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False teacher in Holland

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Re: False teacher in Holland

Postby Michaeljc on Wed Jul 10, 2013 10:59 am

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Last edited by Michaeljc on Thu Jul 11, 2013 3:09 am, edited 2 times in total.
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Re: False teacher in Holland

Postby unsui on Wed Jul 10, 2013 11:31 am

Michaeljc wrote:I have just read through the entire thread again and watched 4 of Rients Ritske's videos. I could not understand the words but feel I do not need to.

To me the root cause of the problem is very clear. I believe that there are others here who would came to the same conclusion on watching a number of the videos - especially those where he is talking with a 'monk'. There is one sentence in this thread which further supports my interpretation.

:Namaste:

m

Please explain!
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Re: False teacher in Holland

Postby fukasetsu on Wed Jul 10, 2013 12:06 pm

Michaeljc wrote:I have just read through the entire thread again and watched 4 of Rients Ritske's videos. I could not understand the words but feel I do not need to.

To me the root cause of the problem is very clear. I believe that there are others here who would came to the same conclusion on watching a number of the videos - especially those where he is talking with a 'monk'. There is one sentence in this thread which further supports my interpretation.

:Namaste:

m


The "root cause" is that he does not teach Zen Buddhism, but merely a feel good improve your life, sleep better, be happy new age kind of marketing gimmick.
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Re: False teacher in Holland

Postby fukasetsu on Wed Jul 10, 2013 12:10 pm

unsui wrote:All this info, including his responses to the whole thing IS included here, now with links to the interviews and articles in which he responds to the situation. If you think it is important for him to respond more than is shown here, you are welcome to get in touch with him.

In this thread, I see no mob mentality, no "scraps" of information.


Here's the whole transcript from the radio braodcast on which the articles quote from...

Please excuse my English, the lack of knowledge about the Japanese names and the temple,
and not having done a spellcheck.
And sorry for all the spaces, just typed this in speed mode in notepad.

Good afternoon, after 16:00 we will talk about flying monks and other special appearances in Tibet.
And in the first hour we take the time to learn about the subject of "timesurfing".
But we start with the affar, Ritskes.
What is it about? One of the Dutch Zen-masters Ritskes is accused of title fraud.
He is no master so is said, because he has only spend 3 months in a Japanese monastry
and a bit of training there takes dozens of years.
Worse, no one has authorized him to train teachers, let alone appoint them.
even more (stronger) he doesn't practise Zen, because he has no connection with any tradition whatsoever.
That's a lot because Ritske is the founder and main man of zen.nl,
which is an orignasation of various centra in the Netherlands who together cover 1500 zen students.
Ritske zelf saw the art himself in the Japanese .... monastary, a seat of the Rinzai branch of Zen Buddhism.
One of Ritske's co students was ...... who later became Roshi, Master.
In April of this year the name of Fushi... disappeared of the website of zen.nl
As well as all the titels, then Ritske announced that he would go to Japan to return his monks robe.
Where he to clarify emphasised that he would brake all connection with the Rinzai branch.
On various internet sites did a discussion broke out about the state of affairs,
and did terms like titelfraud and swindle flew across the screen.
Ritskes himself kept silent until today, he wanted to coorporate with a reconstruction of this case in question.
Agnes Sommer started asking him why he wanted to brake with the Rinzai tradition.
Ritskes:
I still see myself as a child of the Japanese Zen tradition, that doesn;t change after having practised Japanese Zen for 35

years, and for 25 years have even teached it. Where I take my disatnce from is from the Japanese Monestary Zen tradition,
as it is currently taking shape in Japan. Which is in my opinion much too hierarchial and much too dogmatic and I cannot find

myself in that dogmatism and tactical education of 200 years old.
Q: why all of a sudden because it seems the same for 35 years to me?
Ritske:yes precisely, Q:for 200 years... Ritske: yes that's axactly the problem, Society changes quit a bit and I change

myself, and the Japanese Zen tradition in Japan does not. I think if Zen wants to survive and if Buddhism in the future wants

to have a function in this world, as an art of life, then it shall need to adapt (Buddhism) and in Japan you see that all the

monastries run empty (of people) alike monastries in the West and the Christian monastries run empty, because they do not

