Buddhist Fellowship Correspondence

Iru Price

Vice President U.B.F.

May 30, 1963

To the President and Board of Directors of the Universal Buddhist Fellowship

Greetings:

As I discussed with Rev. Frazier on the telephone, our company has changed its vacation policy so that I cannot now take less than a week vacation. Hence, on the basis of taking days off without pay to attend the meeting of the Board, it would have cost me (including the loss of pay) considerably more than $100 to have attended the meeting. Neither Rev. Frazier nor I felt that this was warranted and he suggested that I give you a written report instead. I hope that you will accept this and the accompanying recommendation just the same as though I were present in person.

Report of Activities for the Year.

This year has been very fruitful as far as Universal Buddhist Fellowship activities in the Bay Area are concerned. The following are the principal things to report:

1. As most of you knew, last fall I made a combined lecture and vacation tour. Lectures were given to good audiences at Salt Lake City, Denver and Hemet. Discussions were held regarding the organizing of branches of The Universal Buddhist Fellowship.

2. We have combined activities with the Neo-Dhamma group in the Bay Area and have been giving 2 or more lectures with associated meetings each month. The attendance and interest in these meetings have been good.

3. I have given several lectures in nearby towns on Buddhism including the activities of the Universal Buddhist Fellowship.

4. Our Wesak Service was the largest event of the year. It was held at the Unitarian Church with an attendance of between 400 and 500 people. We had other Buddhist priests from as far away as Stockton assisting with the service, as you will see on the program enclosure. It was truly an outstanding event. I am enclosing copies of our program.

5. We have been building up a good solid nucleus for activities here. We now have 4 (including myself) Buddhist Priests with full Asian ordinations. Three of the formal membership applications are to be presented at this meeting.

6. We have been continuing work on the union of the Universal Buddhist Fellowship and the Neo Dhamma group. This is the next item.

Combination of Universal Buddhist Fellowship and Neo Dhamma.

Our President, Rev. Frazier, was in San Francisco recently and met jointly with Dr. Douglas Burns, President of the Neo Dhamma, and myself. We agreed on tentative plans which include the following:

1. Revising the By-Laws so that they would be acceptable to the Neo Dhamma group and suitable for a national organization. As they stand at present, they do not offer a fair representation for the membership of any group that might wish to unite with us. We have gone ahead with this revision and are now submitting the proposed By-Laws for your approval. The major changes are:

a. The establishing of a General Assembly with representatives from the membership of each branch. This would give all a fair voice in the organization. A democratic method of operation is essential if we expect the organization to grow and be healthy.

b. Establishing classes of membership. This allows people to be members and participate in our activities before they are willing to actually call themselves Buddhists and sign the regular membership application. The Voting Membership limits the control of the organization to the members who are actually Buddhists. The Advanced membership gives a higher class of membership to those who have earned it by their study and pledges rather than a method of showing favoritism as the present Inner Order.

c. Establishing a means of doing business by mail between the annual meetings. This is essential for a growing national organization where people are too far separated to be able to meet together practically such as is my case in the present meeting.

d. Stiffening the ordination requirements and regulation of the Priesthood. There has been much recent criticism in Buddhist magazines of Americans acting as priests without authentic ordinations. This proposed method follows the standard Asian practice and should keep our Fellowship free from this type of criticism.

2. Moving the headquarters of the Fellowship to San Francisco. Rev. Frazier said that he did not wish re-election as President and suggested that Dr. Burns and I operate the Fellowship under a co-chairmanship. Both of us however, feel that it would be preferable to have a more definite organization and recommend that I be elected to the Presidency and that Dr. Burns be elected as Executive Vice President, or at the very least, as Vice President in Charge of Development and Studies.

3. Agreeing on a name for the combined organization. I did not personally feel that we should change the name of The Universal Buddhist Fellowship. It is well established and is internationally known as well as being incorporated under that name. Dr. Burns was willing to accept the present name.

If these conditions are met, as we have agreed, Dr. Burns has agreed to recommend to the Neo Dhamma members that they come into the Universal Buddhist Fellowship. This would approximately double our present membership. Since the Neo Dhamma is a democratic organization, it would have to accept the proposition by a vote of its members. But it has already been discussed with many of them. I think there is no doubt of their accepting Dr. Burns’ recommendation.

This recommendation is also on the basis that:

1. There will be a San Francisco Area Center (possibly also an Oakland Area Center very soon) and a Portland Area Center.

2. That the present members of the Neo Dhamma will immediately be considered Voting Members in good standing of the Universal Buddhist Fellowship upon their individually signing the application form stating that they accept the Buddhist teachings, 8-fold path, etc., as specified in the By-Laws.

3. That their office holders be considered as Charter Advance Members upon their taking Pansil as outlined in the By-Laws but without examination, similar to the plan provided in the By-Laws for the members of the present Inner Order.

Regarding the Presidency.

In suggesting myself as candidate for the presidency, I feel that this would be the best for the Fellowship for the following reasons:

1. To the best of my knowledge, I have had more Buddhist training and experience than anyone else in the organization at present. This includes study in Asian Monasteries, full Soto Zen ordination by the Chief Abbot of the Eiheiji Monastery (head monastery of Soto Zen,) Bodhisattva Ordination by the Ven. Pai Sheng, President of the Buddhist Association of the Republic of China, and long practical experience.

2. I have many international acquaintances and connections in the Buddhist world which would be very beneficial to the continued expansion and recognition of the Fellowship.

3. My wife and I have just purchased a large home (10 rooms) chiefly for having a good headquarters for Buddhist work. We expect to move to the new quarters within a month. We can then easily handle group meetings of 50 to 100 people and up to 150 or more if necessary. There is ample office space (and I already have the duplicating and addressing equipment) for handling business, bulletins, etc. It would serve very well as the National Headquarters for U. B. F.

4. I am planning to retire from the Telephone Company in the near future and at that time would be able to spend practically full time on Buddhist work.

5. I feel confident that this is in accordance with Rev. Lowe’s wishes. When, he was here shortly before his death he expressed the hope that I would carry on the work for him as he did not know of anyone else in the organization that he felt he could depend on to do it. At that time he gave me his most highly valued carved ivory rosary which had been given to him in Japan at the time of his ordination. As you no doubt realize, according to old Buddhist traditions, a gift such as this passes on not only the gift itself but also the responsibilities of the donor.

6. It is also in accordance with the proposal made to Dr. Burns and I by our present President, Rev. Frazier, when he was here.

Regarding the Vice-Presidency

In recommending Dr. Burns as Executive Vice President, I feel that he is best qualified for the following reasons:

1. He has organized Neo Dhamma and built it up to its present strength. This in itself indicates his ability and perseverance.

2. In combining with the Neo Dhamma group, his present familiarity with them will immensely help our internal relations and help keep the organization working smoothly.

3. In combining with the Neo Dhamma group which will practically double our membership, it is no more than right that we give their President a high office in our own organization.

4. His experience will be of great help in organizing other Area Centers.

5. This is also in accordance with the proposal made to Dr. Burns and I by our present President, Rev. Frazier, when he was here.

I am enclosing Dr. Burns’, membership application, which is subject to the acceptance of this plan of consolidation of the two organizations. This will clear the way to immediately giving him the position of Executive Vice President so that he can go ahead and make the consolidation smoothly.

Future Plans.

We expect to exert much effort in the building up and expanding of the Fellowship. We plan to publish a regular monthly bulletin, give lecture series, visit Area Centers and prospective Area Centers and help them with building up their own groups.

Both of us firmly believe that we can build The Universal Buddhist Fellowship up to a real live and worthwhile organization that will be a real help to the spreading of the Dharma in America. We trust that you will accept our recommendations and allow us to proceed with this work.

Very beat personal wishes to each of you. May you be well and happy and may The Universal Buddhist Fellowship grow and accomplish much good.

Iru Price

Vice President, U. B. F.

June 15, 1963

Rev. H.H. Priebe, President

Dear Rev. Lewis:

Thank you for your membership application sent in by Rev. Iru Price and for your contribution to the work of the fellowship. We are glad to have you with us. I enclose our receipt. It is deductible from your income tax.

We are placing your name on our mailing list and will send you our quarterly newsletter. Our summer issue will be out soon, we hope.

It was nice that you were able to attend our meeting and give us the benefit of your counsel and support. Please let us know when you come to Los Angeles again.

Sincerely in the Dhamma,

Roberta Reid

Secretary and Treasurer

August 14, 1963

My dear Iru:

It is with no joy that I am writing this morning. To go to a meeting and have something called “Buddhism” which might mean anything at all, and yet is used as an argument, to prove, incidentally anything or nothing, is not a pleasant affair. And if it were not for my special Fudo training it might be a feeling of disgust.

I have no time to waste on any transferred pseudo-evidence that a couple of so-called psychic researchers, finding certain people at certain levels having or not having extra-sensory perception and being able or incapable of communicating with the dead meaning less than nothing to me.

The Buddha with the seven-story Pagoda has been a subject of some meditation on my part, and maybe more than meditation. This universe has been symbolized as a Seven-Story Mountain, or a Ziggurat or a Stupa with seven levels. Now we go and apply that putrid Aristotelian logic to it, a logic based on thingness, and in the same argument a person gets up and says there are no permanent things and no souls and then argues as if there were permanencies and “eternal truths” and what not, based not on his experience but on his ego, or common acceptance of contemporary conventions as truths.

