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Wind Bell -Tassajara
 focusing on the early history through Suzuki era
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ZC Board Notes 1966 related to Tassajara

 

WB 62-05 April

 

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WB 65-01 February

 

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WB 66-03 Summer

 

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The following is about looking at the 160 acre parcel of land known as the Horse Pasture. It wasn't until the end of the year when Baker made the first payment that we learned that Tassajara itself was now what we were buying - and for a price twice as much. - dc

 

Machine generated alternative text: A SITE FOR A ZEN MONASTERY IN AMERICA These pictures are of a possible site for a Zen Monastery in America on an old homestead Of 160 acres surrounded by 350, 000 acres of National Forest. It is appropriately inaccessible over 20 miles Of mountainous dirt road inland from Big Sur California, tNt not apryoachable from the coast except by trail. It has the kind Of insect and bird silence Of the deep mountains far from automobiles and cities that is conducive to meditation. cities and mountains are needed.) A Zen morustery is not a place permanent retirement from the world, is Bimarily for training and practice, sesshins and intensive of meditation, working and living together. There vill a two or three month summer training period which will open to anyone who wants to learn or practice meditation in this way. Some or a few persons Will probably live there all year round. We cannot invite many Other Zen Masters monks to come to America for life trcause they have responsibilities in the Orient, With a monastery we can invite some to Stay roc a few months or years. Teaching at the monastery will emphasize the practice and understanding of Zen of meditation. and of religicA1s life in general. The land will cost $150.000. This is much too expensive for Zen Center which by necessity must concentrate its resources primarily on maintaining a good place to meditate in San Francisco. If we are to this land we Will have to have the help Of persons all over America who are interested in establishing such a meditation centet for this country. The location and seclusion Of the are the t:æst We have seen in California. It is an opportunity we shoutd not pass up.

 

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Machine generated alternative text: The pictures are Of Eiheiji Monastery in Japan. While the first on the land for an American monastery witt proinbly not look like this, eventually we would like to tying an architect and master carpenter from Japan to build a monastery in this style.

 

 

WB 66-04 Fall

 

Machine generated alternative text: PUBLICATION OF ZEN CENTER CONT€NTS Page I news 17 lectures 24 Zazen and Lecture schedules WE NEED MONEY FOR THE MOUNTAIN ZEN CENTER Volume V NO. 4 Fall • 1966 We have taken on what seems like an impossible plan to raise $150,000 in a very (at least for the initial payments) short time. We have paid S2500 down on the signing Of the agreement this month, and must raise $25,000 by December 15 of this year and another $25,000 by March 15, 1967. If We pay off the entire amount by March 15, 1967 the purchase price will be reduced $15,000 to $135,000. If we do not raise the $135,000 by then, the remaining payments will be $25,000 on September 15, and December 15, 1967 and March 15 and September 15, 1968, except that the last payment will be $22,500 to account for the initial $2500 down payment. Jnterest will begin at 30./• on March 15, 1967. We have committed ourselves to purchasing this land because it' is such a beautiful and ideal site for a mountain Zen center or monastery. The site itself is good, but what makes it perfect is that it is in the middle of the wilderness Of a 350.000 acre National Forest comprising most of the coastal range between Carmel Valley and Santa Barbara. It will never be urbanized or within the sound of traffic. The only access to •the land is a Zen Center 1881 Bush Street San Francisco Fl 6-7540 Shunryu Suzuki, Roshi, (Zen Master)

 

