From East to West: Zen 禅 in Puerto Rico and the US By Efraín Suárez Arce Prof. Juan C. Canals English 3232(OU1) 24 November 2008

1. From East to West: Zen 禅 in Puerto Rico and the US
By Efraín Suárez Arce
Prof. Juan C. Canals
English 3232(OU1)
24 November 2008

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Outline
THESIS: A careful and detailed analysis of the history of Zen Buddhism in the US and
Puerto Rico reveals the deep and positive influence that this religious philosophy has
had on American Culture and thought, in spite of its appropriation and misuse by the
Beatniks, the Hippies and the New Age movement in different periods.
I. Introduction
A. History of Zen Buddhism from the 5th
to 19th
Century BCE.
B. Edwin Arnold’s The Light of Asia
II. Zen Buddhism in the United States and Puerto Rico
A. Arrival of Zen Buddhism to the United States
B. Influential People in American during this period
1. Soyen Shaku
2. Eugen Herrigel’s Zen in the Art of Archery
3. D.T. Suzuki
C. Appropriation and use of Zen by Beat poets and authors
of the 1950’s
1. Allen Ginsburg
2. Jack Kerouac’s Dharma Bums

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3. Alan Watts
D. Appropriation and use of Zen by the counterculture of the 1960’s
1. Herman Hesse’s Siddhartha
2. Philip Kapleau
C. The New Age movement of the 1970’s
1. Zen and the Art of Motorcycle Maintenance
2. Definition of The New Age movement
a) What tнe #$*! Dө ωΣ (k)πow!?
b) The Theosophical Society
III. Zen Buddhism in Puerto Rico
A. Kyozan Joshu Sasaki,Roshi
1. Arrival in the US in 1962
2. Founding of first Zen center in the US
B. Oscar Moreno, Ph.D
1. Background in Zen
2. Meeting Sasaki,Roshi
3. Sasaki Roshi’s arrival in Puerto Rico

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C. Founding of Cho-on-Ji (Centro Zen de Puerto Rico)
IV. Conclusion
Efraín Suárez Arce
Prof. Juan C. Canals
English 3232(OU1)
24 November 2008
From East to West Zen 禅 in Puerto Rico and the US
Introduction
Zen, at least the word and general concept of Zen, has been a part of mainstream
culture for quite some time. Many Hollywood movies have had considerable commercial
success using concepts related to Zen philosophy in their storylines, such as The Matrix
Trilogy and the Star Wars series. We have today many openly Buddhist stars like
Keanu Reeves, Richard Gere, Ricardo Bloom and Tina Turner. The word “Zen” is used
for all sorts of articles, from electronic articles to a perfume. There are the more than

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200 books with tiles inspired by the 1950’s book, Zen in the Art of Archery. The common
theme among them is usually that doing an ordinary task, such as fixing your
motorcycle, can have a spiritual dimension. Phrases like “Go with the flow” have
become commonplace in sports, acting, advertising and popular journalism. In spite of
all this, many people have a very limited idea of what Zen really is. The Buddhist aspect
and the mental self discipline involved in this spiritual path are often overlooked. This
project contains a careful and detailed analysis of the history of Zen Buddhism in the US
and Puerto Rico which reveals the deep and positive influence that this specific
philosophy has had on American Culture and thought, in spite of its appropriation and
misuse by the Beatniks, the Hippies and the New Age movement in different periods.
Zen 禅
Zen is a school of Buddhism that emphasizes the practice of one’s duty, or virtuous path
according to Buddhist teachings and experiential wisdom – specifically as realized by
way of meditation. As such, it de-emphasizes both theoretical knowledge and the study
of religious texts in favor of direct experience. Zen is thought to have developed as an
amalgam of various currents in Mahāyāna1
Buddhist thought in China during the 7th
century CE, among them the Yogācāra2
and Madhyamaka3
philosophies, the
Prajñāpāramitā4
literature and of local traditions in China, particularly the of naturalistic
mysticism of Taoism, the humanism of Confucianism and Huáyán5
Buddhism. Zen (or
Cha’an, as it was called in China) kept the essential Mahayana teachings of India but in
1
One of the two main existing schools of Buddhism. See <http://en.wikipedia.org/wiki/Mahayana>
2
The practice of yoga and meditation. See <http://en.wikipedia.org/wiki/Yogacara>
3
A tradition systematized by Nāgārjuna. See <http://en.wikipedia.org/wiki/Madhyamaka>
4
Scriptures that approach the subject of the Perfection of Wisdom.
5
Huáyán is also called Kegon in Japanese or Flower Garland Buddhism.