Before I gave a single lecture on Buddhism I studied the whole Pali canon. Today even among those who do not accept Mahayana, there is hardly one who has done that. They argue against Mahayana because they have not found certain teachings in the English translations from the Pali. Even Mrs. Rhys­ Davids, who in my days of study—and I mean real study—later changed her interpretation of Pali and said with sorrow that she was too old to re­translate the whole canon and revise her earliest writings. So the world goes on accepting those writings and uses them, not so much as a basis for human enlightenment but as negative dialectic.

Gautama-ism is not Buddhism. Buddhism supposes enlightenment, that’s what the word means. Therefore any discussion, any presentation of anything called “Buddhism” can only be translated into English as “Lightism” or “Enlightenmentism.” Indeed during the evening I had to hurl a thunderbolt at a man when I said Zen had a purpose. He said if it were Zen it had no purpose. I told him point blank I was tired of hearing stupid nonsense from ex-patriotic Englishmen and Germans who never sat down to meditation and that I myself was an accredited Zen representative and that the purpose of Zen was Prajna and I did not care if the whole stupid world wished to think or say something else. I was very forthright but of my Fudo training, but I am equally sure I shall not go around and argue anything.

Whatever else is taught under the name of “Buddhism” it should be based; (a) The life of Gautama Buddha (b) His historical teachings; (c) The scriptures that have resulted from the enlightenment of those who followed him. It does not matter whether those Scriptures were originally Pali, Sanskrit or Chinese—the language does not matter anymore than that of case-histories in the sciences. If the author had the enlightenment, that is enough.

I have had direct contact with the teachers of Buddhism of Japan, China (any interpretation), Burma, Ceylon, Thailand, Vietnam and India as well as Europe. I know from social and intellectual contact that they have views very different from those of most of our intellectuals, in regard to the materialistic point of view. I know that all of them accept in some sense either or both the Pagoda symbol and the Wheel-of-the-Law and Wheel-of-Life. I have found no European or American who has not had rigid training that knows these things at all, even in a vague sense.

I am kept from reporting my own experiences by a lot of self-centered dialecticians who are filled with tyrannies of words, ego-thoughts and egocentricities. It is no more impossible to put the Zen experience into Common language than it is to put Einstein into arithmetic. The latter is communicable but not in the ordinary language and the former is also communicable but not in the ordinary language. And when we put any form of Buddha-ism into the ordinary language we are in difficulties.

The lectures of Paul Fung are filled with folk-lore, fable, legends, and possible psychic experiences. In other words he is using a Pagoda language. He is not restraining what he says to the common tongue of the ordinary people who are limited to materialistic and egocentric experience. He may not be presenting the whole Pagoda, but be has not come yet to the enlightenment experience.

The Diamond-Sutra is an example of a Sutra not from Pail, but of a person who had the enlightenment experience and the Saddharma Pandarika of another form. In the Saddharma-Pandarika you get five stories out of the Pagoda, but for the most part the two highest are omitted. In the Diamond Sutra you go to the upper levels, the same with Prajna Paramita Hridaya, which only the top story, and Lankavatara which is largely the upper levels. But Buddhism at any and all the stories of the Pagoda, or realms of consciousness—cosmic, human or otherwise should be connected with some form of enlightenment—even if considering only the tropism of the plant or the phenomena of the Diamond.

There are many schools of Buddhism and all of them have disciplines. Now Americans who have had no disciplines, or worse, Europeans whose lives are often directly in contraverse to the disciplines laid down by Lord Buddha, became the source of stuff passing as “Buddhism” and “Zen.” Fortunately none of them has touched the word “Dharma.” When Paul Fung uses the term “Pristine Dharma” he is using the right words whether what he is giving is the pristine-Dharma or Saddharma or Santana-Dharma or something else.

I received the Dharma first from Sokei-an Sasaki; then from Sogen Asahina in Japan; then after Senzaki’s death I found also from him. The last case was miraculous in that there was no miracle or experience; I just found one day I had it and could not explain. Watts was right in saying it was something like osmosis but wrong in speaking without having had any such experience and further wrong in shutting the doors against those who had it.

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August 15, 1963

Bodhisattva Sam,

Thanks much for newsy notes under date of 8-27-63.

What in hell is going on in S.F.? Long before my Karma insisted I fill the UBF presidency, I’ve been getting psychic flashes of the situation. Now I’m getting concrete evidence.

You are and will be my only personal contact in the area. Any information on one J. Eugene Wagner will be held in strictest confidence.

Hal

August 28, 1963

P.O. Box 1079

Ojai, Calif.

Bodhisattva Sam,

Knowing your concern about the whereabouts of a certain robe, I believe the trail leads to Lowe’s son Charles who lives in Oakland. Address unknown to me. Probably has a telephone.

Appreciate the time and effort you spent on last letter to me. The subject matter covered is of much value to me.

Sincerely hope your Bodhisattva trials and tribulations are being taken in your usual stride.

Bosatsu or not, having this Presciently shoved at me hasn’t lessened my load— coping with the selfish underhanded childish maneuverings of a would be legal mind is rather time consuming.

Hal

September 15, 1963

Rev. H. H. Priebe

P. O. Box 1079,

Ojai, Calif.

My Dear Harold:

I enclose herewith the vote which you requested but must explain reasons for delay. In the first place, if you have not been notified, I am now at 58 Harriet St., San Francisco 3. This is South of Market St. where I used to live when I was still working. I have three rooms (extra bed) where I can devote myself to writing and research, both of which have piled over my capacity. But the problems are quantitative not qualitative.

Today I heard Rev. Paul Fung whom I prefer to consider as the Vice-President of the Buddhist World Federation, although no doubt slowly people will recognize this. The talk he gave today was worthy of a Vice-President of a World Buddhist Federation. It was on “giving” and combined the teachings found in the Diamond Sutra and what he calls “Pristine Orthodox Dharma.”

Outwardly I am rather impatient today because there are so many “Buddhist” movements and so little Dharma. I was initiated into esoteric Buddhism in Japan with the role of “Fudo” which is the love of positive wise counsel, whereas the negative sympathetic love is found in Kwan Yin (Kwannon,) Because of this instruction there is a certain duty to try to correct those who go around “teaching” what they call Buddhism or Dharma, drawing upon their feeble intellects.

There is one lady here whom I have known for years and she was taken to task by Rev. Suzuki, the Zen Master. I said: “You have studied what you call ‘Buddhism’ and ‘Oriental Philosophy’ for years, your house is full of books written by sundry Englishmen and Germans and a few Americans. I bet you have read every one of them. And I can see on the wall opposite the sacred books of the Orient. I bet you have not read them. You have a Master’s degree in those subjects and all the colleges recognize you and them. But you do not know anything of the Oriental wisdom which you will find if you ever opened one of those scriptures. Now you have been scolded. That will be the beginning of wisdom. You are now an adept in meditation, but when it comes to study I advise you to stop reading all those books of Englishmen and Germans and Americans and read the wisdom of Asia.”

Years ago when Rev. Nyogen Senzaki left San Francisco his library was seized on account of rent. I could not understand and when I investigated was offered a large bribe. This made me curious. I borrowed a couple of books and was told that one set was worth $10,000—ten thousand dollars, no less. This contained the Original Teachings of Lord Buddha which he gave out after the enlightenment. I was explained the whole drama of Buddhist literature. And while this is something which is taken for granted in Japan, it is not known here at all. Besides though taken for granted in Japan it is not generally taught there and never here by the Japanese. The only American who knows this is Dr. Karl Phillip Eidmann whom I hope you can meet some time; he lives at Mountain View.

But Dr. Paul Fung seems to be the only one who refers to and uses—as he used today—the original Dharma.

I met one Mrs. Lottie Fernandez after the lecture. She has been an upasaka for thirty-five years and she also said that the lecture was one of the best in her entire life.

While I was leaving the Buddha Church I met a lady who studies Hinduism and concerning Mme. Nhu, she said, “you must love her.” Now I learned more Dharma from the late Sokei-an Sasaki of New York than anybody. By his assistance I learned all the Indian Psychology and Metaphysics—not through the intellect but by Upaya and Prajna and Vijnana. (I won’t explain these terms.) He also enabled me to see into the future. There is no surer way than seeing into the future to get seen—enemies. It does not matter whether one uses material or occult means, you will get enemies.

So I saw the rise and fall of Hitler and the destruction of Japan and the dismemberment of the British Empire in 1932—I wrote more around 1940. And seeing all this destruction there was no room for hatred. One knew that the terrible karma would destroy these people and one had to use patience. Still as Hitler was of a low grade of cosmic evolution you cannot use the Kwan Yin love, you can use the Fudo love. But you must not hate. Madam Nhu, being an Asura in the human form, does not comprehend the human, much less the higher forms of love. So if we “love” that kind of person, it must never be the negative love. People use words and end in sentiments. But this does not mean hatred.

Last week I went to the opening of Iru Price’s house. It is a beautiful home, a small mansion, like a Chinese museum with a meditation room and a temple. It is going to be used by many groups and of course, you will be most welcome. But among the absent were almost all the leaders here. Every time an American gets a little instruction or an ordination, or a college degree he starts his own sangha, and almost anything—although near nothing—is taught. Instead of anatta, everybody is pulling for himself and I have a bad name among them for criticizing their usages as hope forums for any kind of subject, with no study of anything called “Buddhism.” Here is a religion with, it is said, four thousand scriptures and most of these people don’t study even one of them.

The Zendo was having housecleaning so this morning went to Honganji which was having memorial date for the Viet Nam monks and burned incense. In a sense this was as your deputy. I may call on them this week and also on Rev. Paul Fung on the Vietnam situation. I shall report later on this otherwise this letter would be too long.

