I was asking about you.” If we fall into the slightest distinction, we miss the essence, the ground, the wide, unfathomable mystery and loose our inherent vastness and freedom.
    [Show full text]
  • Buddhism in Australia Book
    Introduction Saturday, 7 June 1997. Gorrick’s Run, near Wiseman’s Ferry, New South Wales, Australia. B-o-n-g, b-o-n-g. The gong’s deep sound reverberates around the small meditation hall. The timekeeper quietly announces, 'Myth'. The twenty-two women seated around the room do not move. One of the group leaders begins to speak into the silence, explaining that for the next two hours the women are going to enact a section from the Greek myth of Demeter and Persephone. The group leader reads aloud the relevant section of the myth: the scene in which Persephone leaves her mother, Demeter, and ventures down into the underworld. When the leader concludes, the timekeeper claps a pair of wooden sticks together, the signal for the women to stand and leave the room. The women place their hands in prayer position and perform a small bow. Then they slowly unfold their legs from various meditation postures, stretch their tired muscles, shrug off blankets, neatly pile their black cushions on their black mats, and stand. The timekeeper claps once more, the women again place their hands together and bow in unison. One by one they leave the room, stopping as they go out through the doorway to bow towards the altar at the front of the room. Outside, they put on their shoes and disperse as instructed. The re-enactment takes place down near the creek, where it is dark and cool. The women move slowly and quietly. They have been directed to meditate on the myth and consider its relevance to their lives; to find themselves in the myth.
    [Show full text]
  • Touching the Earth, Seeing the Morning Star” December 8, 2012
    “Touching the Earth, Seeing the Morning Star” December 8, 2012 Teisho © Rafe Martin 2012 Enlightenment is the core of Zen. Gaining some calm and experiencing peaceful sitting is certainly also very good. No doubt about it. Just look at the madness of our world. People act as if crazed. And they are. Their minds are without peace. But if peace were all that Siddhartha was looking for, he would never have needed to leave home. Or he could have stopped off at any local forest retreat and settled there. But those choices didn’t work for him. They weren’t enough. Having truly realized impermanence, the insubstantiality of every person and every thing, a fire was lit in his mind. He had to keep going until he could touch real ground, that is, realize, awaken to, his own nature, “eternal, joyous, selfless, pure” as “the Kan- zeon” says. To do that, we have to keep go- ing. Or to quote one of my favorite books of old tales, Irish Fairy Tales by James Stephens, who wrote at the time of Yeats and Joyce, “Still, if you keep on driving a pig or a story they will get at last to where you wish them to go, and the man who keeps putting one foot in front of the other will leave his home behind, and will come at last to the sea and the end of the world.” So the Buddha not just in that last life, but through countless previous ones, kept going – as the jataka tales reveal. Actually in the jatakas the Buddha is shown as having had some realization of essen- tial nature, or own nature or, kensho as it is called in Zen, many times.
    [Show full text]
  • MT 2004 Summer
    Mountains Talking Lotus in the Flame Temple, Zen Center of Denver Summer 2004 Philip Kapleau Roshi August 20, 1912 - May 6, 2004 By Danan Henry Sensei Philip Kapleau Roshi, my first teacher, died peacefully at the Zen Center in Rochester, New York on Thursday, May 6th at 3:30 pm. Rafe Martin, a close friend from Rochester, sent me the following description of Roshi’s passing: Continued inside... Philip Kapleau Roshi, Continued... “He was seated in his wheelchair in the afternoon sun beneath the tree in the backyard, surrounded by a small circle of friends. How very Roshi. Like the Buddha beneath the twin Sala trees. Birds sang, the breezes blew... We sat quietly and chanted. We whispered farewells in his ear. His passing was the most peaceful thing, the transition between life and death almost imperceptible. "Rose (Martin), Sunyana (Graef Sensei), and Jean, his caretaker, washed the body and put him in his robes. On the evening of May 6th we held the first service in the zendo. He lay in his open coffin. When the ceremony began thunder boomed outside and a gentle rain fell. The zendo was open all night and remained so through Saturday.” Arriving in Rochester on Saturday morning, I went Nirmanakaya*). She is disciplined, settled, steady, bright, directly from the airport to the zendo, stood by the open coffin energetic, kind, supportive, and inspiring. She understands and gazed at my teacher for some time. I spoke my farewell what it means to be alive and lives out of that understanding softly to him and sat in zazen next to my teacher, dead in his creatively and joyfully.
    [Show full text]
  • Participant List
    Participant List 10/20/2020 12:59:08 PM Category First Name Last Name Position Organization Nationality CSO Jamal Aazizi Chargé de la logistique Association Tazghart Morocco Luz Abayan Program Officer Child Rights Coalition Asia Philippines Babak Abbaszadeh President And Chief Toronto Centre For Global Canada Executive Officer Leadership In Financial Supervision Amr Abdallah Director, Gulf Programs Education for Employment - United States EFE Ziad Abdel Samad Executive Director Arab NGO Network for Lebanon Development TAZI Abdelilah Président Associaion Talassemtane pour Morocco l'environnement et le développement ATED Abla Abdellatif Executive Director and The Egyptian Center for Egypt Director of Research Economic Studies Nabil Abdo MENA Senior Policy Oxfam International Lebanon Advisor Baako Abdul-Fatawu Executive Director Centre for Capacity Ghana Improvement for the Wellbeing of the Vulnerable (CIWED) Maryati Abdullah Director/National Publish What You Pay Indonesia Coordinator Indonesia Dr. Abel Executive Director Reach The Youth Uganda Switzerland Mwebembezi (RTY) Suchith Abeyewickre Ethics Education Arigatou International Sri Lanka me Programme Coordinator Diam Abou Diab Fellow Arab NGO Network for Lebanon Development Hayk Abrahamyan Community Organizer for International Accountability Armenia South Caucasus and Project Central Asia Aliyu Abubakar Secretary General Kano State Peace and Conflict Nigeria Resolution Association Sunil Acharya Regional Advisor, Climate Practical Action Nepal and Resilience Salim Adam Public Health
    [Show full text]