Machine generated alternative text: 2 20 mile dirt road Cleared by the county once a year. (There is a future Byssibility of an additional 320 acres nearby which include hot springs.) As you know. Shunryu Suzuki Roshi, the Zen Master and Head Of Zen Center, came to America about eight years ago for a short stay, A few persons who were looking for someone to instruct them in meditation came to the old building called the Zen Soto Mission on Bush and Laguna streets. Suzuki Roshi said that he meditated early every morning and that they could join him. Since then, because of the kind and number of persons who have joined him in meditation (he says that he enjoys sitting with Americans and likes their spirit) he has given up his temple in Japan and plans to stay in America }Nrmanently. Dainin Katagiri Sensei came to America about three years ago to help Suzuki Roshi and Zen Center. Their way of teaching is based on letting the essentials of Zen be expressed through each person's "great function" and own American way. At the present time there are about 150 persons who meditate and attend lectures at Zen Center occasionally. About fifty or sixty persons meditate every day, some twice a day. The recent week-long sesshin held in August was attended by more than eighty persons. Considering that one or two disciples is a lot for a Zen master, Suzuki Roshi and Katagiri Sensei need more help and a location for a center in the mountains where there Can more extensive contact between teacher and student. It has long been a hope of Suzuki Roshi to have such a place in the mountains to complete or add to the opportunity for Zen practice in this country. And Katagiri Sensei and the membership and the Trustees Of Zen Center voted unani- mously to buy it. Suzuki Roshi himself is particularly pleased with the land. The land was homesteaded so that it contains 40 relatively flat acres suitable for farming; springs enough to supply water all year around for Fople, irrigation, and the creation Of a small lake: and so that it controls a Small valley enclosed by mountains Or ridges on all sides, over 4000 feet on one side, nearly 2000 feet above the valley floor. It is a wilderness Of animals, birds, mountains, and trees. A Zen monastery is not what the word monastery implies in English: a place to retire fairly permanently from the world. This Zen mountain center would be a place to practice Zen and meditation intensively for a time in a more universal environment. It would be open to anyone who wants to learn and practice Zen meditation. In the beginning we would plan to have one, but later two or more, three-month training periods at the mountain center. These training per- iods, as said, would be open to anyone who wanted to practice Zen meditation. There Seems to be a large number Of persons in this country who would like to meditate at such a center. The interest we have had from Colleges in the East and other places in addition to our own member- ship would make a first summer training period possible of from 150 to 200 persons. At first we would probably build simple frarne platform tents or build- ings. but later we would like to have a Japanese architect and master car- penter help us design buildings appropriate to that mountain area.

 

Machine generated alternative text: Zen Center is a strong meditation group because Of its young members, daily morning and evening meditation, and monthly and yearly sesshins; but it does not have much money. Because of the predominance of younger members (many students and artists, as well as, of course, doctors, lawyers, carpenters. teachers, etc.) our income is limited — sufficient to maintain any ongoing expenses, but not enough to accumulate capital or to make mortgage payments (it is nearly impossible to finance vacant land anyway). So we will have to raise all of the $150,000 (or possibly only $135,000) in order to purchase the land and begin the development of the mountain center. We have to buy the land now, because the owner is under financial pres- sure to sell in the near future. Because of the manner in which the land was homesteaded in relation to the valley, the flat land, and the springs it is nec- essary to have the whole of the 160 acres. And of course for this reason the owner would not sell only a portion of it. He has also been negotiating with other parties who can afford to buy the land outright, but he prefers the use we will make Of the land which will conserve and preserve its natural char- acter. He has suspended Other negotiations to see if we will be able to go through with the purchase. Zen Center needs money for this purchase: large and small gifts or a substantial long term loan which will allow us to meet the initial payment by December 15, 1966 and ideally the reduced purchase price by March 15, 1967. If you can help with gifts or a loan of any size, please do. If each person reading this issue sent a few dollars we would be well on our way. This is the first time we have ever really asked you for money like this. Will you please help if you can. You will be contributing to a most impor- tant effort to establish Zen in America. If we are successful we will have gone a long way to making Zen and meditation experience available to everyone who desires it in America. Zen center is a non-profit organization under California State and U.S. federal laws. Contributions are tax deductible. Checks should be made out to Zen Center. Credits for the following photos of the Mountain Center site are: Pg. 4, Robert S. Boni (top), Richard Baker Pg. 5, Morley Baer pg. 6., Morley Baer pg. 7, Morley Baer (top), Tom Buckley Pg. 8 & 9, Robert S. Boni

 

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Machine generated alternative text: LAND PROJECT MEETINGS ARE BEING HELD EVERY SATURDAY Because of the large amount of work and importance of the effort to raise money to buy the land for the Mountain Zen Center, a number of per- sons suggested and we decided to have meetings every Saturday after zazen at 10 a.m., except when there is sesshin on Saturday and then the meeting will be held after the lecture on Sunday at 10 a.m. Everyone is welcome Of course at these meetings.