I have a very great friend in India (I have a lot of great friends actually) who is Swami Maharaj Ranganathananda. He is having a big study in all the religions and wisdoms of all the Orient—it will be presented entirely by Asians—no Englishmen, no Germans, no Americans. And I found among the speakers is one Dr. Rahul. He is head of the Tibetan Institute in New Delhi.

I met him on a train in India where he appeared very suddenly and disappeared just as suddenly. He knew the Mahayana Buddhism as nobody I have ever met. He comes from the same Sakya Clan as Lord Buddha and told me he is a descendent of Sakya Muni’s uncle, but they have taken the name of Rahul, from Rahula, the son. He taught at Harvard but was so disgusted with Northrup at Yale and everybody at Chicago and “U Know HU” here that he left America. None of these “experts” really ever studied the Dharma. I sent copy of the letter to Rev. Jack Austin in London. Jack recently introduced himself to D. Malalasekera and he reports they are on excellent terms. So abroad the dream of Dwight Goddard may come true regardless of what is said of San Francisco, and I guess much of America, above.

Returning to the use of “love.” Once we have a Bhikkuni here named Sister Dhammadina. She went around threatening people with reincarnation if they did not become Buddhists. She was opposing everybody (or everybody else). Once I used the word “wisdom” to her. She never opposed me after that but I felt most uncomfortable. Yet wisdom or Prajna or Panna is the essence of Dharma.

I would tell more stories but in a conflict between favorable and unfavorable events I had a deep meditation and experience, the fruit of which is in the paper enclosed and that is enough from a perhaps over-wordy,

S. A. M.

September 18, 1963

Dear Sam,

Your letters received and I do appreciate receiving same. Excuse my kind of answers. I’m swamped with work.

Am dashing this off before jumping to L.A. for five days.

The response to our balloting is truly overwhelming— not a single no vote, yet! Very good comments.

Re the Helene J. Arlington matter. Please give me your frank thoughts. She claims Hozen Seki will second our motion. It of course will not hurt her. The publicity may benefit all, but my main concern is the effect on our struggling American Buddhism.

What was the reaction of your lady friend? I’ve known HTA for five years, met her through Suzuki.

Her poetry is good, bad and indifferent. She has received some world wide publicity in Buddhism.

Hurriedly

Harold

Your address change noted and given to Secretary.

October 25, 1963

Dear Sam,

Please excuse my delay in answering your nice letter of October 8th. Thought I would see you before this and also maybe get Ah Shuk (Anna Young) to give you my answer verbally.

I would be glad to talk to your friend Neville. Might have some ideas of help to him if he wants a church organ job. Suggest that you give me a ring to clear any particular date that you might like to bring him out. If he wants to bring some of his music to try on my organ it would be fine.

Thanks also for sending the copy of the letter to Jack. It was very interesting.

Will be looking forward to seeing you both.

Best wishes,

Iru

Ojai

10-31-63

Bodhisattva Sam:

Belated but sincere birthday greetings to Libra.

Your very interesting letter of Oct. 19^th is much appreciated. Yes, I met Dr. Kato on the 19^th when the Archbishop conducted a meditation period and gave his message to the Caucasian group at Zenshuji. It was truly great recompense for the trouble and effort to get there, because of my not being contacted successfully until the last minute.

I smile when I read of “the fat being in the fire,” when you mentioned my name to “Roshi” Mac Donough. Like too many others I’ve never met, he seems to be overly concerned about me—and the UBF—in a negative manner. Why all the vituperation? We are only endeavoring to build an effective nucleus of unselfish dedicated Buddhists for the spreading of the Dhamma in the benighted Western World—with no emphasis on any sect. (My primary loyalty is to Soto Zen, but Abidhamma warns me—I’ve had it before.) The UBF believes in “live and let live”—we declare war on no organization or individual. We are not concerned with personalities, putting forth a record of who worked for Buddhism in the past or whose aura should be basked in today. Is this not the way of the Buddha?

Personally, I received two potent Dhamma transmissions, after in effect coming into this world as a Buddhist. One (unofficial), was from Dr. Ariya Dhamma Thera and the official one from Bishop Daito Suzuki. In the ceremony he was aided by Rev. Leslie Lowe, whose shoes I have been given a mandate to fill. I didn’t want the job—as I knew what was in store for me—but the position has been accepted and I’ll follow through to the best of my ability—unselfishly in the Dhamma. I don’t think having a “Full Asian” ceremony and spending five whole days in each of the Soto Zen monasteries with a junket to Formosa would help a bit.

When I pass on, if I am never thought of again or my name is never mentioned anywhere, it will mean nothing. I’ve got one toe on the path and I’ll continue somewhere—finding my way to my kind and the Way again —as I did in this life— and not just a few years before time to die, frantically seeking fame for myself and name.

Ever yours in the Dhamma

Harold

By the way, I presented Helene Arlington’s story to the board as a lawyer would. After much discussion it was voted down as the board was “reluctant to speak in the name of American Buddhism and felt it would be presumptuous for the UBF to confer the honor on its own initiative.”

11-17-63

Bodhisattva

Your Fudo remarks in Oct. 31 letter with regard to use of the Three Jewels constitute a well taken position. My use of “Dhamma” in last letter was in the broadest sense, which implies inclusion of the Triple Gem. If my use of “Dhamma” has any special connotation, it is that the UBF is not trying to set itself forth as a Sangha Order.

We are building toward the day when such may arise naturally, but do not believe in forcing one prematurely. Until the time is ripe, we can arrange for valid ordinations —for the proper people.

Am returning your letter from Marie Harlowe. I have answered hers to me belatedly, as was necessary under the circumstances.

Bear with me, I hope to soon acquire a typewriter. Haven’t had one since 1951 when I entered a state of monkhood now ending.

Cordially,

Harold

Iru Price

January 19, 1964

Dear Sam,

Received your letter of January 15th (as well as the others) and it seems as though possibly a little explanation is needed.

You criticized me for allowing people with no knowledge of Buddhism to speak and excluding those who do. Let’s get it straight right now—I have never excluded anyone up to the present. Neither have I invited anyone to speak.

As you probably realize, I am very busy and had not had the time that I thought I needed to make the necessary preparations to start any activities of my own here—especially since I realized that I did not now have the time necessary to successfully follow through.

However, Dr. Burns said that he was very anxious to be able to have speakers for his group in a location where they would not have the disturbing activity of some of the places where they had been meeting. I gave him permission to use the place and he has arranged all of the activities and speakers that have been held here with the exception of the open house which we had first. I insisted on having that first to introduce the Home of the Dharma before any activities were started.

I have suggested to Dr. Burns two or three times that he ask you to speak. He also feels, as I do, that you do have the knowledge and experience to well qualify you as a speaker. But, he also questioned the advisability of it due to the reaction that he was afraid that your behavior would have on the audience.

I hope that you will forgive me for talking very plainly—but I am going to do so. You have many times mentioned the fact that you have not had the proper recognition to which you are entitled. You yourself should know enough of the law of Karma or cause and effect by now to know that in reality you have no one to blame for that fact but yourself.

You have mentioned getting beyond Karma and the law of cause and effect. When people imagine that they have gotten beyond Karma, it sometimes takes some quite severe blows from Karma to make them realize that they have not gotten beyond it.

Many times you have also quite proudly mentioned “Fudo.” Not being a Japanese language specialist, I do not know the meaning of the word. Possibly I would if it was written in Chinese characters instead of English spelling. However, from your use of it I would gather that it was a means of excusing one’s self for the glorification of bad manners and rude conduct.

You have been very generous with your criticisms of other people. Yet, up to the present, I have heard of nothing constructive that you have done toward the cause of Buddhism in this vicinity.

You have many times criticized Dr. Burns. In fact, I do not completely agree with some of his interpretations either. But, he is certainly working very hard and very sincerely and I feel that he should be encouraged. That is why I allowed him the use of the Shrine Room here at the Home of the Dharma for his activities. He is attracting a fair number of people and possibly some will be attracted to Buddhism through his approach who would not otherwise be attracted. If some are interested enough that they will go ahead and pursue the teaching of the Buddha further, then he will have accomplished much good. At least, he has built up his group by his own efforts, not by waiting for someone to recognize and glorify him.

I mentioned that you had no one but yourself to blame for not achieving recognition. So far, it seems that your efforts have been spent mainly trying to retard or destroy any good that others were trying to accomplish rather than trying to do something constructive yourself.

For example, in December when I gave the talk on the “Princes of Peace,” you probably practiced your “Fudo” and made an extremely rude and ill mannered display of bad temper and malicious speech. You made a great big fuss about something that I had not even mentioned—namely the effect of physically eating meat upon the person eating it. I had not even mentioned any adverse physical effect of eating meat or that it would prevent the attainment of enlightenment. The subject was the “Princes of Peace” and I was trying to bring out the compassion taught by both great teachers. I have yet to see in any of the Sutras where the Buddha advocated the killing or torturing of any form of sentient life. Yet many times he did preach compassion and not to cause suffering to any sentient being. Up to now, I know of no way to eat meat without killing or causing suffering to the sentient being that provides the meat.

Although that was the worst display of temper and rudeness that I have seen you show to date, yet there have been many other times that I have known you to use what I considered bad judgment in your actions and remarks.

I have no doubt but that some quite radical tactics are used at times by the Rinzai Zen Masters. But they are used on monks who have dedicated their lives to seeking enlightenment and not among laymen who might be attending a Buddhist lecture for the first time. As I understand it, even then they use what might be considered radical methods with enlightened insight of the needs of the particular monk. So, that is an entirely different situation.

