were later polished by Philip Kapleau, who also wrote some introductions to sections. The three men together edited the book, which appeared in 1965 under Kapleau's name. Kapleau studied under Harada Sōgaku in Obama and Yasutani Haku'un in greater Tokyo in the 1950s and 1960s, but never received formal dharma transmission, and started his own lineage. Other influential teachers who studied with Yasutani and started their own organizations included Taizan Maezumi and Robert Baker Aitken, although most of Aitken's training was under Koun Yamada. In Europe, the Sanbō Kyōdan was associated particularly with Roman Catholic practitioners such as Hugo Enomiya-Lassalle and others. Yasutani's lineage has grown rapidly, constituting one of the largest Zen networks in the United States, although some of Yasutani's disciples, and disciples of his successor Yamada Koun, have left the Sanbo Kyodan and started their own organisations. Charismatic authority The Sanbō Kyōdan was also influential in introducing charismatic authority in Western Zen, by its dependency on the authority of Yasutani, while simultaneously standing outside the mainstream of Japanese Zen. It was transplanted into a culture that is unaware of the specific characteristics of Japanese culture regarding authority. The stress on kenshō as means of authority, coupled to the primacy of maintaining the correct dharma transmission, led to institutional problems when Yasutani's heir Yamada Koun died, in the view of some disaffected former members. Shortly before his death in 1989 Yamada Koun passed on the leadership of the Sanbo Kyodan directly to Kubota Jiun Roshi, who was its abbot until 2004, whereupon the abbacy passed to Yamada Ryoun Roshi. While a handful of Western teachers authorized by Sanbo-Zen left the organization, some 40 or so remain within it, and the institution itself has evolved and shows signs of growing strength and resilience. The direct lineage of the “Three Clouds” (Harada, Yasutani and Yamada) maintains a strong core and trunk in today's Sanbo-Zen. Seeing one's nature gives an autonomous confirmation of Zen's ultimate truth, which may conflict with the need to maintain institutions and traditions. On the other hand, it may foster a renewal and revitalization of the core of Zen teaching, and allow for styles of Zen practice to emerge that are more relevant to non-Japanese contexts. Yasutani and Japanese imperialism Yasutani's support for the Pacific War was criticized after World War II. The publication of Brian Victoria's Zen at War led to a public apology by Kubota