adapt enough. And I think that we at zen.nl adapt ourselfs to these times,
Q: yes but now I have to ask the question, why all of a sudden did you see the light in April?
Was that before or after Sushimoto asked you to remove his name from your website?
Ritske:Toen Sushimoto requested me to remove his name from the website, then I really had the feeling, well this is the

moment. in the sense of, such a breakup is ofcourse not nice. I think we "walked around each other" to see when the moment

should be there, and it's ofcourse the movement of zen.nl who is underway for ten years now. Afterall the last ten years we

ofcourse have Dutchyfied (become more Dutch) In the past I often had the urge to scream in the Zendo, did I really had the

urge to so "Nooo, not good!" These days it is different, we do not shout anymore but encourage people
Q:In short it was after Sushimoto had asked you to remove your name from the website?
Lets go back who Sushimoto is: That was a co student of yours at Hirata Roshi in Japan, who afterwards became your friend.
Ritske: I have asked Hirata Roshi about what I must do to become Roshi in the Japanese tradition one day
Q:well yes to name another question about Hirata Roshi, how long have you studied with him?
Ritske:eh, yes that is how you measure, in 1986 I started with him, and I think I last saw him in 2003.
Q:yes but the rumours are you have only been there for a few month in 1987 and then left again
Ritske: In 86-87 I have been in Japan for one year, of which I spend a few months in the monastery, that's correct, yes.
Q: And after that you sometimes went back to "peak for a week"?
Ritske: eh no,no,no [laughing] after that I frequently went back for Sesshins, in particular the Rohatsu Sesshins are very

impressive there.
Q: at then end of the year when you may not sleep or eat for a week yet must sit
Ritske: precisely, you have to sit a lot, a lot, yes.
Q: So annualy you went there for a week?
Ritske:Once every two years or once a year, that varies a bit, in total I've been about 15 times to Japan.
Hirata Roshi was relatively open to Westerners, and he has authorized 4 people like me as teacher,
Q: Has he authorized you now?
Ritske: ah well, look, he has told me that I could teach. but that was in English so that too wasn't literally the case.
You're dealing with a language and culture afterall, but he told me that I could teach.
Q: a sort of instructor?
Ritske:a sort of Sensei.
Q: oh yes?
Ritske: Yes
Q: I thought you had to undergo a properly exam for that too?
Ritske: Yes, that quit varies per school, at one school Roshi is everything, at another school Sensei is everything (the deal

so to speak) but, he told me I could teach, let me leave it at that.
Q: Perhaps it is now time to first ask another Roshi what's actually the deal with becoming a master and teaching.
Jiun Roshi is Zen master of the "Noorderpoort" and himself is part of the Rinzai school within Zen.
The same tradition as Hirata Roshi, Mushimoto and as he himself claims, Ritskes.
What actually is a Zen master?
Jiun: Assuming (in the sense) that you can have different positions, that there are sort of steps in your

cultivation/development, in your teachership, then a Zen master, a Roshi, is the highest position you can formally achieve.
There is no title or function thereafter
Q: And what kind of qualification do you have then?
Jiun: As a Roshi in the Rinzai tradition you are completely free to do and not do (leave) whatever you want.
So in fact you have all the qualifications and what we discovered particullary Zen in the West the last 20-30 years
is that as a master it is well important that you function within a context, within a Sangha.
And that within a Sangha that there are agreements, rules, to heed that you do not abuse the freedom and all your

qualifications/powers. Because afterall a Roshi is only a human who could fall, who could do starnge things.
Q: Of what consists such a freedom then?
Jiun: That freedom is ofcourse related with the freedom you have as a Zen master, so that is in relation only with that what

occurs within the zen training. For instance that means that as a Zen master you may change certain things in the way a

school trains. If you are a teacher, Osho, within our tradition then you may do a lot of things, you may train people, but

you may for instance not yet decide to say, "from now on I will no longer do Dai-Sesshins retraits included, but I will in a

completly different matter give shape to Zen training", that you can only do as a Roshi.
Q: How do you actually become Roshi, or Zen Master?
Jiun: How you become a Zen master has to do with your own development, so it is not that there is a set path, a certain

method or path you must follow so you eventually will become Roshi.
You can't say, you start with 4 years this, and two year that and 1 year such, and then you are Roshi, that order is entirely

not in it.
Q: There is no curriculum?
Jiun:it's no curriculum. There is ofcourse a sort of basis in that Zen training and within the Rinzai tradition it's

patricullary also your development relating to Koan practise, but it's also (something my Master has given me particullary)