The American public who attend elementary Buddhist lectures are of a different temperament. They have not had the training or experience that the monk has had. So, methods which might work successfully with the enlightened insight of a Zen master when teaching monks, will not work on the American public in general. Things like the December incident, that I mentioned, can cause nothing but antagonism and destroy any possible benefits that might otherwise have been accomplished. Anyone who might have then been attending his first Buddhist lecture would certainly have decided that if such was a sample of the way Buddhists act, he would want no part of it.

It appears that if you would spend your energies in trying to do constructive work in Buddhism, you could accomplish much. It would be much better than spending time criticizing others and trying to destroy what they try to accomplish. You would then probably have your recognition as an authority naturally instead of just resenting it because you do not have it.

I hope that you will pardon me for taking the liberty of writing so bluntly. Yet, I thought these things should be cleared up. I shall again suggest to Dr. Burns that he ask you to lecture to the group. But, by now, I feel sure that you realize the resistance which might be given to that suggestion as a result of your own past actions. Even though he respects your knowledge and experience, he might still be hesitant when he would feel that he would not know what to expect of your method of presentation.

Anyway, I hope that there will be no hard feelings and you have my very best wishes for your own health and happiness and for the eventual recognition that you so much desire.

Sincerely,

Iru

January 22, 1964

Bodhisattva Sam:

Apparently from the tenor of your recent letters, and from copies of yours to one Iru Price, the time has come to drop a note to you. Your now very objective attitude is the one I have been waiting for as I knew it would come, since we first met at the Soto Zen temple in Los Angeles.

At that time I sensed you were sent to do a job on me. That is the reason I managed to get on the same bus with you, to get acquainted. At the UBF evening meeting, I sensed an open mind on your part.

Of late, we purposely refrained from answering your letters for two reasons. First, we have been very busy indeed, and first things must come first right now. Secondly, we were not sure if you really had had enough of Price yet, that is to make a complete break with the man, because of his very unethical and un-Buddhistic activities.

You, but not all of the S. F. clergy “members” will soon get the latest issue of the Western Bodhi. From it you will gather we have been quite aware—more so, than some would have desired.

It is to be hoped that from now on, your uncompromising loyalty to the cause of pure Buddhism, will result in more open cooperation with the UBF—all this in the name of the Buddha, Dhamma, and Sangha.

Sincerely,

H. Priebe

January 30, 2507/1964

To All Whom It May Concern, Greetings:

Reposing special confidence in the understanding and motivation of (Rev.) Samuel L. Lewis, and in recognition of his Fudo ordination, I, (Rev.) Harold H. Priebe, by virtue of the power in me vested as President of the Universal Buddhist Fellowship, do appoint him as: Deputy for Northern California.

This commission to run concurrently with my present term of office, which expires June 3, 2512/1968.

Done in the name of the Buddha, Dharma, and Sangha, at Ojai, California USA, this thirtieth day of January, in the year 2507/1964.

Signed: Harold H. Priebe, Pres.

Universal Buddhist Fellowship

Signature of deputy :

Signature of witness:

[(copy: Sam Lewis)]

February 1, 1964

Dear Mr. Priebe:

Thank you for the unsigned memorandum from your Department of Records which I received on January 23, 1964. I note that the first paragraph states the memorandum was being sent in compliance with the department’s instructions. Although it was not so stated, I presume the instructions came from you.

In my upbringing I was taught that unsigned messages were either 1.) unimportant or 2.) insulting. I would prefer to accept the former since I must presume the instructions for this came from an ordained man, and the latter would be inconsistent with ordination.

For my part it is somewhat immaterial whether or not I receive any further copies of “Western Bodhi” inasmuch as I have received exactly one copy which is the November 1963 issue.

May I very respectfully point out, in reference to the second paragraph, that in the Buddha’s Sangha there is no rule making it compulsory for a member to vote on any subject. The use of the expression “non-cooperative” at the end of the first paragraph makes it clear the U.B.F. believed that the receipt of a ballot was akin to a command to do as instructed. Perhaps I am in error, but I do not know of any Sangha rule which enjoins this.

May I also courteously point out that if our brochure was derogatory to your efforts it was never intentional, and I offer my personal apologies. I cannot speak for the Soto Zen group in Los Angeles, but the Soto Zen group here in San Francisco has given not the slightest indication they feel the brochure is derogatory. In fact, they posted it on their bulletin board.

An English-speaking Soto priest from the headquarters in Japan has written to me offering congratulations and best wishes for our endeavors. This, I think, speaks for itself.

As a matter of record, before I had heard of the U.B.F.’s efforts in regard to the balloting, I sent off letters dealing with this precise situation to the responsible persons involved.

For prolonged periods of time I lived in the Buddhist monasteries of South-East Asia where I became acutely aware of the divisions and corruptions implanted in both the Dharma and Sangha, which, in certain areas, have nearly destroyed both.

It is with a heavy heart I witness the hostilities apparently nurtured between and among the various branches of the Sangha in the Western world. It is my sole desire, if I may be permitted one, to do whatever I can to help reestablish rapport among these groups and to help bring an end to some of the fears and sufferings I see about me. My vows at ordination made this paramount and I do my utmost to live this daily. It is not my desire or intention to cause harm to anyone or to corrupt the 2,500 year old responsibility I accepted when I assumed my vows.

I write you at this length merely to try to clarify erroneous conclusions which are reflected in the memorandum. I felt it was unfair to you to let them stand inaccurately.

Please know I send fraternal greetings and kindest good wishes to you and your group.

Yours in the Dharma,

J. Eugene Wagner

February 18, 1964

Dear Mrs. Lowe,

Thank you for the kind words and best wishes for the work, conveyed to me in your recent note. You asked me specifically, if I ever hear from Iru Price or Brian Goode. The latter has never written to me, except for a rather inappropriate remark on a ballot returned to me last fall. At that time I had submitted to the membership the question of the UBF giving full support to the WBF requests, in the fight against persecution of Buddhists, by the Diem government and the Roman Catholics.

On this issue, Price did not deign to vote at all. Probably because with the blank ballot a return envelope was addressed to me. It seemed to suit his purposes, to continue deluding himself and others that I did not exist, that he was guiding the UBF, and he was still going to take it over. The man had ceased to write to me several months before, when I answered his questionnaire during his frantic campaign to change the bylaws. In effect, I stated I could see no great urgency for a change, Too soon after Rev. Lowe had passed, the man was possessed with the idea, it seemed to me, of moving the UBF to San Francisco for his own private ends.

About this time, the Board and the Inner Order were in rebellion against the personal propaganda, publicity and tactics of the man. Unknown to me, these people had by now, unanimously decided, that I was to be the first elected successor to Rev. Lowe. This was not in accord with my desires, and Rev. Lowe realized it before he died. I had other Buddhist work and problems. However, upon accepting the office, I was determined to give my utmost to it, but Price would neither offer me his support or resign. My hopes and plans were stymied by this obstinacy. The situation permitted us to only work for new members. Happily, we are now at our all time high in point of members.

After eight months. I was forced to break the impasse, by bringing out the Western Bodhi issue No. 7. The man has now resigned, and a united UBF can now processed with plans for more constructive action.

With the best of all good Buddhist wishes, I remain

Sincerely yours,

(Rev.) Harold H. Priebe, Pres.

Universal Buddhist Fellowship

February 20, 1964

Rev. Shunryu Suzuki

1881 Bush Street

San Francisco, California

Dear Rev. Suzuki:

It is with much pleasure that I recall my recent meeting with you, and the very good meditation experienced with your fine Zazenkai group. The atmosphere of your temple very much reminded me of that existing in the past, when the Ven. Daito Suzuki presided over the Los Angeles temple.

A copy of your Wind Bell was given me on the occasion, by our good friend and UBF, Deputy for Northern California, Samuel Lewis. I like your newsletter very much and wish to be placed on the mailing list. Enclosed is a small Dana.

Please accept my greetings for your group, and I hope it will not be too long, before I can again make a visit for another fine integrating meditation.

Sincerely yours,

(Rev.) Harold H. Priebe

February 21, 1964

Dear Bodhisattva Sam,

Rushed as usual, but before another day passes, I must express my belated appreciation and pleasure for friendliness and help on my visitation to San Francisco.

I did enjoy every minute of it. The Fungs are splendid and surely doing a great work. I noticed their appreciation of and respect for you. You must have put in much selfless time and effort in their undertaking. Particularly did I enjoy seeing all these happy children, and their mature participation in all the activity. George really has a way with them.

Suzuki hit a very responsive chord with me. The atmosphere in his temple was more like I was accustomed to in the L.A. Zendo, when Daito Suzuki’s spirit permeated it.

Now that I.P. has resigned, we are going ahead after an eight months delay in our reorganization plans. Because of various factors, I would like to have Suzuki in the Fellowship and on the Board of Directors. The position wouldn’t entail any extra work for him, but would signify our purpose in working for harmony between all sects in this country. As the Northern California Deputy, would you extend my warmest greetings to him, and get his reaction to serving on the UBF Board, without any work assignment.

Trusting all is well with you and that I will see you again before too many months roll past. Give my sincerest greetings and best wishes to the Fungs.

Sincerely,

Harold

March 3, 1964

Dear Friend:

We have been urgently requested to comment on the “international political communiqué of Iru Price, which he terms a resignation from the Universal Buddhist Fellowship, under date of
Feb. 3, 1964.

