Charlotte Joko Beck (1917-2011) zen master

Born in New Jersey, she studied music at the Oberlin Conservatory of Music and worked for some time as a pianist and piano teacher. She married and raised a family of four children, then separated from her husband and worked as a teacher, secretary, and assistant in a university department. She began Zen practice in her 40s with 前角 (大山) 博雄 Maezumi (Taizan) Hakuyū (1931-1995) in Los Angeles, and later with 安谷 (白雲) 量衡 Yasutani (Hakuun) Ryōkō (1885-1973) and 中川宋淵 Nakagawa Sōen (1907-1984). Having received Dharma transmission from Taizan Maezumi Roshi, she opened the Zen Center San Diego in 1983, serving as its head teacher until July 2006.

Can you please complete the following sentences for me? “The experience of meditation is…”

“The one thing awareness has taught me that I want to share with all people is that…”

Charlotte Joko Beck
By Adam Tebbe
June 15, 2011
https://web.archive.org/web/20180415090612/http://sweepingzen.com/charlotte-joko-beck-dies-at-94-american-zen-pioneer/

Charlotte Joko Beck, Zen teacher, author and founder of the Ordinary Mind Zen School, has died peacefully today, June 15, 2011 at 7:30 a.m., at age 94.

Born on March 27, 1917 in New Jersey, Beck studied at Oberlin Conservatory of Music and taught piano for a time. She married and raised four children before separating from her husband and working as a teacher, secretary and assistant in a university department. She came to Zen practice in her forties and studied with the late Hakuyu Taizan Maezumi roshi. For many years she commuted between San Diego and Los Angeles to practice with the roshi. Of her experiences, Beck said in an interview with Shambhala SunSpace, “I meet all sorts of people who've had all sorts of experiences and they're still confused and not doing very well in their life. Experiences are not enough. My students learn that if they have so-called experiences, I really don't care much about hearing about them. I just tell them, “Yeah, that's O.K. Don't hold onto it. And how are you getting along with your mother?” Otherwise, they get stuck there. It's not the important thing in practice.” Asked what is the important thing in practice, she replied, “Learning how to deal with one's personal, egotistic self. That's the work. Very, very difficult.”

Joko Beck also studied with both Haku'un Yasutani roshi and Soen Nakagawa roshi. She became one of Maezumi's twelve Dharma successors in 1978 and went on to establish the Zen Center of San Diego in 1983 (where she served as head teacher until July, 2006). She is the founder of the Ordinary Mind Zen School, a loose fit organization of her Dharma successors which is non-hierarchical. As a teacher of Zen, Joko Beck was free from the patriarchal trappings of Japanese Zen. Joko's approach to Zen teaching was greatly informed by Western culture, and she discontinued shaving her head, seldom wore robes and seldom used titles.

Joko was the author of two very important books that are frequently recommended by interviewees at Sweeping Zen— Everyday Zen (1989) and Nothing Special (1993). Her first book, Everyday Zen, is a book in which she described what meditation is and, more importantly, what it is not. Author Ruthann Russo writes, “…she says it is not about producing psychological change, achieving some blissful state, cultivating special powers or personal power, or having nice or happy feelings. She does say that meditation practice is simple, and it's about ourselves. To practice effectively, we need to remove ourselves from all external stimuli. Then we experience reality, which is challenging for most of us.”

Her second book, Nothing Special, is, as Maezumi himself once remarked, very special. In it Joko expresses what is the original essence of Zen—unencumbered by some of the formal practices and activities we've come to associate with Zen practice over the years. For Joko, Zen is simply being right here in the moment, with nothing extra. Zen practice will yield us nothing other than this moment. In the book she answers her students questions and helps highlight, again, what Zen practice is really about. She says, “Practice has to be a process of endless disappointment. We have to see that everything we demand (and even get) eventually disappoints us. This discovery is our teacher.”