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a much simpler form, minus eternal Buddhas and other divine beings, with heavens and
hells, which had been introduced into Mahayana literature to represent the vast
metaphysical and cosmological dimensions of man and his universe. Zen evolved its
practice and aesthetics out of a sense of discarding the rigidity, conformity and
predictability of thought of Theravada Buddhism, which had become to them over
scholatized.
From China, Zen later spread southwards to Vietnam and eastwards to Korea and
Japan.
During the 1870s under the reign of the Emperor Meiji, American and European
Intellectuals began traveling to Japan to learn more about their culture. In 1879 a British
writer named Edwin Arnold published a life of the Buddha written in free verse called
The Light of Asia; or The Great Renunciation. This poem emphasized the parallels
between the lives of the Buddha and Jesus without arguing directly that the lives and
thought of these two teachers were similar or identical. Before the book's publication,
very little was known outside Asia about the Buddha and Buddhism, the religion which
he founded, and which had existed for about twenty-five centuries. The book has been
highly acclaimed from the time it was first published.
Perhaps the most significant event in the arrival of Buddhism in America, especially Zen
Buddhism, was the Parliament of the World's Religions, held in Chicago in 1893. The
Buddhist nations of China, Japan, Thailand, and Sri Lanka all sent representatives.
Among them was Soyen Shaku, a Japanese Zen master of the Rinzai School. This

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Parliament provided the first major public forum from which Buddhists could address
themselves directly to the Western public.
Another influential figure was a German philosopher named Eugen Herrigel who
taught philosophy at Tohoku Imperial University in Japan from 1924-1929. During that
time he studied traditional Japanese archery under Awa Kenzô, a prominent master of
the art, in the hope of furthering his understanding of Zen. Herrigel wrote a short book
called Zen in the Art of Archery, which was translated into English in 1953 and
Japanese in 1955. To this day the book is very influential in how Westerners view Zen
Buddhism. One example of this is the idea that a devotee may study a simple task for
many years at the feet of a master, before being allowed to do more substantial tasks.
Another very influential person in the Zen Buddhist movement of the time was an
associate of Soyen Shaku's, who would have the greatest literary impact. This was
Daisetz Teitaro Suzuki. Through English language essays and books, such as Essays
in Zen Buddhism (1927), he established himself as the unofficial ambassador of Zen
Buddhism to Western readers until his death in 1966.
The 1950’s
In the late 1950s and early 1960s a group of American writers (called "the Beat
Generation" or "beatniks") came to prominence, rejecting mainstream American values,
experimenting with drugs, exploring alternate forms of sexuality and Eastern spirituality,
using concepts and imagery from Buddhism, Judaism, Catholicism, etc. The word
"beat" referred to their shared sense of spiritual exhaustion and feelings of rebellion
against what they saw as the general conformity, hypocrisy, and materialism of the

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larger society around them caught up in the unprecedented prosperity of postwar
America.
In 1956 one Beat author, Jack Kerouac chronicled parts of his experience with
Buddhism in The Dharma Bums, published in 1958. The book received harsh criticism
from respected figures of the time like Alan Watts, who dismissed the book as "Beat
Zen”.
Another beat poet, Allen Ginsberg, experimented with various psychedelic
stimulants to create visionary poetry, Ginsberg traveled to India in 1962, where he
stayed for nearly two years, and he met with holy men in an effort to find someone who
could teach him a method of meditation that would serve as a vehicle for heightened
spiritual awareness. Ginsberg realized that meditation, not drugs, could assist his
enlightenment. He later had a chance encounter with Chögyam Trungpa, a Tibetan
Buddhist meditation master of the Vajrayana school, on a New York City street. He
became his friend and life-long teacher.
Alan Watts was a British philosopher, writer, speaker, and student of
comparative religion. During his teenage years he entered the London Buddhist Lodge
which had been established by the Theosophical Society. In 1936, at age 21, he met
D.T. Suzuki. Aside from discussions and personal encounters, he absorbed, by studying
the available literature, the fundamental concepts and terminology of Zen Buddhism. In
1936, Watts published his first book The Spirit of Zen, which he later admitted to be
mainly digested from the writings of Suzuki. He saw Zen as a vehicle for a mystical
transformation of consciousness, and also as a historical example of a non-Western,