Briefly, from the record, we must point out that Rev. Price refused to attend the UBF annual meeting on June 3, 1963, but he sent a man as “proxy,” knowing full well that the UBF had no by-law provision for such action. We were aware of the modus operandi of Price, so we humored him, by letting his capable representative sit in, listen and speak freely, during the entire session. This alert good man must have reported fully to Price. Immediately after being elected President, and as was necessary and customary under the circumstances, I declared all assignments and delegations of authority by my predecessor, to be null and void as of that moment.

I asked, wanted, and needed the support and cooperation of every member as a complete reorganization with coordination of effort was Imperative. All future assignments would be based on demonstrated need; and on the availability, interest and support of the members.

One man must no longer proclaim to the world, that he is the Executive Vice President and in charge of international and national affairs.

After the election, as for some time prior, Price did not send me a personal message of any kind. In no way did he indicate support for me as President. Quite the contrary was evident. We heard only a rumor that he was resigning, but he didn’t. After eight months of independent maneuvering, finally he saw fit to resign with a statement containing many gross distortions of fact; one was that he had only received two direct communications from the UBF, since June 3.

He definitely was sent notices of all board meetings held from June 3 through Dec. 2, 1963, and in addition was sent the minutes of all these meetings, except the last. Particularly was he sent a copy of the resolution adopted at the emergency meeting of Nov. 4, which among other things, reiterated the above mentioned nullification of all predecessor appointments and assignments. During this period Price was also sent the various issues of our newsletter, which by now was named the “Western Bodhi.”

It is not hard to realize that we were making sure that all these communications and more were being sent to him; also that we were desirous of his presence, at least for one board meeting—something we were never able to accomplish.

We have tried to deal with this man as a fellow Buddhist, but were we to do it all over again, anything sent him would be by registered mail—with a return receipt requested.

Sincerely,

(Rev.) Harold H. Priebe, Pres.

Universal Buddhist Fellowship

Ojai, California,

March 4, 1964

Dear friend of the Triple Gem:

Just a few lines to clarify any misunderstanding that may have arisen inadvertently, due to customarily and necessarily brief and not too frequent letters to all correspondents. Your lengthy ones are much appreciated, because in them I always perceive something of a true Buddhist nature, natural to your long experience and understanding. I trust you realize I cannot always answer, nor do it in detail.

Please consider me as never being even remotely desirous of interfering in your personal relationships, with your friends and karmic or emotional attachments of long standing. I understand too well the ramifications of the Dharma and karma for that.

Any information or carbon copies I send you as Deputy for Northern California are purely for the purpose of giving you a better idea of past UBF: problems, their relation to present ones and my hopes for the avoidance of future ones. Action, if any, will be entirely up to you. I respect your decisions and motivation.

I do not intend to engage in personal quarrels. I have no animosity for anyone, anywhere. However, I knew what I was getting into when I accepted an official status with the UBF. In addition to my physical, financial and other limitations, I had to consider the blind opposition that would develop—and why. Believe me, I didn’t want the job. You perhaps have some idea why it had to be. You were alertly present and sensed the situation somewhat, when attending as “proxy.”

Personally, Price could have taken over the organization, but he insisted on proving to the Directors and Inner Order members that he was not the man to unselfishly carry on the work. When he was confronted with their considered verdict, he refused to accept it. He began by writing emotional derogatory remarks about but not to me. These were based on our one and only meeting, when I tried to show him the unreasonableness of his demands for more representation on the Board, for San Francisco. He was the only member from there and a Vice President. After this, he brought in a total of only five members, and you were the only one who showed any interest in our spreading of the Dhamma.

Following my election in June 1963, I. P. refused to acknowledge me as President, would not resign, would not vote by mail, would not even attend one meeting of the Board, meet me face to face and talk things over. In the meantime he was getting publicity around the world, as being the man who was guiding the UBF, when he never did so at any time or in any manner. After eight months of this, making world-wide explanations for his conduct, with my overdue reorganization plans stymied, I had to act by bringing out our Western Bodhi issue #7. Then, an emotional woman carries on for him, writing dramatically that she knows Rev. Lowe had for several years wanted I.P. to accept “full charge, administration of and the office of President of the UGF”, and winds up by invoking the power of the gods to quickly put me out of commission. What a lovely Buddhist sentiment!

Iru Price was in the UBF exactly one year, ten months and ten days before Rev. Lowe died. Finally he decides to resign. Had he done so with a simple statement, all would have been forgotten at this end, and this letter would never be in existence. Instead he chose presumably to make a case for himself, with two pages of propaganda replete with omissions and distortions of fact. He winds up by saying he will carry on the work of Rev. Lowe. Fine, we wish he would—and we wish him well. We would only wish that he had done so in the past, by giving a nominal recognition to the present head of the UBF, and then proceed to maturely spread the Dhamma in the San Francisco area, but with fewer deviations than the record now shows. Having known Leslie Lowe in his relative prime of life, I am sure he would have greatly preferred it that way.

For many long years before a newcomer appeared on the scene, a few dedicated local people worked to put the UBF on the Buddhist map. Rev. Lowe wanted me to succeed himself. He pointed out to me where his robe was in his closet. He gave me instructions of what should be done, and where to find any last minute messages not given to me before his passing. During this period, he wanted me to wear only the UBF robe, participate only in Buddhist activities and ceremonies as a UBF representative. This I would not do. It just was not feasible, and would have the effect of precluding Soto Zen activity and Theravada development, making me purely an organizational man.

In the last two years, he was “an old man in a hurry,” ill, and much obsessed by what would happen to his “baby” after his passing. His sometimes hasty and contradictory words and decisions made for much trouble. I more than anyone else, continued to visit, cheer and talk things over with him, in that gosh awful tobacco permeated room of his. He just would not give up that pipe before the end.

This is the last time I am ever going to comment on a matter, which for me is now a closed book. Let us not develop a cult of the individual, but as a team work cooperatively only for the firmer establishment of Buddhism in the West.

Faithfully and sincerely,

(Rev.) Harold H. Priebe, Pres. Universal Buddhist Fellowship

P. S. In my letter to you of Feb. 21, it will make a little more sense, if you will substitute the name Paul for George in the second paragraph. I had George on the mind that day as I had just heard news of two friends back home with that name.

In your last letter you seemed to be rather concerned about our future affiliation with the WFB. What is the matter?

Am enclosing two of our revised application blanks for your file.

Regards,

Harold

UBF

March 18, 1964

Dear Rev. Lewis:

Thank you for your letter and for the copy of your letter to Rev. Price. I found it very interesting. The psalms of the early Buddhist monks were extremely beautiful and I agree with you that the Enlightenment experience was probably better expressed by them in their poetry than in their more formalized, say, lectures.

Yes, we are glad to have Dr. Hopkins back with us. As you probably know he was a Board member up until about four years ago when he resigned to go to Egypt. Several months ago Hal visited him in Santa Barbara and extended our invitation to resume his former place on the Board and he accepted. He is a very learned man.

Hal was here over the weekend and it would have been a good time to come down. I almost missed him too—I was out of town.

I enclose the print of Mr. Lowe. It is quite good of him, I think. The little tree is quite large now.

Sincerely,

Amarga Meyers

May 17, 1964

Dear Sam,

How have you been? I realize that this is awfully late to be getting these things to you. I thought that you had already received them with the regular mailing list. However, I just discovered this afternoon that your stencil was not in box for mailing these notices. So, please accept my apologies and know that it was unintentional.

I hope that you will be able to be with us Sunday evening for the Wesak service. Please let me know one way or the other right away so that I can have your name on the program attachment. Please also let me know how you want it listed, I suppose as representing Rinzai Zen, but would prefer to know for sure rather than guess.

Very best personal wishes and will be hoping to see you Sunday.

Sincerely,

Iru

P.S. If it is easier to call me in the daytime, you could call at the office on 399-4745.

August 18, 1964

Ojai, Calif.

Dear Bodhisattva:

Was happily surprised to hear from you a few days ago, and to know of your travels and thoughts, also the copy of your letter to Dr. Hopkins. Made note also of what to me was a new address for you.

Note your reference to “antics”—wish it would soon be quite unnecessary for me, with all my other work, to be concerned with such. Thought I would be taking on Buddhist work, not countering conniving and false propaganda, when I reluctantly accepted the UBF Presidency at the 1963 annual meeting. When the Spirit of the Buddha came through to me in 1932, and I gave up a “military career” with a military intelligence assignment; I never thought I’d have to make use of some of the aspects of that training, in dealing with some so called “brother Buddhists.”

It has been very hot down here on this reclaimed desert for some time now, and I am behind on some important correspondence to the Orient, so I must get on with it as this is the first semi-cool day in a long time.

As Western Bodhi editor, do you want me to mention you as the UBF Representative for Northern California in the next issue or so?

Ever in the Dhamma,

Harold

October 28, 1964

Dear Sam,

I would like to do the preparatory work for sending out the next bulletin within the next few days. I think I know in general a good share of your background—but not sufficiently certain to send out in a bulletin.

So, I would appreciate it very much if you would send me a little resume of your history, titles, offices (such as representing Rinzai and the college in Pakistan) etc. so that I can be sure of what I write.

Thanks a lot and we are looking forward to your talk on Nov. 12th (Thursday evening) on Buddhist Teachers Who Have Visited San Francisco.

Sincerely,

Iru

772 Clementina St.

San Francisco 3, Calif.

November 2, 1964

Universal Buddha Fellowship

4205½ West Third St.

Los Angeles 5, Calif.

Bodhisattvas:

A chain of events is going to require my being in Los Angeles the last week of the month. I expect to leave here on the night of Saturday 21^st but whether I reach Los Angeles Sunday or Monday depends in part on whether I stop in Santa Barbara en route, or return. I should be back here within the week as there are two big events on Saturday the 28^th and two more on Sunday the 29^th—at least two out of these four being Buddhist matters.

