this morning's session. decided to do was to go to a resource I've used quite a bit.

[07:09]

beginning on May 17th. There is also a doubted increased tolerance of religious

[14:44]

significance was the publication in 1959, the year Suzuki Roshi arrived in America, of the revised edition of D.T. Suzuki's 1938 work, which was entitled at that time, Zen and Its Influence on Japanese Culture, under the name by which we now know the work, Zen and Japanese Culture. the conversation piece of the late 50s is Thomas values of Zen culture, simplicity, profundity, and vital freedom.

[18:04]

Alluding to the works of D.T. Suzuki, Isamatsu Shinichi, and others, Masunaga also wrote of the appeal of what he calls Zen culture and the Zen-related arts as they had come to be defined in the West as a counteracting force to the prevailing mechanization and homogenization of technological society. According to Masunaga, said culture's virtues made it. that almost no attention had been paid to Dogen, particularly by Mr. Suzuki.

[19:29]

While expressing gratitude for the foundation laid by D.T. Suzuki, Matsunaga noted that Westerners like Alan Watts and the German Oskar Bernal now turned their attention to Dogen. to Masa Naga.

[20:41]

Number one, have the full ability to explain the philosophical and religious implications of Shobo Genzo. Two, be able to stress the importance of Zazen and carefully explain that practice so that Westerners could experience it fully and directly. Three, have full command of English for lectures, conversation, and other interactions required to transmit Zen. Four, be thoroughly familiar with Western culture enough to have a command of those vocabularies for the presentation of Zen in the West. Have studied the existing geography, history, politics, economics, philosophy, and so on, so they would be familiar with the mission site, that is, Europe or the United States. And finally, discern fully the importance of, and this is a quote from the article, preaching with their body, polish their

[21:44]

knew Masunaga personally, nor do I know whether he read the article published just a few days before leaving San Francisco. Most Buddhist temples in Japan today subscribe to Chūgai Nippon, to this Buddhist newspaper, but I've also witnessed that many temple clerics would much rather read the sports page in a national daily paper than slog through news about the happenings at various head temples across Japan. article may well have caught his eye as he prepared to leave Rinsonian. Ultimately, however, whether he actually read the article is not that important. To a large extent, I think, we have come to regard those who spread Zen, particularly Soto Zen, in the early phase, broadly speaking from 1959 to the 1980s, as rebels, misfits, and entrepreneurs who established Zen in Europe and the United States in response to the demands of Europeans or Americans hungry for those teachings. In thinking about the prehistory of Soto Zen in the United States, we paid much less attention to the growing desire among the Japanese themselves for

[23:25]

And so does appropriateness as an export in one of the most prominent venues in the late 1950s Japanese Buddhist world, Chūgai Nippon. Knowingly or unknowingly, Suzuki Roshi helped make Masanaga's plans a reality by becoming the most successful I'm in a bit of a pickle.

[28:00]

Let's go. It's kind of squishy.

[36:28]

See you later. Thank you.

[49:49]

Thank you very much. congregations there.

[51:04]

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