 

 

WB 67-01

 

Mountain Center Report - PDF

 

Machine generated alternative text: DOUBLED EXPENSES The cost of running a meditation center at Tassajara Will more than dou- ble the monthly expenses of Zen Center. After the mountain center is under operation for awhile it will begin to pay a good part of its operating expenses. Until then there will be the costs of insurance, of feeding and partially supporting the people working there on building a zendo, of buying building supplies, butane for the stove and electrical generator, and innumerable other small expenses, We also hope in the near future to bring over a Japanese scholar and teacher to assist Suzuki Roshi and Katagiri Sensei and to remain at Tassajara the year around. In order to meet the expenses of running Zen Center and Tassajara, we will need an average pledge of $15 to $20 per month from each member. This is the time of year for the renewal of pledges. To renew your pledge or to initiate membership, please fill out the enclosed card and bring or mail it to the treasurer at Zen Center.

 

 

WB 67-02

 

Zen Mt. Center Report and many articles and pages - PDF

 

Machine generated alternative text: MYTHS People find myths about things that move them. and a number of stories are told about Tassajata more for their mythic and enhancing qualities than for their 28

 

Machine generated alternative text: accuracy. The most Common stories are about the American Indians Who some Americans feel are more their spiritual ancestors than the Europeans. The fact that Indians and their medicine men used Tassajara•s hot springs spiritual regenera- tion and that coyotes, a magical animal for Indians. are seen around Tassajara, en- hances the whole area for many people. Another story told us is that the Dalai Lama's brother said there are three great centers of spiritual vibrations in the world today. and one of them is the Coastal Range in the Big Sur-Tassajara area. Another more scientific story was circulated because of its connection with the Himalayas, the home Of Tibetan Buddhism, and the belief that high mountains are spiritual centers. This is that according to geologists the relatively young (thirty million years; Coastal Range of California is still growing, crumpling and pushing in and upward a little higher each year over lighter rock deep underneath which the growth is trying to balance. They predict that the coastal range may one day be higher than the betan Himalayas. (This kind Of mountain growth may also explain why there arc so many steep, accordion-like ranges around Tassajara. It perhaps also explains the hot springs • Source which may be primary water being released from rocks heated and crystalizing from the great pressure of the mountain growth, The hot springs also may come from ground water collecting and being heated by volcanic gases near the surface.)

 

Machine generated alternative text: Trudy Dixon carrying her oryoki and zazen cushion. Student Rob Gove building the altar for the present zendo.

 

Machine generated alternative text: EARLY HISTORY OF TASSAJARA In 1843. a hunter hiking up the Carmel Valley met a party of On their Way into the mountains. Their leader, who 'Poke Spanish well and so must have been a Minion Indian, told the hunter that they Were going to hot springs to cure skin disease which had broken out among them. They planned to • 'build sweat hut of mud and branches over the place where the hoc water flowed from the ground [the site of the present-day vapor rooms) and then remain there until they got so weak the medicine man would have co carry them out. After chat they would wrap. their bodies with ribs Of deer 0t some other wild animal." When the Indiana •topped using the springs is not known. but by 1868 Frank Rust had opened a camp there. and by the early 1870's "Doc" Chambers and "Rocky" Beasley were hunting out of the caves five mile.' upstream. These caves had been inhabited for at least a thousand years by Indians. who had left white prints of their hands on the walls. Often the sprinp Were occupied by several tribes at once, perh4's by the Costanoans of Monterey and Soledad who could have come down the Church Creek from the Caves, and the Salinans from che Jolon/ San Antonio Misdor area who could have come upstream from the Arroyo Seco. There was reputedly so much game at the springs that there was never much quarrel- inc among the tribes When 'hey did fight elsewhere—which was seldom—the ment the first person on either side fell. everyone retreated. Because the way into the sprinp was so inaccessible, particularly to those to be cured by them, the squatters who succeeded Frank Rust after he vacated his camp the winter Of '69, usually stayed less than a year. despite the still great quantities of game, •from quail to grizzly bear. which abounded there.' "Rocky" Beasley clamed to have killed 132 such beat. The first settler with entrepreneuring aspirations Was Jack Borden and the name he Ove the springs was Tassajara, i.e., a place where meat i' dried and jerked, even though meat had most likely never been cured there. Until then the springs had been called Aßla Cali:nte (Hot Water). a name the Spaniards had given to all the hot springs in California. The following is a description of Tassajara under Borden's proprietorship. as it appeared in a Government Office Travel Guide, A Handbook to Monterey and Vicinity (1875): about forty-five miles from Monterey. There are some dozen hot mineral springs—reported to be very effective remedial agents. 'All the flesh i. heir to. • barring consumption, may find here alleviation Or Cure. The late C. A. Canfield, our Monterey •avant, forwarded some Of Waters to Smithsonian Institute co be analyzed; and it WAS reported the richest spring then known in the United States. Thirty. two ingredients were found herein. The water reaches the surface of the earth at 140 to 150 degees Fahrenheit. Mr. Jack Borden, the pre- sent proprietor, reports some remarkable cures." The paragaph following this states Mr. Borden's intention to form a "joint stock company" to develop Tassajara. but he didn't do either, The first buildings were raised by the next Owner. William Hart, in the late '70's, This included a two or