The first item in this chain has been the refusal of the Department of International Studies, University of California to even give an interview, a matter which is being taken up under protest. There are several subjects which I have wished to discuss, but those concerning S.E. Asia are desired by UCLA and it happens in this chain-of-events, all tied together in the “unseen” that you will be at least interested and perhaps more than interested.

There are now two decisive movements going on in the world, the integrative and the disintegrative—which always covers itself with pseudo-logic under the name “analytic” but it is disintegrative just the same. One of the integrative movements is the publication “The Mountain Path” published by Sri Ramanashrmam in South India. The publication takes articles on all sorts of spiritual attainment—satori, samadhi, mukti, etc. and is the first such that reports on the Zen, Sufi, Yoga and other schools of attainment but it is very critical of schools that do not evince attainment.

Thus in a review on “The Buddha’s Ancient Path” by Piyadassi Thera, the reviewer asks “Is the Noble Eightfold Path still producing Arhats, Anagami and Sakadagami? Are there Stream-winners in the Buddhist lands today?”

It is notable that the same question was asked when I was in Burma and I was compelled to give evidence—which would have meant my becoming a guest of honor with political leaders; or keeping silent—which was done instead. At that time I was carrying messages from the top Buddhist leaders of the world, one to another, ending however, with Dr. Sarvepalli Radhakrishnan, now President of India, who has been a very good friend for a long time.

The condition of egocentric sanghas, each ignoring everybody else and none of them having too much evidence of “Arhats, Anagami, and Sakadagami” as above has produced that unfortunate condition against which you, Bodhisattvas are battling; but it is the same thing all over the world. As a scientist I am interested in evidence concerning “Arhats, Anagami, Sakadagami” as well as
Srotapannas, etc. and am also appalled at the total lack of interest in real Buddhism by the majority of groups that utilize the title of “ Buddhist” or its variants.

November 15, 1964

Dear Sam:

Your letter addressed to the L.A. address has been forwarded to me. Also I wish to acknowledge receipt of yours of Sept. 9, Oct. 5 & 15, all of which were read and reread intently.

As usual I have been very busy and am constantly falling behind in my work and thus the backlog builds up. A man in my situation although dedicated, can do just so much. I trust you understand and need no reassurance of my appreciation of your efforts and reports.

If I am to be greatly disappointed at the eleventh hour, and doomed to remain in this country instead of going to Asia, I will be at the L.A. Zendo on Nov. 22; or better yet, I may be reached by phoning Ho. 2-8065.

If you do come down as planned, I hope we can meet.

Regards,

Harold

772 Clementina St.,

San Francisco 3, Calif.

December 5, 1964

Universal Buddhist Fellowship,

42051/2 West 3rd St.,

Los Angeles, Calif. 90005

Dear Friends:

I have the discourse on the Snake Smile by Myanaponika Thera for which I must thank you. I tried innumerable times to reach you by phone on the recent visit to Los Angeles and also to contact the Thera on Olympic Boulevard with no success.

The first hours were spent with Rev. Harold Priebe, but what is a amazing that all the things we discussed came into objective realization in a short time in an amazing series of events.

Crossing this journey ban been a sort of entanglement with the “Golden Lotus” whose editors seem more concerned with the mistakes and sins of the late Phra Sumangalo than with spreading the Dharma. And I am much concerned with Mr. Rogers’ rejection of me, not because he rejected “me” but because he will get a good scolding from the heads of the World Buddhist Federation.

This remark is made because there is a vast difference between the an-atta doctrines uphold in the discourse on the “Snake Simile” and the behavior patterns of people who consider themselves Buddhists and not only feel that they should be the leaders in the spreading of something they call dharma and over which they wish to contend, all parties verbally advocating an-atta and psycho­logically demonstrating the exact opposite.

The original and chief historical Buddha came out for an Order of Monks selected at first from those that had the enlightenment experience. And whatever else is true today, it is the almost unani­mous by-passing of this enlightenment experience for a various motly of either spiritual or man­made frameworks, called by various devotees as “Buddhism” and all, no doubt derived from the original teachings, but not necessarily being either the original or developed teachings.

For instance Mr. Rogers is so much concerned with some questionable antics of the late Phra Sumangalo and I am much upset be the majority of so-called sanghas not repeating even the Tri­ratna. The efforts made by this person to have sanghas repeat the Triratna have consumed so much energy that he will no longer attach himself to any of them. He did succeed in getting one very small group which will celebrate the next Wesak Day before the statue of Lord Buddha in Golden Gate Park, here in San Francisco. But the energy, time and effort consumed are not worth it. When, in the clash of personalities, you cannot get “Buddhists” to repeat the Triratna, or even accept the beautiful Buddha statue which we have in our midst, how can there be peace and tranquility in the world, or in our hearts.

The original Sangha was formed first of the enlightened Arhats that were awakened by the Samma Dhristhi of Lord Buddha and my friends, Samma Dhristhi never has and never will mean “right views” and until a few people will develop a little humility or curiosity or applied study we shall not only have clashes of personalities and sanghas and the turmoil in Vietnam and in the WBF and in the world and in our society, we shall be so strangled by the very samsara we verbally claim we wish to escape.

I saw Rev. Harold on Sunday and on Monday I found myself closeted with a very important man, who is at least a krypto-Buddhist. “Do you know Princess Poon Diskul?” he said, without looking up from his desk. “Who in heck do you think sent me here?” Now, my dears, it is time for a few people to stop arguing about one-mind, universal mind, alaya vijnana, and accept the living experiences of living people about these matters.

We had to go over the terrible events in Vietnam where Buddhist peasants and Buddhist super peasants are tread upon by communists and “imperialists” alike without the slightest consideration of their views, their ideals and everything else. The American “sanghas” and the American an-atta “I don’t like you” people—are too concerned with their private differences to care one whit of what is happening to the Poor Buddhists of Vietnam and Cambodia and Burma to bother.

Princess Poon Diskul is wise, brilliant, clever and astute and she has seized the WBF to stop the communists from taking over. While the American government is busy fighting for God and coun­try (meaning mostly the Billy Graham outlook) not a paper in the country, nor a radio station, nor anybody has presented any Buddhist viewpoint. And the Mr. Big referred to above was forced out of a high governmental position because he wished the American people to work with the Buddhist majority in S.E. Asia. But the “Buddhists” here have their private wars—they have not even time for the Triratna, and there is not a single Sangha in San Francisco which studies any scripture seriously other than the Lotus-Gospel Nichirens. And who is correcting it? No, we must fight one another.

The monk is held in low repute. The priest has taken over with his dating of ordination which makes him automatically superior, and the married man with beautiful costumes is telling the public all about “Buddhism” and other than using this word and with vague allusions, sometimes exceed­ingly vague ones, to the historical Gautama Siddhartha, views are expressed on almost any subject whatever, which have only remote connections with any sutta or sutras.

The meeting with Mr. Big was followed by the same sort of events, too many to relate here— and I mean that honestly and sincerely. On arriving at Santa Barbara I had to go to a bank with my companion, and an old friend rushed up: “Where can I find Mr. Connaughton?” (the oldest friend of both of us). “Why?” “I have the copyright of Evans-Wentz’ writings and I must go to Hollywood to get money to put on a cinema version of “Milarepa.” “You don’t want to see Mr. Connaughton.” “Why not?” “You wish to see me, for I represent the WBP.”

We then recognized we were old friends. And I told her of Rev. Neville Warwick, a Red Hat monk who is in San Francisco and she said she would come here. They have in common blessings from the Dalai Lama. In other times the Dalai Lama was a sort of mysterious, ethereal character, but as soon as he selected some Western representatives—these two for example—he fell in “public” estimation. Which is a lot of nonsense because Rev. Warwick stems from the very group of which Mme. Alexandra Davida Neel is the titular leader and it is time for Buddhists to recognize Bud­dhists.

Then I returned to San Francisco to find myself acclaimed in a hostile audience by one of India’s representatives who is a top man both spiritually and politically and he has accepted my “Dance of Universal Peace” which I can readily perform in New Delhi, and would like to perform if the UN meets here next year, but will not try too hard.

Finally I found myself inducted into a group which is going to put on a pageant on “The Birth of Lord Buddha,” a subject which is of no special interests to the “sanghas” with their strange doc­trines and methods and adamant refusals to meet and greet each other.

I can say this for in the first place I was ordained as Fudo in Japan and in the second place I have been asked to act by the WBF and am doing none of these things out of ego, but in the pursuit of the dharma.

The WBF has put its sanction and blessing on my “The Lotus and the Universe” which is a
reply to “The Lotus and the Robot.” One is not concerned with public acceptance or non-acceptance.

This week I said good-bye to Rev. Master P. Seo of Korea. He is going to Columbia University to take over the post once held by Dr. Daisetz Suzuki. Unlike Suzuki he is a realized soul. I shall be glad to furnish you details. We both stand for Universal Buddhism and against some extremely clan­nish, exclusive groups which call themselves “Universal Buddhists.” Unlike Phra Sumangalo and Dwight Goddard I have been given a tough (Fudo) personality. It is not of choice. Whenever Bud­dhists have the curiosity or humility to study the Bodhisattvic doctrines it will be laid open. There

is very little “esoteric” Buddhism but there are multitudes of aspects of dharma which have been forcibly hidden because human beings do not know how to efface themselves for the Buddha, the Dharma and the Sangha.