and something I always emphasize, that on one hand you have spiritual development, and on the other hand your development as

a human. Those two will have to be in balans, so it can;t be that you've undergone an enormous spiritual development yet as a

human totally have no idea how to behave. As such that they actually told me that it is very rare that within the Rinzao

tradition is that someone who is young, younger then for instance 50 years becomes a Roshi, that ofcourse is an average but,

that had to do with that aspect, because as a human you have had to reach a certain maturity.
Q: So you can sign up or apply or something?
Jiun: You can do that but I don't think there will be anyone who will take it seriously.
You know actually it isn't even on your mind I have to teel you if you do the Zen training.
The zen training at first you might do because there's a need for yourself for spiritual development, and what I see that

whether you become teacher or master is something which doesn't occur (in the mind) at all. Because eventually you are then

occupied with a goal, and with certain ideas about what you might want to become, and that is in fact contrary with what

should happen withing that Zen training, namely completely detach yourself from that. And when you have done that then in a

complete natural way does there occur a teachership. You see that happen, the good teacher are the people from which all of a

sudden it's apparent that they are teachers.
Q: Ritske however didn't know the tradition well enough.
Ritske: I then asked Hirata Roshi what I should beside teaching to become a Roshi
Q: You had such an ambition?
Ritske: Yes I did have such an ambition, yes.
And then he said, come to Japan twice a year to do Sesshin. I then raised my questions about that because before that I

already did a lot of Sesshins, I did Sesshins in Japan, all together more then 30 Sesshins. And I had the feeling - will I

become a better Zen master if I will do Sesshins there twice a year? So then I proposed to him that instead of me going to

Japan twice a year he on my costs could come to the Netherlands once a year. To do a Dutch Sesshim with me once a year.
He was around 65 years then, felt too old for it, but suggested that Sokum instead of him would come to the Netherlands.
Q: Who later become his successor?
Ritske: He became one of the 4 people who he named Zen Master.
Q:Roshi?
Ritske: Roshi, yes.
Q: Sokum Tsutsimotu then came to the Netherlands?
Ritske: Yes, between 1990 and 1999 he came 5 times as visitation as I experienced it to the Netherlands.
Q: Was he a friend of you in your experience, because he himself said he was your friend?
Ritske: We were Dharma Brothers, such was it, yes, so as such did it feel.
Q:So then he could never authorize you?
Ritske: Again, he came to the Netherland in my experience due to my suggestion towards Hirata Roshi to observe how I worked

with my students, how I orginized Sesshins, how I did Koan study with my students. And on that basis he would, I think, in

correspondence with Hirata Roshi give me the Rakusu he gave to me in 1999.
Q: yes, yes, the Rakusu we will talk about later, so for a few months between 1987 and 1999 he came to the Netherlands to see

how you performed according to your idea.
Ritske: Yes.
Q: Or to give Sesshins together with you?
Ritske: That is so,
And ever since unfortunately on my behalf the contact has dried up (literally watered out in Dutch)
So for at least the last 10 years we haven't spoken with each other anymore, except for in December ofcourse.
Q:Time to get acquainted with Tsushimoto Roshi who these days in London has a specialisation in medical science
It was a very formal meeting. Tsushimoto was in Zen custome but without rakusu the big "non translate" by which you can see

the status of he that wears it, his English is excellent but insisted on using a translator.
His words were completely clear.
Tsushimoto: This is very simple thing, it is a simple matter, not very complex.
The fact is I did not give him any authorisation of the Roshi, but he acts as a Roshi, and he publically acts as a Roshi.
It is not a matter of definition, it is simply I did not give him authorisation as a Roshi. He knew that he is not authorised

as a Roshi, He knew that I never gave him Roshi. It is ridiculous to say that he brake up from traditional Japanese Zen, but

he only used (as in misuse) the traditional Japanese Zen. The real Zen monk is very modest so he did not show up (meaning

live up I assume) or he will not desegrate his title, so everything is contradict with Zen.
(in other words you can't brake or give up something you never practised in the first place, the Japanese translators English

is a bit funny)
Q: those are tough words from him, what does Ritske has to say about that?
Ritske: I think it is an language and cultural matter, in the sense that if someone in the last ten years has teached with

you 5 times for a week and then clothes someone the Buddha cloth among an audience, I have experienced that as a form of