 

Machine generated alternative text: three room log "hotel," a shale dining room (the present zendo). a few cabins, and a shale bath house (the stone rooms) with a plunge and wooden tubs that resem- bled horse troughs. The road Was begun by Charles Jr., Who purchased Tassajara from Hart in 1884. His partner, John McPhail. was crew boss. The first section, from the James Ranch up to and along Chew's Ridge, was built with local laborers using plows mainly. Then Chinese laborers were brought in from San Jose to live at China Camp and to cut with pick and shovel the eight mile downgrade around Black Butte. The road was opened in 1890. but by 1888 a wagon could make it down by drag- ging large tree behind it. After that a four horse all-day stage from Salinas came in three times a week. But it was not until the early 1950's that the road was made two-way by the county. Previous to that an incoming motorist had to telephone down to the Springs from Chew's Ridge to see if anyone was coming up. -7 Early view of hotel, The road built, Mr. Quilty then began on the 40-room sandstone hotel which Was completed in t 893 but Was burned down in t 949. Both the sandstone and stone used for mortar were quarried in the canyon. Guests in it were fed corn, melons. onions. red peppers and tomatoes which were irrigated with water from the springs; trout caught each early morning from the creek, deer, quail and occasional goat; and for a beverage sometimes, hot spring water with salt and pepper and butter. which One guest claimed • •tasted just like chicken soup."

 

Machine generated alternative text: NEWSPAPER STORIES There has been inuch interest in Zen Mountain Center, bodi in this country and elsewhere. Japanese and American television Stations visited us, a number Of newspapers, a Japanese weekly magazine. several photographers. and a few pee ple writing books which would include descriptions of Zen Mountain. This outside interest makes us aware that we may be practicing Zen for more than just ourselves. Most of the reporters have had a genuine curiosity about and res pect for Zen. And surprisingly most of them showed a real interest in wanting to come back and practice Zen. One Of the first stories that Was thorough and Well-researched was by Jack Goddard in the Village Voice, Thursday. July 6. 1967. Jack. the West Coast 49

 

Machine generated alternative text: writer for the Voice. has a real sense Of what is happening at Zen Mountain Center. His story grew out of two several-day stays at Tassajara. He most recent- ly came in considering a follow-up story, by hiking the twenty-five miles over the very mountains from his house On the coast in eight hours. He arrived exhausted, unable to talk, but ready to write. We are reprinting the story below because it is a good description of what Zen Mountain Center was like before the training period opened in July. Many of the students who were there at the time this Story was written did not stay through the training period. The ones who left were relative beginners in Zen (a few months) and did not have enough real mental and physical experience Of Zen to cope with the facing of oneself brought about in tangaryo (described earlier), and the greater discipline of the training period—mainly a lack Of time for anything except Zen practice. We learned we must encourage students to spend time prac- ticing with Zen groups in the city first—San Francisco, New York, Rochester, Gardena—where the practice is less intensive and helps prepare them for Zen Mountain Center. But these first students in the spring did break the ground— they accomplished an enormous of work, and their Zen practice estab- lished the spirit of Tassajara.. Although the central metaphors of religion are often ones (note the use of the kyosaku stick to help students in Jack's story), like Christ" crucifixiow or Bodhidharma's nine year sitting, still the beginner must be able to find a way inv religion to develop his own possibilities. For this reason, beginning next year the summer win be left Open to students and visitors, with the fan, winter. and spring reserved for more experienced sitters.