Sooner or later, following the statements of Mr. Big above and the earlier visit of Dr. Richard Robinson—also what came out of my meeting with the Hon. Roger Hilsman, we are going to have Buddhistic Buddhism presented to the American people. I question from any and every point of view a multitude of ordinations with the right of performing marriage and death ceremonies, etc. which have little or no validity in the dharma. I am sure you feel the same, and despite the warm expressions here for you all personally I wish nothing but

Peace, happiness, and bliss,

Samuel L. Lewis

12/22/64

Ojai

Bodhisattva Sam:

It was good seeing and talking with you in L.A. Sorry we had no opportunity to have a follow up confab for the unfinished and new business. In this respect your subsequent letters are much appreciated.

As one striving for Buddhist unity in America, I appreciate your writing on the need for a greater demonstration of anatta and much less of the contrary quality, which is becoming too glaringly apparent in this country at this time.

If it is not asking too much, who is the Mr. “Big” with whom you apparently established some kind of rapport? Also how did you make out with the UCLA Mr. “Big”? I trust these are not the same men, but a little light on such matters would be of some value to me, at this time and in my area—because of my position.

Last Sunday I returned to the Unitarian Church for an historical ordination of one of their members by five Unitarian-Universalist ministers acting for and with the local congregation as the authority. Although very formal, it was truly a very democratic Buddhistic type of ordination; and a definite departure from the old method of accepting ministers, previously made such in the orthodox manner, in Boston of and by the national hierarchy. I was of course the only Buddhist present in the panel of honored guest clergy, from up and down the West Coast.

I was happy to participate in my official capacity, which emphasizes their developing rapport with and inspiration from the pure teachings of the Buddha, as the church prides itself on transcending the Judeo-Christian religious concepts. It is my hope that someday this denomination will take official action, that its paramount guide or authority is the pure Dhamma. In this particular program the Buddha’s words were again in print, as in the Wesak program of last June in which I was a participant.

As I view it, particularly at this stage, an acknowledgment and acceptance of the Buddha will do much to forestall a creeping materialism from developing in the future, humanity being what it is at its present orientation.

May Prajna and Karuna infuse us both in all our work.

Harold

January 13, 1965

My dear Iru:

You will find enclosed a mass of material sent to Rogers & Co. You may share them with Eugene and Brian as you wish or don’t wish. Your names appear in the various copies of “The Golden Lotus.”

I do not wish to throw pearls before swine and therefore all higher experiences and interpretations or moralities concerning the relation between Phra Sumangalo and myself have been omitted. There is no way by which the Cosmic Monist can make himself intelligible before analysts and dualists (or Scribes & Pharisees) and the whole heart of the matter has been skirted.

The most delicate point—and this will not be understood—is that I am trying to prevent these people from indulging in more sorrow-provoking karma. But as nobody studies Buddha’s Buddhism in this country unless it be through Richard Robinson, neither am I going through the gyrations and operations which led to the formula of the oldest Buddha-scriptures.

At every point the total difference between the scientific outlook which is based on experiences and data, and the non-scientific outlook which is based on speculations called “truth” come out more clear than in those pages. Nor is there any way in which to communicate either the cosmic or anatta outlooks to Americans. We are having the tragedy of Vietnam.

Last night I completed the fiction Four Face of Han Suyin, written about contemporary Cambodian affairs. I intend to give it to Eugene. This book clearly any shows the differences between four generic psychologies: Western, Indian, Cambodian and Chinese, and they are not easily mutually interpretable excepting from the very lowest—into which we will not descend—or the very highest, which is beyond usual attainment.

As discussed with the former head of Intelligence for the Far East, credentials and documents are useless. Bigoted, self-centered and dualist people will ignore them in every way they can. Last week my name was accepted for two panels on the World’s Faiths, one to be held in America and one India. These positions were not sought by this person; the conferences have sent for him because they know he knows the world’s religions within and without and can pass any examination at any time at any level. I got over in ten minutes with Ruth Sasaki what I could not get in ten years with Alan Watts, so the real strong box remains closed.

As my friends are putting on a drama on the life of Lord Buddha, I shall gradually disclose to them the truths of Dharma and Arya Dharma, not only so they will understand what they are doing, but already they are open to the psychic and prajna levels of understanding and functioning. They practice meditation—not endless wall sitting like idiots. So their inner faculties have opened and this person has had nothing to do with it. It is marvelous. One only hopes some other people will know how to rise above their small egos.

Expect to see you Thursday night,

Samuel

January 25, 1965

Memo to: S. L. Lewis

From: H. H. Priebe

Attached is the draft of your talk on Vietnam sent directly to Rev. Fritchman.

Since last June when the UBF participated in the Unitarian Wesak observance, there has developed an effective communication and consultation rapport between our two administrations. Rev. Fritchman plans to make maximum use of the original teachings of the Buddha in future services and programs at his church.

After considering the already formulated plans and because he is an extremely busy man, I agreed to assist him by handling your matter, after the considered opinion was that not in the foreseeable future could your offer be accepted.

To conserve time and effort and if your primary loyalty to a Buddhist organization lies with the UBF-WFB, may I suggest that henceforth, you consider clearing your Southern California activities with me, as I have the San Francisco matters with you.

Ojai

March 3, 1965/2508

Dear Sam:

Thank you for all the interesting letters and copies sent me recently. All have been carefully read and evaluated. There is so much we could discuss and analyze were we to meet, but it is too much to attempt through writing, important as events and appearances may be in today’s fantastic Samsara. More than ever the individual must keep his equilibrium and learn to live in the “Eternal Now” during this karmic epoch.

Having what might be termed a global consciousness I know whereof you speak. Four days before Pearl Harbor I foresaw and predicted the fighting would start within a week. Three days before the start of the Korean adventure I again startled friends with a definite prediction. I realized what U.S. attempts to bail out the French and the R.C. church in South Vietnam during the Eisenhower administration would lead to. Much more I could write, but it will not be put in print.

I was particularly glad to have your report on Mala’s visit to S. F. It was with much regret that I found myself unable to get up there and accept his invitation to meet with him. I was very busy in L.A. those two days working on UBF and Unitarian projects. Mala had thanked me for some additional information on my Einstein article of last year. If I never accomplish anything more, I’ll be content knowing my efforts secured world-wide publicity for Einstein’s little known very pertinent statement at this crucial period in history. The Ojai Valley News reported my talk on it last June. The WFB News Bulletin featured it in their Sept-Oct. issue, giving us credit along with our Western Bodhi. I notice some other Asian Buddhist magazines have done likewise lately. I am sure Leslie Lowe would be happy to know the UBF carrying on is also free of politics and demagoguery.

My sincerest best wishes and may the blessings of the Triple Gem remain with and inspire all selfless workers for the Buddha-Dhamma, particularly in these trying times.

Harold

June 8, 1965

Dear Sam:

As usual I am rushed. Received your many letters, and am particularly in accord with your remarks on the two American schools of Buddhism … the egos and the non-egos, but what to do about it? In the meantime I have been working, or knocking myself out with the “devotees” of both, and the general public. Trying to build up a larger nucleus of dedicated non-egos, or at least little egos.

Well anyway, this was just to let you know I’ll probably see my way clear to get up to S.F. the last of the month. As soon as I get our delayed annual meeting out of the way and get a little info on the dates and happenings up there, I’ll formulate some kind of a schedule. Also have to meet a prominent Japanese traveler down here first. When I do come, it will be to see and hear, with very little talking on my part … or I should say sense, not talk.

Harold

772 Clementina St.,

San Francisco 3, Calif.

July 7, 1966

Bodhisattvas:

You will find here a copy of some news regarding Mentorgarten. After it was written one found some early writings of Nyogen Senzaki on the subject and the tenor is the same.

One is prone to be writing and speaking on “Science vs. Buddhism.” Buddhism verbalizes anatta or egolessness but Buddhism as now offered does not follow the anatta, anicca, and dukha of Lord Buddha. Therefore it may be wise to open a place where the anatta, anicca and dukha are presented, not as intellect al teachings but as platforms from which there may be teachings.

In the United States there is a “Zen” which does not resemble the Zen-Ch’an teachings of the Orient very much. These teachings have been most excellently presented in English by Charles Luk. No doubt they were first introduced into English by Dr. Daisetz Suzuki. There is no evidence that Dr. Suzuki ever achieved the Moksha but many have assumed this.

Not only that they have indulged in speculation and abstraction, in deduction and analysis. If one studies “Buddhist Logic” all of these are denied or refuted but as “Buddhist Logic” is not studied many conclusions have been reached. “Buddhist Logic” states that syllogisms must never contradict the experiences of man, but most books either contradict or ignore the experiences of man. Therefore “Buddhism” is opposed to science, and therefore it is wise to purify the Dharma in some way so people can benefit.

Buddhism, or rather Lord Buddha appeared in India which had the cosmic metaphysics of the levels of manas, Vijnana, ananda and Prajna. Pure Zen, as exemplified in the “Sutra of the Sixth Patriarch” emphasizes Prajna more than Dhyana; American-Zen ignores the Prajna and also the Sila-Karuna so it is very different. But instead of criticizing we wish to point out the right way.

The other day one found a new edition of “Surangama Sutra” also from Charles Luk and one found the universe of interior awakening that one has reached very, very similar to the universe of “Surangama Sutra” and very different from the teachings in America. But one cannot object for one’s Master has said to present the Avatamsaka teachings which in another way, not contradictory, but in another way give man a “picture” of worlds beyond, of universes beyond, and perhaps of “realities” beyond.