authorisation. But I have never said nor ever written that he formally authorised me, or in the sense of he giving me

transmission, and that is the formal way of receiving the Roshi title.
Q: You have always said that you were authorized unofficially.
Ritske: Yes.
Q: but such a thing doesn't exist?
Ritske: It indeed sounds as a paradox, yes but paradoxes are contradictions in appearances as you know [laughs]
And that is also the case here. Well you can see it as you want, he at that point wanted to but could not authorize me due to

the formal rules that why he didn;t call me Roshi, but gave me the title of Dai-Osho, granted, suggested (the title)
Q: yes but that's strange because Dai-Osho is a tile for someone deceased, Osho is pirest so actually in your branch of

service you're named a dead priest.
Ritske: Your Japanese needs some improvement [laughs] Dai does not stand for Dead, Dai means Great.
So it means something like Great Teacher, Great Priest, Great Guru, however you want to call it.
Q: And that supposed to have happened in 1999?
Ritske: The conversations about that so to speak actually lasted from 1987 with Hirata Roshi until 1999, so it's not like on

a Saturday morning "ah well lets go with this" that was deliberately considered/consulted/approved in my experience
Q: In the experience of Tsushimoto however such a thing never happened.
Tsushimoto: I did not give, was not authorized to give Dai-Osho, because I am not entitled to do that.
Because we are friends, not master and disciple,
Q: The Dai-Osho title, what sort of title is that?
Tsushimoto: The title Dai-Osho is not used usually, usually the monk called himself Osho, but not Dai-Osho.
Dai-Osho is honoury title for dead or deceased monk, so if he used for living monk, it is just a joke or sarcasm.
Q:Did you know that he used this title?
Tsushimoto: I didn't know it until this April, since I know it I asked him to remove it from his website.
I did not know anything about his activities, I do not speak Ducth so I could not read his website.
Q: And then now the matter of the gold Rokutsu which according to Ritske was given to him as a token of authorisation.
Tsushimoto: I gave him as a present and meaning of friendship,
Q: Ritske claims that you gave him authorisation during an unofficial ceremony in the Netherlands, meaning permission for him

to train Zen teachers.
Tsushimoto: If you know Zen practise you know that authorisation is only offical one, there is nothing like unofficial

authorisation.
Q: and again the meaning of the golden brocade thing, brocade doesn't mean anything?
Tsushimoto: That golden rokutsu doesn't mean anything, if you go to Japan you can buy all sorts of luxury raksus for whoever

but it really doesn't mean anything.
Q:It is in no way possible to be named like this, what does one have to do then?
Tsushimoto: You must practise and study under Roshi long years and continuously at hard working practise.
And then he has to finish Koan study or practise Koan and recognized as suitable personality to become Roshi.
And more more important thing is his authorisation must be recognized by everyone around him because he studied or practise

under Roshi for many years and everyone agrees he's suitable to be Roshi.
Q: In April of this year after he removed the name of Tsushimoto ad all the literature from the website did Ritskes announce

that he went to Japan to hand over his robe at the monastery in .... (I dunno sorry)
Ritske: I don't use it anymore because for me the seculiar monastery tradition has devalued for people in our time.
Q: And with did they say there?
Ritskes: They were happy with it
Q: Does it go as a second hand to the next one?
Ritske: Yes, but that's how it often goes.
Q: Tsushimoto was not amused by this apearance of the matter
Tsushimoto: Since I did not give an official title to him and our relationship is just a friendship and good will.
So there is nothing to brake up, so it is simply he played by himself
Q: did you in the ... Monastery were you were trained and the monastery where you were abbot did you say to keep the gates

closed for him?
Tsushimoto: I didn't send that kind of message but I send just a report of what happened, and then it is temples decision.
It is not my decision to make.
Q: So what kind of report did you send?
Tsushimoto: What Ristke said in 1999 that I gave him authorisation as Roshi and that he act publically as Roshi and that is

what he did. And that is I reported to Ten... temple.
Q: and the reaction was to close the temple to him.
Tsushimoto: I am not sure about the decision that they closed the doors to him is correct, but they think this is a very

serious situation.
I want to insist that Ritske is not know in the T... temple, only very few people know him, so when you said temple close the

door to him, it sounds like he is a very important person but actually he is nothing important, a very few people know him.
Q: With a question of Masters, Osho's and Dai-Osho's should cummulate in the question that why you don't just give meditation

courses under the title "sit.nl" that would have saved you a lot of troubles.
Ritske: Yes, perhaps just a little spicy detail about those Master titles, one of my students noted me that Hakuin, a Great