 

Three Articles from Village Voice, Berkeley Barb, San Jose Mercury News - PDF

 

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Machine generated alternative text: A quiet place in the Tassajara Stream.

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Machine generated alternative text: He was found in a tree when tee first came to Tassaiara and we have left him there. 71

 

 

WB 68-01 Summer

 

Machine generated alternative text: With the continued and sustaining support of our donors Zen Center has been able to make two more payments on Zen Mountain Center: $40,000 an December 15th, 1967 and $20,000 on March 15th, 1968. Thus, $137,500 is now paid of the $300,000 purchase price. The amount still owed is S162,SOO due in $20,000 installments every December 15th and March 15th until the final payment of $22,500 on March 15, 1972, plus $21,000 in loans and $7 ,OOO in interest. Back in 1965, the total Zen Center income was $6,612 and the officers were able to do all the administrative work in their spare time. Even as late as March, 1967, President Dick Baker and Treasurer Silas Hoadley could still handle everything with the help of one part-time secretary who wrote thank- you notes. But this year both Dick and Yvonne Rand are salaried, and Silas, John Steiner and Claude Dahlenberg, who have independent incomes, are able to donate their time to Zen Center, as do several other full-time and many more part-time volunteers. Six more students work in the Office at Zen Mountain Center. Much time is spent in preparation and distribution of the literature which informs people of our purposes, activities and needs, and then in answering by letter or in person the many inquiries that result from these mailings. Also considerable time and energy must go into runnin the guest season at Tassajara, so that Zen Mountain Center can be selt supporting once the property is paid for. Parkinson's Law that work expands as the number of workers increases does not apply here, as all these workers are Zen students who would be content to learn Suzuki Roshi's way by laying stones or sewing robes. The concern of Zen Center, after all. is not to operate a religious business but to éve those who wish it the opportunity to study Zen in America, sa that teachers can be trained and the tree that has been planted in our sandy mountain soil can continue to grow. For all our American impatience, Buddhism grows slowly and must carefully tended. It is in the nature of Zen that it cannot develop quickly despite the demands made of it by our modern ways and media. A Zen master can train only a limited number of students himself and must have the supp.*t of other teachers and of his own experienced disciples. Yet one effect of fund-raising publicity has been a large increase in the number of people studying at Zen Center and Zen Mountain Center. Because of this influx Of new students, Suzuki Roshi has not been able to concentrate on intensively training his older students or even personally meeting with the many who wish to be his students. Accordingly, Zen Center is inviting two or three young priests to come to America next year from Japan and is sending Dick Baker to Japan to represent Zen Center while continuing his studies there. These new priests will improve the ratio of students to teachers and thus lessen the strain on Suzuki Roshi. We will lose for a time the leadership of Dick, however. Zen Center has grown rapidly over the last nine years, from two students and Suzuki Roshi sitting on pushed-together pews. to several hundred sitting in a main zendo in the city, with its associated zendos in Los Altos. Berkeley and Mill Valley, and in a community for intensive practice in the mountains. Now is the time co refuse the pressure for further expansion, so that these 2

 

Machine generated alternative text: students can have the best conditions for deepening and polishing their practice and so that Suzuki Roshi can direct himself fully towards his essential work of raining successors. For these reasons we are asking our donors if they can help us complete our payments this year. This would mean m one contribution now instead of several over the next four years. It was your extraordinary support which made it materially and emotionally possible to purchase the Hot Springs buildings and lands instead of the undeveloped Horse Pasture property originally proposed, Thus full-time practice was begun five years earlier than anyone thought possible. With your assistance we can again make a significant step forward. If the payments can be made before the end of this year, that energy which the Zen Center students and staff would have to divert into fund-raising over the next four years could instead be put to its proper use: to fully practice Zen in America in a community centered on meditation and on an undogmatic approach to Buddhism. Will you please help us complete the purchase now? Meditation at Zen Mountain Center

 

Spring Practice Period report - PDF

 

Tassajara Report pp8-15 - PDF

 

Machine generated alternative text: Compound post for the roof Of the new kitchen 19

 

 

WB 68-03-04 Fall

 