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non-Christian way of life that had fostered both the practical and fine arts. Although he
was born in Great Britain and did not consider himself a Beat, he lived around San
Francisco in the late fifties and was one of the early writers to bring Zen Buddhist
thought to the West. His books on the virtues of Zen Buddhism for example, Beat Zen,
Square Zen, and Zen, were widely read and greatly influenced the direction of the Beat
movement.
The 1960’s
Sometime during the 1960s, the Beat culture gave way to The Sixties
Counterculture and the “Hippies”. They found the alleged countercultural ideas of Zen
Buddhism attractive; their disillusion with American nationalism and militarism motivated
them to seek partial identification in the dress, diet, music, philosophy and religions of
the Far East. One contributing factor in the popularity of Zen amongst the hippies was
the writings of the American Zen teacher Philip Kapleau.
In 1965 Philip Kapleau formed the Rochester Zen Center in Rochester, NY with the
permission of his teacher, Haku'un Yasutani. At this time there were few if any American
citizens that had trained in Japan with ordained Buddhist teachers. Kapleau had spent
13 years (1952-1965) and over 20 Sesshin (week long intensive retreats/courses)
before being allowed to come back and open his own center. During his time in Japan
after World War II, Kapleau wrote his seminal work; The Three Pillars of Zen: Teaching,
Practice and Enlightenment, which recorded a set of talks by his teacher outlining his
approach to practice, along with transcripts of private interviews and some additional
texts. He, being a Zen Buddhist Teacher, sought to

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… (Set) forth the authentic doctrines and practices of Zen. (pg XV)
He would write that academics, “obviously unpracticed in Zen...” (pg.4) like Watts and
Suzuki just don’t get it:
The attempt in the west to isolate Zen in a vacuum of the intellect, cut off
from the very disciplines which are its raison d’être, has nourished a
pseudo-Zen which is little more than a mind-tickling diversion of highbrows
and a plaything of beatniks. (pg.xv)
…the earnest seeker need not grope along the hazardous paths of the
occult, the psychic or the superstitious… (pg. 4)
No account of the history and development of Zen, no interpretations of
Zen from the viewpoint of philosophy or psychology and no evaluation of
the influence of Zen on archery, Judo, Haiku poetry or any other of the
Japanese arts will be found here. Such extraneous facts and
speculations…have no legitimate place in Zen training.(pg. 4)
Many in the Hippie movement were attracted to Hermann Hesse’s work Siddhartha. It
was published in the U.S. in 1951 and became influential during the 1960s. In the novel,
Siddhartha, a young man, leaves his family for a contemplative life, then, restless,
discards it for one of the flesh. He conceives a son, but bored and sickened by lust and
greed, moves on again. Later, Siddhartha comes to a river where he hears a unique
sound. This sound signals the true beginning of his life . Neither a practitioner nor a
devotee, neither meditating nor reciting, Siddhartha comes to blend in with the world,
resonating with the rhythms of nature. The novel parallels the life of Buddha and seems

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to argue that certain lessons cannot be taught but come from one's own experience. In
this novel, experience is shown as the best way to approach understanding of reality
and attain self realization. Hesse’s crafting of Siddhartha’s journey shows that
understanding is attained not through scholastic, mind-dependent methods, nor through
immersing oneself in the carnal pleasures of the world, however, it is the totality of these
experiences that allow Siddhartha to finally attain understanding.
Seen in this light, the individual events in Siddhartha’s life are meaningless when
considered by themselves, but at the same time they cannot be considered detractions,
for every action and event that is undertaken and happens to Siddhartha helps him to
achieve understanding. The sum of these events becomes experience. 6
The 1970’s
The 1970’s would see a fusion of the secular pop psychology of the day with popular
spiritual movements of the time. Books such as Robert Pirsig’s Zen and the Art of
Motorcycle Maintenance: An Inquiry into Values (1974) combined the promise of
unlimited potential and self-actualization with spirituality. The title of the book is a play
on the title of the book Zen in the Art of Archery.
…and here the New Age movement was born.
New Age is a movement where the practitioners choose aspects of spirituality,
cosmology, esotericism, astrology, scientific and alternative medicine,
environmentalism, Hinduism, Neo-paganism, esotericism, Quantum Physics, Zen, and
6
As a practicing Buddhist, I must state that though I loved this book, this idea is very convenient, very adolescent
and very misleading.