Zen Master from our Rinzai Zen tradition, never was given official transmission. posthumously he was called Roshi by everyone

but in his time he never recived transmission from his Zen teacher. And so I find myself in good company. [laughs modestly]
In respect to the naming it is obvious that I with my 35 years of Zen experience and 25 years of teaching experience in

zen.nl, simply teach zen, so that's why I don't feel the need to have another name, in fact (as in stronger) I believe that

we in Europe and particullary here in the Netherlands we have adapted zen in a very modern way to our time and shape.
And with that the Zen tradition in its whole hopefully pay a great service.
Q: Your school is succesful, you name one teacher after the other, make people happy apparently, but do youneed Rinzai or Zen

for that or Buddhism?
Ritskes: Yes, for the occassion I have put short and long teachings of the Buddha on the tabl, I feel myself very inspired by

these books. And exactly due to the new and very beautiful Dutch translations does it appear that Buddhism very much seems to

be about happiness.
Q: And ten you feel towards the Rinzai or not, because that is not clear to me yet?
Ritske: No, I feel very at home with the Rinzai tradition in that sense that particullary the Koan study is "rabbed from my

heart" many of my students work with Koans, and Koans is what I call, a spiritual question when if people concentrate on them

very much, the deepest insight will come forward.
Q: Did you finish the Koan study yourself?
Ritske: eh, well, eh eh, in the Zen we say that you never completed a Koan study or when you solved one Koan, you solved them

all.
Q: yes [laughs] and where are you somewhere between these two extremes?
Ritske: a hundred.
Q: lets get back to Jiun Roshi who is "gekokt en gemazeld" (can translate that made, cooked, born, experienced etc) in the

Koan traditon to ask here how it actually works with that didactic form?
Jiun: A Koan is a means a practise which very well helps you to, to realize that what we call in Zen the True Self or better

said the unshared Self. By means of that Koan to realize that you realize there is a self which is not yet divided into me

and others, subject and object. That is the essence of Koan practise and hence that koan pratise is a very obviously a

spiritual and mystical practise.
Q: and how long should such a Koan study take?
Jiun: It is very difficult to say how long a Koan study takes, in the end it is about the change of the human.
You want to live in another way so that means that for instacne if you worked well with koans, you have solved a few so to

speak, so between each other, that does not mean that immediately has an effect for who you are as a human.
So hence that Koan practise is a long route, it has to do with a process of development.
Your soon on a course between 7 and 10 years before you know now it's really, really changing someone in the core.
Q: On the new website after the change I have not found many references to Buddhism except for in the store where you can but

Buddha atatues.
Ritske: That did not happen very consciously, look it is so that we do not primarly and institute to become a Buddhist, we

are primarly an institute to learn people how to meditate, we are good at that, I think, and for people who have an interest

in that. We do that inspired by a Buddhist tradition.
Q: Can we compare that with mindfullness?
Ritske: In a certain sense, with mindfullness you have a zen meditation course and then you have Sesshin.
And a Sesshin, our Sesshin too, they appear very Buddhist. With our midweek courses the story of the Buddha is one lesson out

of 20.
Q: That is particullary scarse.
Ritske: You can call that scarse.
Q: You come for Buddhism.
Ritske: If you come for Buddhism then that is very scarse, but if you come to learn how to meditate and be encouraged in that

then in our experience it is very functional.
Q: But Zen is actually Buddhism.
Ritske: Yes, I don't deny that.
Q: then you're very much on the edge
Ritske: We are very close to the market
Q: yes that is true
Ristke: and in the images of the ox, no doubt you know about the ox, then after enlightenment it is back to the market.
And that's is where we are in.
Q: the opinions of ex students of Ritske over his enlightenment in the market differentiate quit a bit.
Floor; My name is Floor Rieten and I am indeed a Zen teacher here in Utrecht and since 2006 I am intensively working with Zen

meditation, and very glad that I have now since two year were able to have this as my job.
Q: you have become teacher made by Ritskes.
Floor: Correct, Ritskes has trained me to Zen teacher
Q: and what actually is that, Zen teacher at zen.nl?
Floor: Zen teacher at zen.nl means the most important thing we do is give courses where mediatation is central, so people