In 2011 Joko began eating less and was rapidly losing weight. Her family placed her under the care of hospice. She is survived by her four children: Eric, Helen, Greg (Dharma name Tando) and Brenda (Dharma name Chiko).

Dharma successor Barry Magid says, “One of her great virtues as a teacher was that she did not try to clone herself. She let us digest her teaching and grow in our own different directions. Her Dharma seeds are scattered far and wide. They will go on sprouting in ways we cannot predict and cross-fertilize with other lineages. The Ordinary Mind School may grow or wither, but her influence is now everywhere.”

According to the Twitter account of fellow Zen teacher Joan Halifax, Beck's last words were,”This too is wonder.”

The Pools
by Charlotte Joko Beck
[The text of "The Pools" has been reprinted from February & March 1989 issues of
the Newsletter of the Zen Center of San Diego.]

Let's picture if we can two landscapes. The first has a deep clear quiet pool, and the second also has a deep clear quiet pool. The first one is surrounded by garbage. The second one, also surrounded by garbage, has an odd characteristic - everyone who jumps into the pool takes a little pile of garbage in with him -- and there is something in the pool that eats it up, so it remains quiet and clear.

Which kind of practice are you doing? Most of us long for deep, blissful sitting and, even if our pool of peace is ringed around with garbage, we attempt not notice it; if the garbage can disturb us, we want to ignore it. We don't like difficulties; we prefer to sit in our peace and not be intruded upon. That's one type of sitting.

The other kind of pool eats up the garbage; as fast as it appears, it is consumed as the person entering the pool carries it in with him. Still in a short time the pool is clear and undisturbed. It may churn more at first. The major difference is that the first pool ends up with more and more garbage around it; the second has none or very little.

As has been said, most of us long for the first kind of practice (life). But the second, facing life as it is, is more genuine; we keep churning up our drama -- seeing it, experiencing it, swallowing it -- throwing the garbage into ourselves, the deep pool that we are.

A practice exclusively devoted to concentration (shutting out all but the object of concentration) is the first pool. Very peaceful, very seductive. But when you climb out of the pool, the garbage of life remains -- our dualistic dealings with our work and relationships. You haven't handled them. Or you may resort to the well-intentioned but inaccurate devices of positive thinking or affirmations; the gas in the garbage increases and in time explodes.

The second pool (being each moment of life, pleasant or unpleasant) is at times a slow and frustrating practice, but in the long run, fruitful and satisfying. With all that as a background, let's look at what can be called the turning point in our life and practice. From what are we turning? Let's look at some sentences: "I feel irritated. I feel annoyed. I feel happy." What we omit is: "I feel I am hurt by you. I feel I have been made happy by you."

Actually, the fact is not that you irritate me; it's that I have a desire to be irritated. You may loudly protest, "Oh, never, I certainly don't want to feel irritated or hurt..." Well, just for a few years (intelligently, in the second pool). The first and uncomfortable years of sitting make it clearer and clearer that my desire is to be irritated or angry (separate). That's almost all I have known as a means to preserve and protect what I think is my identity. With continued awareness, it dawns that there is only one person who can irritate me or make me feel lonely and depressed, and it is I -- myself as a false identity.

We begin to see a strange and lethal truth: contrary to our beliefs, our basic drive and all our life fore goes into a struggle to perpetuate our separateness, our touchiness, or self-righteousness.

Lao Tzu said, "He who feels punctured, must be a balloon.” the balloon of irritability, anger, self-centered opinions. If we can be punctured (hurt), we can be sure we are still a balloon. We want to be a balloon; otherwise we could not be punctured. But our greatest desire is to keep the balloon inflated. After all, it's me!

So what would turning be? What is the turning point? It begins when we observe and feel our anger, our manipulation, and our anxiety - and know in our hearts a deep determination to be in another mode.

Than the real transformation can begin. Instead of ignoring garbage, pushing it away, or wallowing in it, we take our garbage into ourselves and let it digest. We take ourselves with us into the pool of life. This begins the turning. After it, life is never the same.