Machine generated alternative text: Last summer Zen Center was at a critical stage in its evolution. The numerous changes resulting from the advent of Zen Mountain Center needed to be consolidated into a satisfactory and stable teaching situation for Suzuki Roshi and the Stu. dents. Zen Center found that a number of donors were willing to contribute for the specific purpose of freeing the students from the pressures of fund-raising so that they could concentrate on continuing the development of Zen Center and Zen Mountain Center. Nearly S65,OOO was donat- ed. This amount was turned over to Bob and Anna Beck, the previous owners of Tassajara, to cover the next three payments. In return they reduced the final purchase price. Zen Center will now be able to diminish the expense and energy drain of two fund-raising drives a year and direct its funding activities in a more balanced way. It is hoped that enough will be donated in an annual drive early each fall to the following December and March pay- ments in advance. However, if you had planned to make a contribution towards this December's payment, please do. $12,000 in personal loans is already overdue and S104,OOO is still owed on the Zen Mountain Center land. Why one should help cannot be easily explain- ed. There may not be any personal benefit derived from doing so. In the Diamond Sutra Buddha asks: "What do you think. Subhuti, if a son or daughter of good family had filled this world system of a 1,000 million worlds with the seven precious things, and then gave it as a gift to the Tathagatas, the A rhats, the Fully Enlightened Ones, would they On the strength of that beget a great heap Of merit? ' ' Subhuti replied: "They would, O Lord, they would, O Well Cone! But if, on the other hand, there were such a thing as a heap of merit, the Tathagata would not have spoken of a heap of merit. The Emperor Of China asked a similar estion of Bodhidharma: "Since I ascended the throne, began the Emperor, have erected numerous temples. I have published many sutras; I have benefited the monks in countless ways. What merit shall I obtain?" "None whatever said Bodhidharma. ' ' What is your name?" demanded the Emperor. don't know. said Bodhidharma- 2

 

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WB 70-1 Winter

 

Winter/Spring Practice Period at ZMC, 1969, pp20-30- PDF

 

Machine generated alternative text: Han and Densho at Tassajara, used to signal the changing events of the day.

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Machine generated alternative text: Tassajara Creek by the steam rooms, approaching high water, February 1969.

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Machine generated alternative text: LAMA GOVINDA wsrrs TASSAJARA During the fall practice period of 1968 Lama Anagarika Govinda and his wife, Li Gotami, accompanied by Iru Price of the San Francisco Arya Maitreya Mandala center. came to visit Tassajara. The author of several well-known books' as well as many articles on Buddhism, Lama Govinda has achieved wide recognition as an highly articu- late spokesman for the Vajrayäna as it was practiced in Tibet. An Austrian by birth, he was ordained as a Theravädin monk in Ceylon as a young man and, twelve years later, went to India and Tibet where he began a study of the Vajrayäna which led eventually to his ordination as a lama of the Kargyiitpa sect. He met Madam Govinda, Li Gotami, while teaching at Rabindrinath Tagore's College in Shrinigar. She has traveled extensively in Tibet with her husband, studying Buddhism there, and was initiated into the Kargyütpa sect herself. The Govindas now live in North India. at Alniora. in the foothills of the Himalayas. Lama Govinda founded and is the spiritual leader of the Arya Maitreya Maodala, a Vajrayäna group which has study centers in America and in Europe. He is presently at work on a number Of new books, one of them a new approach to the interpretation of the r Ching, the Chinese oracular classic which has been of great importance in the cultural history of Tibet. Lama Govinda and Li Gotami stayed at Zen Mountain Center for four days. resting quietly after several weeks of strenuous lecturing thro ughout the United States. Lama Govinda lectured once in the zendo. (This lecture, Siddhas and Zen Buddhism, follows.) He also led an open discussion in which students asked various questions about the Vajrayäna, Tibet, and the Lama's own life and experiences. He related more of the Siddha tales, illustrating them with his own drawings of the legendary figures, and often stressing the need for inspiration and joy coupled with dedication in spiritual practice. Most students had read at least one of his books, and the discussion was informed and lively. Madam Govinda is an accomplished photographer and painter, as is Lama Govinda himself, and on the third day of their visit she organiied an impromptu exhibition of their works in the guest dining room; excellent photographs, water-colors, and ink drawings of Tibetans, their monasteries, and their religious art. She stayed in the room all day, answering questions, relating endless fascinating anecdotes and stories (particularly about their adventures trekking through Tibet to trace the famous frescoes at Tsaparang), charming everyone with her incredible energy and good humor. • Foundations of Tibetan Mysticism, Ryder, 1959. Mandalg (poems, in German). Origo Verlag, 1961, The Psychological A of Early Buddhist Philosophy. Ryder. 1961. The Way Of the White Clouds, Hutchinson, 1966. 40