learn how to meditate with us. People can come for more practical stuff, for instance because they have problems sleeping,

and people come because they are occupied with questions about, eh yes what are my life questions actually.
And for both do we offer the meditation as a base, and in the course rooms to share experiences about that, and over again as

a most important source of inspiration Buddhism, Zen Buddhism, but also Western scientific literature, philosophy.
Q: Ritskes appears to not have a masters title,nor any other title actually, how do you feel about that?
Floor: I am very glad that in Zen and in the Zen tradition titles are actually not very important, and I've always choose the

perspective of "from who do I learn" and that's why I picked Riens because I learn a lot from him, and for me he is my Zen

master, and he already was that and I hope that he will stay just that. Because I find it very inspiring how he brought the

Zen tradition to the Netherlands, and opened it up for a new group of people.
Q: another ex student Kjotte Bos (or something) has a very different opinion about that, he stopped with the training
What did you expect iof it?
Bos: Well at first deepening in Zen and Zen meditation, and not the ambition to become a teacher but and expension and

deepening in my practise, and sort of being more serious with it, to really make a study out of it.
Q: And did you receive that?
Bos: No, not what I expected, but truth be told they hardly said anything about Zen or Buddhism.
What Ritske does does not mean everyhting he does is bad, only he calls it Zen and he calls himself Zen master and he claims

to train Zen teachers, and that part is what is not right about it. He does train people to something, and things happen in

the course where people find some benefit, I still meditate, and I have met via an acquiantance (?) so in that sense it's

not all perse wrong, only to lie about authorisations and as I see it now to use it as a marketing trick, yes I find that's

just wrong. Because if Rintske would have been clear about he wants to make people happy and succesfull in live and with that

I use Zen meditation and particular philosohical aspects from Buddhism, yes then be my guest, then he should have gone for

it, only then I would in the first place would have never started with his school, because I was searching for authentic Zen.

and that's the part I say you can't do that and that's why I am angry, a quality of a Zen master is to be honest and in a

difficult siutation still say how things really are, no matter how painful it might be.
Q: To close Jiun Roshi, the master of Zen centrum "Noorderpoort"
Jiun: What seems strange to me is when you connect a Rakusu with a teachers position or masters position, or me it is not

know that someone out of nothing can be named as Roshi. So that is something I don't understand on the other hand I do know

that there are many misunderstanding about it. So I hope that for Rients and his Sangha it becomes clear what is happening

there, and I feel that you cannot furthermore keep a grudge or blaim someone neither Sushimoto nor Rients because those

misunderstanding happen, it's only apity that it took so long before it came out. Because that means you will have a lot of

work to get things in order again, I think Ritske is doing a very good job so it's a shame that this shadow is cast over it.
Q: More could be said about the naming of teachers for instance which within Zen is only held by Masters, or about the

business side of zen.nl - in other words.... to be continued.

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Re: False teacher in Holland

Postby Michaeljc on Wed Jul 10, 2013 10:31 pm

.
Last edited by Michaeljc on Thu Jul 11, 2013 3:10 am, edited 1 time in total.
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Re: False teacher in Holland

Postby unsui on Wed Jul 10, 2013 11:31 pm

fukasetsu wrote:
Here's the whole transcript from the radio braodcast on which the articles quote from...

Please excuse my English, the lack of knowledge about the Japanese names and the temple,
and not having done a spellcheck.
And sorry for all the spaces, just typed this in speed mode in notepad.

Wow, thank-you! The space for the name of the temple in Kyoto is Tenryuji. All this seems pretty much in harmony with the info in the press releases, except the divergence regarding:
‘After that’, Tsushimoto Roshi says, ‘in some years he did part of a sesshin (intensive week of training), not more than one or two days per visit.’ The last short visits were on April 7th and 8th 2010 and June 19th and 20th of 2011, according to the record of the monastery.
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Re: False teacher in Holland

Postby fukasetsu on Thu Jul 11, 2013 1:37 am

a trace of editing.
Last edited by fukasetsu on Thu Jul 11, 2013 5:50 pm, edited 2 times in total.
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Re: False teacher in Holland

Postby fukasetsu on Thu Jul 11, 2013 1:38 am

unsui wrote:
fukasetsu wrote:
Here's the whole transcript from the radio braodcast on which the articles quote from...