The turning is at first feeble and intermittent. Over time, it becomes stronger and more insistent (in Christian terms, the 'hound of haven' chases us). As it strengthens, more and more we know who our Master is. Of course, the Master is not a thing or a person but our awakening knowledge of Who We Are. The difficult years of practice (and life) come before the turning. The patience and skill of both teacher and student are called on to the utmost. Some but not all will make it through the difficulties.

Gurdjieff said: man is a machine. We know how machines work: when the blender's button is pushed, it goes WHOOSSSH; when we turn our car's ignition key, the motor roars. Man is a machine. Why? As long as a man's primary drive is to keep his balloon unpunctured, to avoid having his buttons pushed, he is an automatic machine which has no choice.

Even moving from passive dependence to an active and angry independence -- "Don't tell me what to do!" -- is still the activity of a machine with buttons. I feel ruled and compelled by 'something else'; I have no choice. Like the blender, if pushed, I turn on.

Suppose you do something to me that I view as punishing (it's mean, it's unfair, and I don't deserve it). How do I react when this button is pushed? With anger? (And I may not reveal my anger, or I may turn it against myself). Then I am a machine. In this instance, what would the tuning point be?

The turning point is my ability, developed slowly by practice, to be aware of the thoughts and bodily sensations which comprise anger. In the observing of thoughts and sensations, anger will swallow itself and its energy can open life instead of destroying it. Then I (the angry one) can act out of this clarity in a manner that benefits me and you. This is the way of the second pool; the one that takes the garbage, and digests it, letting it feed and renews life as compost does a garden.

Let us not have some naive notion that this ability is won overnight. A lifetime is more like it. Nevertheless, faithful and determined practice makes a difference and fairly soon at that.

We come to view the unpleasant aspects of life as learning opportunities. If my balloon is deflated a little -- great! As an opportunity to be welcomed, not avoided or dramatized. Each round of such practice renders us a little less machine-like, gives us more appreciation of ourselves and others.

Ōsaka's lineage

南浦紹明 Nampo Jōmyō (1235-1308) [大應國師 Daiō Kokushi]
宗峰妙超 Shūhō Myōchō (1282-1337) [大燈國師 Daitō Kokushi
關山慧玄 Kanzan Egen (1277-1360) [無相大師 Musō Daishi]
授翁宗弼 Juō Sōhitsu (1296-1380)
無因宗因 Muin Sōin (1326-1410)
日峰宗舜 Nippō Shōshun (1367-1448)
義天玄詔 Giten Genshō
雪江宗深 Sekkō Sōshin (1408–1486)
東陽英朝 Tōyō Eichō (1428-1504) > 禪林句集 Zenrin-kushū
大雅耑匡 Taiga Tankyō (?–1518)
功甫玄勳 Kōho Genkun (?–1524)
先照瑞初 Senshō Zuisho
以安智泰 Ian Chisatsu (1514–1587)
東漸宗震 Tōzen Sōshin (1532–1602)
庸山景庸 Yōzan Keiyō (1559–1629)
愚堂東寔 Gudō Tōshoku (1577–1661)
至道無難 Shidō Bunan (1603–1676)
道鏡慧端 Dōkyō Etan (1642-1721) [aka 正受老人 Shōju Rōjin]
白隱慧鶴 Hakuin Ekaku (1686-1769)
峨山慈棹 Gasan Jitō (1727-1797)
隱山惟琰 Inzan Ien (1751-1814)
太元孜元 Taigen Shigen (1768-1837)
儀山善來 Gisan Zenrai (1802-1878)
越溪守謙 Ekkei Shuken (1810-1884)
禾山玄皷 Kasan Genku (1837-1917) [西山禾山 Nishiyama]
釈戒光 Shaku Kaikō (1871-1928)
釈定光 Shaku Jōkō (1884–1949)
無作光龍 Musa Kōryū (1901-1985) [苧坂 Ōsaka]
佛心大山 Busshin Taizan (1931-1995) [前角博雄 Maezumi Hakuyū]