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any other strange and/or exotic concept that appeals to them according to personal
likes and dislikes. It also combines aspects of humanism, collectivism and
environmentalism. The New Age Movement first appeared as an entity in the 1960s and
1970s, although elements can be traced back to the late 19th and early 20th centuries.
New Age practices and philosophies are found among many diverse individuals from
around the World. This is clearly represented in the recent movie, What tнe #$*! Dө ωΣ
(k)πow!?, a 2004 film which uses interviews, computer-generated graphics, and an
interesting story to propose a spiritual connection between quantum physics and
consciousness. The film has been criticized for misrepresenting science and has been
called quantum mysticism.7
Scientific skeptic James Randi described the film as "(a)
rampant example of abuse by charlatans and cults." The Committee for Skeptical
Inquiry dismisses it as "a hodgepodge of all kinds of crackpot nonsense," where
"science (is) distorted and sensationalized."
The very first of these “New Age” groups, the Theosophical Society, were among
the first to read, translate, publish and distribute Buddhist scripture at the beginning of
the 20th
century. They believed that all religions are attempts by a "spiritual hierarchy" to
help humanity to evolve spiritually, and that therefore each religion has a portion of the
truth. In reality, The Theosophical Society was dedicated to the study of the occult and
was only partly influenced by Hindu and Buddhist scriptures. The Theosophical
Society's leaders claimed to believe that they were in contact, by way of visions and
messages, with a secret order of adepts called the "Himalayan Brotherhood" or "the
Masters". Although most of the Theosophists seemed to have believed that they were
7
<http://en.wikipedia.org/wiki/What_the_Bleep_Do_We_Know!%3F>

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Buddhists, they held idiosyncratic beliefs that separated them from all known
mainstream Buddhist traditions.
Kyozan Joshu Sasaki,Roshi8
Kyozan Joshu Sasaki was born in Japan in April 1907. At the age of fourteen, he
traveled to northern Japan, to
become a Zen student. There he was
made a novice monk. Sasaki was
ordained an Osho (priest) at the age
of twenty-one, receiving the name
Kyozan. Between the ages of 21 and
40, Kyozan lived as a priest at
Myoshin-ji in Kyoto, but in 1947 at the
age of forty, he received his authority
as a Roshi and became abbot of his
own monastery. In 1953, Roshi became abbot of Shoju-an in Iiyama, Nagano
Prefecture. Kyozan taught at Shoju-an for 15 years, when he was asked by the abbot at
Myoshin-ji to relocate to America.
Dr. Robert Harmon and Gladys Weisbart, both members of the Joshu Zen Temple in
Little Tokyo, Los Angeles, had been independently trying to bring a Rinzai Zen monk to
Los Angeles. Together they began a united campaign. After working out the details by
correspondence, the Kancho of Myoshin-ji, Daiko Furukawa Roshi, formally requested
Joshu Roshi to begin teaching Zen in the United States.
8
Roshi means, “old teacher” in japanese and Kyozan is his Buddhist name.

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He arrived at Los Angeles International Airport on July 21, 1962, carrying with him both
Japanese-English and English-Japanese dictionaries.
Over the next few years, as Roshi's reputation spread throughout Southern California,
he led group meditation sessions in several homes. In July 1967, Roshi decided to
commemorate his fifth anniversary in the U.S. by conducting his first seven- day Dai-
sesshin9
in the mountain village of Idyllwild, Calif. In January 1968, the organization's
name was changed to Rinzai-ji, Inc., and it bought its first property, Cimarron Zen
Center. Cimarron now is known as Rinzai-ji.
Three years later, Rinzai-ji's main training center, Mt. Baldy Zen Center, was opened
high in the San Gabriel Mountains east of Los Angeles.
Mt. Baldy Zen Center has gained a reputation in American Zen circles for its rigorous
practice, which includes 19-hour-a-day sesshin schedules. Most of Rinzai-ji's monks
and nuns have received some or all of their training there.
With the establishment of the Rinzai-ji and Mt. Baldy Zen Centers, Joshu Roshi had laid
the groundwork for a corps of ordained monks, nuns, and priests to help him carry out
his work. Today many consider him to be the dean of Zen teachers in America, due to
his seniority and the vitality of his dharma, and he is among the oldest Zen priests in the
world. He is now 103 years old and plans to visit Puerto Rico to direct a Sesshin in
March, 2009.
Oscar Moreno, Ph.D
9
a period of intensive meditation (zazen) in a Zen monastery.