Please excuse my English, the lack of knowledge about the Japanese names and the temple,
and not having done a spellcheck.
And sorry for all the spaces, just typed this in speed mode in notepad.

Wow, thank-you! The space for the name of the temple in Kyoto is Tenryuji. All this seems pretty much in harmony with the info in the press releases, except the divergence regarding:
‘After that’, Tsushimoto Roshi says, ‘in some years he did part of a sesshin (intensive week of training), not more than one or two days per visit.’ The last short visits were on April 7th and 8th 2010 and June 19th and 20th of 2011, according to the record of the monastery.


Thanks unsui, I just read some of it back, I defo should have used a spellcheck :lol2:
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Re: False teacher in Holland

Postby Michaeljc on Thu Jul 11, 2013 3:12 am

I have deleted all of my posts that I can still edit. Those who have records of these as quotes in their messages are welcome to do the same. I prefer to leave with not trace.

:Namaste:

m
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Re: False teacher in Holland

Postby Kojip on Thu Jul 11, 2013 2:50 pm

Michaeljc wrote:I have deleted all of my posts that I can still edit. Those who have records of these as quotes in their messages are welcome to do the same. I prefer to leave with not trace.

:Namaste:

m


Sorry to hear this, Michael. Coming, going. I'm in Toronto painting pictures. Any time you might feel like PM-ing me , please do.

Richard /\
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Re: False teacher in Holland

Postby fukasetsu on Thu Jul 11, 2013 5:49 pm

Michaeljc wrote:I have deleted all of my posts that I can still edit. Those who have records of these as quotes in their messages are welcome to do the same. I prefer to leave with not trace.

:Namaste:

m


Will do Michael, and my apologies if I have behaved inappropiate or anything (like an ass)
:peace:

Edit: I could only edit 1 post... perhaps a mod can delete my posts where I quoted Michael upon his request.
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Re: False teacher in Holland

Postby waanid on Fri Jul 12, 2013 2:40 pm

Dear all,

Allow me to introduce myself: I'm founding editor of • open boeddhisme •, a webmagazine in Dutch that focusses exclusively on Buddhism through (mostly) investigative journalism. The past few weeks, we've thoroughly investigated various allegations against Rients Ritskes and other issues regarding Zen.nl.

You'll find these articles here: http://openboeddhisme.nl/tag/zen-nl/

The articles were written in Dutch, but Google Translate will give you a good, general impression of their content.

Of particular interest for the present discussion is: http://openboeddhisme.nl/ritskes-verkoo ... en-geloof/

The introduction runs as follows: "When he began his company Zen.nl thirty years ago, Rients Ritskes had only graduated in (the non-academic study of) Economy and Business Administration. Since then, increasingly, under pressure from 'market trends' and 'competitors' in Zen, Ritskes laid claim to titles, authorizations and transmissions that he never received. There is no reason to take his word for it: Ritskes' representations do not bear scrutiny."

In a nutshell: We've found a consistent pattern of Rients Ritskes, on many occasions since 1987, claiming to be Zenmaster / Roshi / Sensei / Dai Osho / Zenteacher / recognized / officially authorized / 'unofficially authorized' / by Hirata Roshi and/or Sokun Tsushimoto Roshi.

This article, with the corresponding timeline (http://openboeddhisme.nl/wp-content/upl ... 7-2013.pdf) lists Ritskes' various claims since 1987. To this end, we've use the so-called Wayback Machine, tracing the history of Ritskes' various websites from 1999 through 2013.

For those of you who read Dutch, a complete transcript of the recent broadcast on the 'Ritskes Controversy' ('De affaire Ritskes') is provided as related content under 'Lees ook' ('Further reading').

We'd be very interested to learn of similar cases abroad. Also, we're interested in explanations that would help understand other zen teachers' silence about Ritskes' false claims.

If you'd prefer to contact me directly, my contact details are listed under the menu < Contact > (http://openboeddhisme.nl/contact/wie-zijn-wij/)

Kind regards,

Rob Hogendoorn
Last edited by waanid on Sat Jul 13, 2013 10:00 am, edited 1 time in total.
===
Rob Hogendoorn, founding editor of • open boeddhisme •
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Re: False teacher in Holland

Postby fukasetsu on Fri Jul 12, 2013 9:08 pm

Thanks a lot for your introduction Rob and links to that site (I never saw before)
Great job.
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