 

Machine generated alternative text: The impression made by the Govindas' visit was powerful and lasting. Many students had opportunities to talk with Lama Govinda in his room and found the peace, deep quietude and friendly alertness of the man very moving and inspiring. Madam Govinda, too, was very happy to talk with students, and many, particularly the women, got a new and revitalized view of Buddhist practice-life from her. Lama A Govinda.

 

 

WB 70-2 Summer

 

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P2 - Noah - read about Noah in Tassajara Stories

 

Machine generated alternative text: Inside a Cave in a narrow canyon near Tassajara The vault of rock is painted with hands. A multitude of hands in the twilight, a cloud Of men's palms, no more, No other picture. There's no one to say Whether the brown shy quiet people who are dead intended Religion or magic, or made their tracings In the idleness of art; but Over the division of years these careful SignHnanual are now like a sealed message Saying: "Look: we also were human; we had hands, not paws. All Hail You people with the clever hands, our supplanters In the beautiful country; enjoy her a season, her beauty, and come down And be supplanted; for you a.l«» are human". — Robinson Jeffers Tim Buckley 6

 

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P7 - the Narrows

 

Tassajara pp10-16 - Nature - PDF including the three entries below:

 

Machine generated alternative text: 10 TASSAJARA CALENDAR, HERBAL & BESTIARY Tim Buckley and Frances Thompson 13 ABOUT THE GARDENS AT TASSAJARA Frances Thompson 15 TASSAJARA ROCKS Sterling Bunnell

 

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WB 84-1

 

Rebuilding the baths - with historical info - PDF

 

 

WB 84-2

 

Birds of Tassajara by William Sterling - PDF

 

 

WB 85-1

 

Update on rebuilding the baths - PDF

 

 

WB 92-2

 

Machine generated alternative text: Tassajara Ninety-seven people attended Tassajara 25th anniversary alumni unicm, this *ptember I —13 (not counting a of Tassajara Who are alumni from Way back when). We began with a Btxqhisattva Ceremony on the lawn beneath the rising with Abbot Mel as kokyo leading the chants. We zazen, worked together, Sang and told Okusan the group with a joyous rendition of a Japanese fishing K'ng, and Kobun Chino Roshi guided us in a ceremony at the ashes sites of Suzuki Roshi amd Katagxri Tassajara residents and staff supervised and Pined in with cheerful patieIRÄ2 and Wann A was had by Reunion Yearbook For the reunion Layla Ikxkhorst put together a yearbook of pic- excerpts from the shuso log and Year Book, and lists Of practice period students from 1967—89. Copies of the yearbook may purchased in person Or by mail for S22 from the City Center of-

 

 

WB 93-2 Fall

 

Chews Ridge Ceremony - Teah Strozer - PDF

 

 

WB 95-1 Spring

 

Indian bones - Gene DeSmidt - PDF

 

 

WB 96-1 Spring

 

Machine generated alternative text: Tae drung ray-n was bail iT the I BOOS ane a ccntæp:ece 'asaajara 40t Spring's and somewÅat bawdy past casino, speakeasy massage parlor Tassajara's resort reputatior has beer kindly yet persiEently -_-ansfcrrnec since l,he or Suzuk Rashi in 1967 wth an early-hour meditation sch-eule and Tiles of ethical ce, VViLh affection and respect we honor the bLilders in thnse rugged mountains who took deiight in the beauty of the vaiiey and created these wonderful buildings induding this dining 0301m, which through necessary seismic upgrading wc hope to preserve and enhance.

 

from Stone Dining Room by Fu Nancy Schroeder

 

 

WB 96-2 Fall

 

Landscaping with Native Plants at Tassajara - PDF

 

WB 99-2 Fall

 

Fire Comes to Tassajara (on Sept. 8, 1999) - PDF