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Oscar Moreno, PhD is a 61 year old retired mathematician from the University of Puerto
Rico; Rio Piedras campus. He is also the man responsible for bringing Zen Buddhism to
Puerto Rico and is the most senior Zen Practitioner on the island. It all began when
during the 1970’s when he read Erich Fromm’s Art of Loving, which mentions Zen
Practice. After reading the works of D.T. Suzuki and Kapleau and practicing on his own
for some time, he visited Sasaki Roshi’s Bodhi Mandha temple in New Mexico in 1975
and formally became his student. With the help of Prof. Luis Oscar Gomez, a
puertorican expert on Buddhism from the University of Michigan Roshi conducted the
first Sesshin in Puerto Rico in 1979. In 1983, the ACOPRO (Accion Comunitaria para el
Progreso) center, built by Mr. Salvador Sendra was offered and acquired as Cho-on-Ji
Centro Zen de Puerto Rico. During our interview Dr. Moreno spoke about Sasaki
Roshi’s specific Zen training method, called Nyorai.10
Tando Jeffrey Bower was invited from California to help direct and develop the Center
and remained as director of Centro Zen until 2001. He was substituted by Zengetsu
Wanda Stewardson who became Kanju of Centro Zen until 2006 when Gentatsu Oscar
Pereira was appointed Vice Abbot by Sasaki Roshi. Recently Kigen Raúl Dávila-Rivera
has been named Vice Abbot by the Roshi.
10
Actually, though I am a Zen practitioner, I was totally lost, hearing about these really advanced Zen concepts like Nyorai. It’s like being a
math student listening in fascination to a quantum physicist.

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IV. Conclusion
We have sought to trace the development of Zen Buddhism from its birth in China in the
5th century to its arrival and development in Japan in the 1300’s and on to its arrival to
the United States in the 20th century where it was appropriated, distorted and misused
by occultists, academics, beatniks, hippies and in recent years, the New Age
movement. We are forced to admit that a big part of these misunderstandings are due
to the nature of Zen itself as a philosophical movement in Buddhism. Zen evolved its
practice and aesthetics out of a sense of discarding the accepted everyday routines and
habits of thought and experience and is in opposition to the rigidity, conformity and
predictability of thought prevalent the older, more conservative Theravada branch of
Buddhism. Rather than rely on habits, customs and routines, Zen values practical
actions over intellectual thought. On the other hand, haphazard translations and
interpretations of Zen teachings over the years have misled many. We have explained

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its arrival in Puerto Rico in the early 1980’s with the Japanese Zen teacher, Kyozan
Joshu Sasaki, Roshi and the founding of the Centro Zen de Puerto Rico. We have
explained the growth and development of (authentic) Zen Buddhism in Puerto Rico until
the present. If this research project has exceeded the number of pages required, we
hope the reader will understand that our sole intention is to present a responsible, clear
and accurate portrait of Zen. Also, though we are aware of the MLA standards for
illustrations and/or photos, we were unable to figure out how to place the captions under
each photo. We have deliberately avoided going in detail into the tenets and beliefs of
Zen Buddhism in order to keep this project at a readable length. We trust that if the
reader is curious to delve deeper into the beauty and simplicity that Zen offers, he or
she will find his way to it, as Zen masters and their students have done for hundreds of
years. It all begins with a single step.
V. Works Consulted
Asma, Stephen T. – Buda para Principiantes Longseller, S.A. 2001
Bancroft, Anne - Zen, Madrid: Debate, 1988.
Beck, Charlotte Joko - Everyday Zen, Harper One 1989
Bercholz, Samuel and Chödzin Kohn, Sherab, comp. and ed. Entering the Stream: An
Introduction to the Buddha and his Teachings, Random House, 1993
Birnbaum, Alfred & Kanmei, Riku- Zen para Gatos, Buenos Aires, Editorial Troquel,
1996
Bishop, Mark - Zen Kobudo Charles E. Tuttle Co., 1996