Kuroda's lineage

永平道元 Eihei Dōgen (1200-1253)
孤雲懐奘 Koun Ejō (1198-1280)
徹通義介 Tettsū Gikai (1219-1309 )
螢山紹瑾 Keizan Jōkin (1268-1325)
峨山韶碩 Gasan Jōseki (1275-1366)
太源宗真 Taigen Sōshin (?-1371)
梅山聞本 Baizan Monpon (?-1417)
恕仲天誾 Jochū Tengin (1365-1437)
喜山性讃 Kisan Shōsan (1377-1442)
茂林芝繁 Morin Shihan (1393-1487)
崇芝性岱 Sūshi Shōtai (1414-1496)
賢仲繁喆 Kenchū Hantetsu (1438-1512)
大樹宗光 Daiju Sōkō
琴峰壽泉 Kimpō Jusen
鐵叟棲鈍 Tetsusō Seidon
舟谷長春 Shūkoku Chōshun
傑山鐵英 Ketsuzan Tetsuei
報資宗恩 Hōshi Sōon
五峰海音 Gohō Kai'on
天桂傳尊 Tenkei Denson (1648-1735)
像山問厚 Shōzan Monkō (?-1776)
二見石了 Niken Sekiryō
靈淡魯龍 Reitan Roryū
覺城東際 Kakujō Tōsai
覺庵了愚 Kakuan Ryōgu
了杲大梅 Ryōka Daibai
雪岩愚白 Ungan Guhaku (?-1928)
梅庵白純 Baian Hakujun (黒田 Kuroda, Maezumi's father, 1898-1978)
佛心大山 Busshin Taizan (1931-1995) [前角博雄 Maezumi Hakuyū]

Harada-Yasutani's lineage

永平道元 Eihei Dōgen (1200-1253)
孤雲懐奘 Koun Ejō (1198-1280)
徹通義介 Tettsū Gikai (1219-1309)
螢山紹瑾 Keizan Jōkin (1268-1325)
明峰素哲 Meihō Sotetsu (1277-1350)
珠巌道珍 Shugan Dōchin (?-1387)
徹山旨廓 Tessan Shikaku (?-1376)
桂巌英昌 Keigan Eishō (1321-1412)
籌山了運 Chuzan Ryōun (1350-1432)
義山等仁 Gisan Tōnin (1386-1462)
紹嶽堅隆 Shōgaku Kenryū (?-1485)
幾年豊隆 Kinen Hōryū (?-1506)
提室智闡 Daishitsu Chisen (1461-1536)
虎渓正淳 Kokei Shōjun (?-1555)
雪窓祐輔 Sessō Yūho (?-1576)
海天玄聚 Kaiten Genju
州山春昌 Shūzan Shunshō (1590-1647)
超山誾越 Chōzan Gin'etsu (1581-1672)
福州光智 Fukushū Kōchi
明堂雄暾 Meidō Yūton
白峰玄滴 Hakuhō Genteki (1594-1670)
月舟宗胡 Gesshū Sōko (1618-1696)
徳翁良高 Tokuō Ryōkō (1649-1709)
芳巖祖聯 Hōgen Soren
石叟哲周 Sekisō Tesshū
隆孝楞洲 Ryukō Ryōshū
聯山祖芳 Renzan Sohō
物外志道 Motsugai Shidō
愚溪容雲 Gukei Yōun
嚇照祖道 Kakushō Sodō (1844-1931) [原田 Harada]
大雲祖岳 Daiun Sogaku (1871-1961) [原田 Harada]
白雲量衡 Hakuun Ryōkō (1885-1973) [安谷 Yasutani]
佛心大山 Busshin Taizan (1931-1995) [前角博雄 Maezumi Hakuyū]