In preparing some of the writings of Nyogen Senzaki for publication one finds notes in harmony with this. If one look further it is probable that the Moksha-experiences lead one to a Samma Dhrishthi which is the same, the same universal selfless outlook, beyond speculation, beyond physics and metaphysics and perhaps beyond empty-Meditation. (To be continued)

The Guardian

Ojai

7/24/67

Dear He Kwang:

Thank you for your letter of July 18, with enclosure.

Be assured that all communications received are very carefully read for their contents, but in these crucial times I find too little time for the mounting correspondence load, now continually confronting me. It is one thing to write for history; I prefer to act in it. So, relevant activity and minimal meditation have the priority now.

Yesterday, at the monthly Peace march in Santa Barbara, Dr. Prynce Hopkins and I, were able to exchange more than mere greetings. He and our newly elected Vice President David Maurice (U Ohn Ghine), and myself as president now constitute the UBF “Executive Committee.”

Note your remarks re Doulas Burns with interest. Incidentally, I take this opportunity to correct erroneous impressions given the Buddhist world, in the publications of the WFB, to the effect that he, Burns, was the UBF delegate to the WFB international meeting in Thailand last year. He was not. The WFB requested us to make him such! We could only turn it down inasmuch as we have detected little evidence that his activities and thoughts could be manifestations of ours; we who work objectively, in and for the UBF as a Buddha-Dhamma disseminator.

As an example of the above, enclosed herewith is a clipping of my “letter to the editor” taken from the Ventura Star-Free Press, of June 24, 1967.

For true Dhamma in the West,

H. Priebe

7/24/67

Buddhist’s View

Editor, The Star-Free Press:

“My Country Right or Wrong”! Using such a theme for a “patriotic parade” in Ventura, at this moment in history is fantastic and all too obvious. Psychologically, it is an admission our country has been, and now is, relatively wrong in its Vietnam opportunism; and now contemplates the use of brute force rather than reason, as a way out of our present dilemma, which arose from the use of several decades of hysteria to prevent the law of evolution from functioning. Have we reached the point of no return up fascism’s blind alley?

This evil state is further pointed up by a county Catholic Church entering a float in the parade displaying a large sign: “For God and Country”. In place of this anachronistic idea, would it not have been far better to portray an urgent 20th Century ideal with: “For Humanity; the World, and the Future”? Shades of John XXIII!

I write as an ordained Buddhist, but as an American nonetheless, with a citizenship record surpassing mere words. Three terms as a reform city councilman; 12 years in the National Guard of the two states of my residence; thankless War Manpower Commission service which disabled me; not to mention such things as service on four juries, three as foreman, etc., etc.

Sadly, American’s norms and mores produced in large part by unquestioning “faiths” and
fanaticisms, is unrealistic preparation for the personal and national crises of this modern world, which now lie ahead.

God may not be quite dead over here as of now, but in the discerning mature minds of the colored Asians whose nations have suffered aggressions for several centuries, by God’s white skinned chosen children, there can be no doubt a burial ceremony is anticipated over there...and soon.

Ven. Harold H. Priebe,

P. O. Box 1079, Ojai

9/25/67

Dear Sam,

Your several letters and copies received. Now today a copy of one to An, which I am happy to see reveals several quite valid lines of Buddhist thought.

The Buddhism seems to be in now for a very rough time in the U.S.

I have just composed a letter to Thich Tom Chaw to inform him in no uncertain terms, that Douglas Burns is in no manner connected with the UBF.

Tom Chaw has recently sent two letters to Burns, c/o UBF!

This is due to the WFB giving the impression, erroneously or deliberately, that Burns was our delegate in 1966 conference. (I am inclined to believe the error may have been due to the machinations of C.I.A. agents on their staff.)

The situation down here gets more complex daily. I spend too much valuable time writing letters.

Now a certain Sufi enters the picture. Can you throw any enlightenment on this fellow which doubtless you can? Pir Zade?

Sincerely in true Dharma.

Harold

410 Precita Ave

San Francisco, Calif.

October 16, 1967

My dear Harold:

I was very much surprised to find my letter to The Reporter published on October 19. It is on “Zen Experiences” and reads:

“To the Editor—I have read with considerable interest Anne Freemantle’s remarks on Mystics and Zen Masters (“Out of Time, out of Place,” The Reporter, September 21) and am especially interested in her statement “The inadequacy of expressing what can only be experienced has an unexpected advantage in that the stammerings of those who have been "there and back again" are unmarked by time or place.”

“We do have a number of modern science books that cannot be adequately translated into Hottentot or Otomi, but I do not know of any mystical experience, including both the Zen of Zen experience and the “Zen” of modern dialecticians, that has no some term in Sanskrit. I have a whole manuscript of the great Chinese Ch’an Master Tai Hsu in plain English, easily comprehended by a thinking person. We do not allow non-scientists to fill the libraries with their works on the sciences, but we do permit non-Zennists to fill the libraries with their literature. I am not protesting against this practice, but against the lethargy with which Americans study Oriental culture.

Samuel L. Lewis, San Francisco"

To my surprise Miss Freemantle has followed this with a note.

Senator Kuchel has also advised he is investigating why the State Department has ignored all correspondence regarding Buddhism in Vietnam.

I am enclosing copy of Sufism and Zen. There is a growing response to the several classes of Rev. Wagner and Rev. D. Warwick and myself here. Now I am awaiting the possibility of a new Meditation Center. This will be a Sangha-movement. I am going to use it to protest against all the individualistic efforts by all and sundry in the name of the Dharma (Dhamma).

Thank you for your enclosure.

Sam

October 25, 1967

Rev. Iru Price

940 Post St.

San Francisco, 94109

Bodhisattva:

Tonight is the formal opening of a lecture series on the Living Religions of the World. I am presuming following the course as follows: Hinduism, Buddhism, Judaism, Christianity, Islam, Modern Movements, but am not sure.

One thing is sure I am presenting “Buddhism” in accordance with the Dharma and it will be a Sangha, not an ego-individual presentation. I am inviting our Brothers, Rev. Eugene Wagner and Rev. Neville Warwick, and perhaps Rev. Joseph Hiller to be on the podium. I would ask questions and they would be answered. For I believe the only way to re-present the principle that the Arya Dharma is based on the Buddha, the Dharma and the Sangha would be to make realities of the Buddha, the Dharma and the Sangha.

As I am also involved in the Semantic movement and do not believe that words are “things.” I believe still less that any ego-presentation of Dharma is not the Dharma. The arrangements could be made with or without a rehearsal.

On the negative side I wish to have it made clear that Buddhism is not an invention of either Japanese householders or British socialites or American psychologists; that it has an historical foundation, literature and teachings; that these teachings may be manifold and could be better represented by a person having them than by an “expert-lecturer” talking about them.

I was trained in the doctrine of Pratimoksha which is long moribund in this land. Also in the apparently elementary principle that if a religion is represented by Scriptures, those scriptures and their teachings should not be withheld.

For my own part I believe Buddha had 16, not 12, faithful disciples and each was given a portion of the Dharma to transmit to posterity. Of course if there is any objection to this it could be expressed. The meetings are on Wednesday nights and I hope you will be interested.

 Faithfully,

Samuel L. Lewis

410 Precita Ave.,

San Francisco, Calif.

July 29, 1968

Rev. Harold Priebe,

P. O. Box 1079,

Ojai, Calif. 93023

Bodhisattva:

Thanks for your Issue no 26. Things have changed enormously here and will change more. I have no intention to try to convince anybody of karma or of the rotations of the Wheel-of-the-Law. Princess Poon used to say to Sam: “Then your punya will be so far out of sight as to be immeasurable, a hard fact readily accepted by anybody not a Buddhist.

I did not intend to introduce Buddhism to the Hippies but there is a process called Prajna, also comprehensible to anybody not a Buddhist, by which one becomes the instrument of the universe and doffs his ego-self. The Tevigga Sutra which anybody not a Buddhist can easily believe, that all methods are subject to examination and scientific tests but also there are ways which lead to deliverance.

The complete success of the applied Jhanas seem to be comprehensible to anybody not a Buddhist and not only the young but some mature people began coming here and are getting Buddha’s Yoga, also comprehensible to anybody not a Buddhist. Why Buddha’s wonderful, easy and satisfactory Yoga-systems have been discarded I do not know and have never been able to get a satisfactory explanation for.

But finding more Buddhist scriptures we also read Udana twice Sunday and are ready for further steps into the usages of Prajna Paramita Sutra in both English and Sanskrit and not in incomprehensible gibberish hodge-podge. Those who have heard either without the other could see offhand how they fitted in to each other.

As to Rebirth even Sufis who are not supposed to believe in reincarnation, initiated this person because he was X in a former life; and the Cultural Attaché of India has many critics here because he proclaims this person as the reincarnation of Y, a most important historical personality. Indeed as the “reincarnation of Y” one was heralded in many places. It has been only Buddhists and Theosophists who rejected that!

As Udana was read twice Sunday there is little to add. This person has objected to mass murdering of infants by any and all power-structures. What one fears is another fiasco when Lama Govinda comes. The Roerich museum did not abhor war, just war that would destroy churches and museums and they got it—in full, and the complete collapse of their own gigantic efforts.

We now have International Center of Meditation in the town of Novato, to the north and it means International Center and not just Profs. Phops, Stops, Spots and Me two coming together and using the name. Master Seo is here and we hope to have him visit the place. It is well endowed, all the property and following needed, and only leadership is lacking—a most unusual situation.

We are using the Jhanas to build up Peace and they are not only successful, they are attracting more and more. Next week Sam is going to make an effort to be a Pied Piper. The way is clear.

Faithfully,

Sam