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Buddhism in Practice, Donald S. Lopez, Jr., ed., Princeton, N.J. Princeton University
Press, 1995.
Fromm. Erich – Zen Buddhism and Psycoanalyisis, Harper & Bros., New York 1960
Goddard, Dwight (ed.) - A Buddhist Bible, George G Harrap and Co. LTD. 1956
Harvey, Peter, El Budismo (spanish trans. Silvia Noble) Cambridge University Press,
1998.
Herrigel, Eugen - Zen in the Art of Archery Pantheon Books, Inc. 1953
Hoff, Benjamin - The Te of Piglet, Penguin Books, USA 1992
Humphreys, Christmas - Teach Yourself Zen Chicago, Contemporary Books, 2003
Kapleau, Philip -The Three Pillars of Zen: Teaching, Practice and Enlightenment,
Beacon Press, Boston 1967
Leggett, Trevor - Zen and the Ways Charles E. Tuttle Co., 1998
Loori, John Daido - The Heart of Being: Moral and Ethical Teachings of Zen Buddhism,
Tuttle Publishing 1996
-- Celebrating Everyday Life: Zen Home Liturgy
Dharma Communications Press 1999
McClain, Gary & Adamson, Eve - The Complete Idiot’s Guide to Zen Living
Alpha Books, 2004

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Ratti, Oscar & Westbrook, Adele - Secrets of the Samurai: A Survey of the Martial Arts
of Feudal Japan, Charles E. Tuttle Publications, 1987
Reps, Paul & Senzaki, Nyogen - Zen Flesh, Zen Bones Shambala Publications, 1994
Pirsig, Robert M. - Zen and the Art of Motorcycle Maintenance: An Inquiry into Values,
New York: Bantam Books, 1981, c1974,
Sánchez Sorondo, Gabriel - La Sabiduria del Zen, Buenos Aires: Devas, 2004
Sargent, Jiho - Asking about Zen (span.) Weatherhill, Inc. 2002
Society for Buddhist Understanding- The Teaching of Buddha
Kosaido Printing Co. 2007
Suzuki, D(aisetz) T(eitaro) - Zen Buddhism: Selected Writings of D.T. Suzuki
Doubleday and Co. 1956
Suzuki, D(aisetz) T(eitaro) - Zen and Japanese Culture
London, Routledge and Kegan Paul, 1959.
Suzuki, D(aisetz) T(eitaro) - Zen and Japanese Buddhism
Tokyo, Japan Travel Bureau [1965]
Suzuki, Shunryu - Mente Zen, Mente de Principiante
Buenos Aires, La Frambuesa, S.A. 1987
Wood, Ernest, Zen Dictionary, (span) México, D.F.: Paidós, 1990

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Yuang, Tao - El Arte de los Maestros Zen, Buenos Aires, Longseller, S.A, 2001
FILMS
The Zen Mind: A Zen Journey across Japan, DVD 2007, 60min,
Dir.Jon Braeley, Empty Mind Films
Little Buddha, DVD1996, 123min, Dir. Bernando Bertolucci,
Cast: Keanu Reeves, Briget Fonda, Miramax Classics
The Still Point: Introduction to Zen Meditation, DVD 2005, 60min
With John Daido Loori, Dharma Communications
ONLINE ARTICLES
Blumenthal, Ralph - A Very Old Zen Master and His Art of Tough Love,
The New York Times, Published: December 9, 2007
<http://www.nytimes.com/2007/12/09/us/09zen.html?_r=1&oref=slogin>
MAGAZINE ARTICLES
Shapiro, Rami – Where is God when stick hit floor?
BuddhaDharma: The Practitioner’s Quarterly, Spring 2008, pg. 59-64
Fischer, Norman – Rethinking Ritual
BuddhaDharma: The Practitioner’s Quarterly, Spring 2008, pg. 65-68
Loori, John Daido - Becoming the Mountains and Rivers

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BuddhaDharma: The Practitioner’s Quarterly, Fall 2008, pg. 22-29