Despite hesitance of some members of SFZC due to the size of 80 acres (320,000m2), Baker felt that acquiring Green Gulch Farm was very important for Buddhism in America. This was because Aitkin, being a foreigner, was forbidden by the new leader Kubota Roshi, from giving Dharma transmission, while Japanese of equal standing in the organization were permitted this privilege (p.451). Had he misused confidences given to him in dokusan (a private meeting between teacher and student pertaining to the student's practice, an extremely important element in Zen training) for self-serving reasons? The San Francisco Zen Center community includes residents and non-residents at all three centers, priests and lay practitioners, long-term and short-term participants, and opportunities to attend a wide variety of events and programs. The finances are terrible, and the beautiful carriage house on East 67th Street may have to be sold to pay legal debtsor, if he wins the lawsuit, to pay damages to Eido Shimano, the 82-year-old Zen master who built the society up but also, in a way, has destroyed it. What they really found is another story of flawed human behavior. San Francisco Zen Center (SFZC), is a network of affiliated St Zen practice and retreat centers in the San Francisco Bay area, comprising City Center or Beginner's Mind Temple, Tassajara Zen Mountain Center, and Green Gulch Farm Zen Center. Baker then quotes Trudy Dixon, the editor of the book, thus endorsing her words: And perhaps most importantly, his authority will be understood with a taken-for-granted quality of being natural. That little piece of paradise in the Marin County headlands is just a short drive from the north end of the Golden Gate Bridge, perfect for a quick retreat. Suzuki's arrival came at the tail end of the Beat movement and just prior to the social movements of the 1960s, both of which had major roots in San Francisco. Religion occupies a distinctive place in this enterprise." I approached it with a searching spirituality aspect, reading Huxley and Timothy Leary, and that leads you down the road to the Beat generation and Zen. It is clear from Downing's interviews that Zen Center members assumed that there was no ideology to be questioned, i.e., the unreliable history of Zen, the hagiographic picture of the lineage, along with its mythology of Dharma transmission, unbroken lineage, and enlightened Zen masters. A Zen teacher can certainly assist his students in their practice, can encourage the students to be diligent, guide their meditation practice in both public and private meetings, offer aid in difficult times, talk about Zen texts to enrich the student's sense of the tradition and explicate Buddhist and Zen ideas. When it came to Baker's transmission from Suzuki, virtually all the students interviewed by Downing assumed that it was a "real" transmission. San Francisco from the 1960's into the 1980's was considered by many to be the freest city in America, especially when understanding "libre" as freedom from ideological constraints. After a major fundraising effort led by Baker, Zen Center purchased the landwhich contained a rundown resort and mineral springs in 1967. Nor did anyone even think to view the situation through the lens of the Buddhist teachings themselves or even the particular teachings of their beloved founder Suzuki. The idea of the enlightened Zen master authenticated through the ritual of dharma transmission and maintained by an unbroken lineage going back to the historical Buddha is at the heart of the Zen tradition. Richard Baker is a man who through the ritual of Dharma transmission has been installed in the Soto Zen sect's "authentic" unbroken lineage going back to the historical Buddha. The organic farm at Green Gulch supplies local restaurants and food suppliers and sells flowers, produce and herbs at Ferry Plaza Farmers Market in San Francisco. This 1987 incident has had a damaging impact on Anderson's reputation as a teacher, since his arrest received national media coverage. As is common among members of new religions, they viewed themselves as special. These and any number of other questions, complaints, hurts or criticisms harbored by his disciples, were not raised. By this time there had also been an abundance of scholarly writing and empirical evidence exposing much of the mythology surrounding Zen. Berger begins, "Every human society is an enterprise of world-building. Another error is seen in the statement that Yasutani roshi rescinded the Dharma transmission he gave to Philip Kapleau. Despite extraordinary personal shortcomings, Eido Shimano continued to wield spiritual authority throughout his time at the Zen Studies Society. If this was the case, it would seem that he failed this task in America. Tassajara Bakery was a Zen Center venture promoted by Richard Baker as an extension of the baking practices at Tassajara Zen Mountain Center. One student stated it as, "The one thing that seemed unquestionable was Richard's Transmission." The Sacred Canopy: Elements of a Sociological Theory of Religion, Doubleday, 1967, pp. It all came tumbling down in a 1983 event known in Zen Center circles as "the Apocalypse." Asia is filled with monks and priests who know how to sit, chant, eat, bow, walk, dress, and live as a Buddhist. [5], In 1969, Sokoji's board of directors asked Suzuki to resign his position as the temple's priest, asserting that he was spending more time with his Western students than the Japanese-American congregation. Others were more forgiving, but their trust in me and my integrity was permanently shaken. It did not matter that Baker did not appear to offer his students the "living proof that the seemingly impossible goal [of Zen] can be realized in this lifetime" as Baker himself described the function of the teacher. It should be kept in mind that the senior members, by 1982, were often over forty years old and had been practicing at Zen Center for fifteen or more years. Elizabeth is married to Jason Kibbey. For example there was the claim that Zen monasteries in China were self- sufficient, which makes it seem that they were not dependent on the state and elite elements of society and were not actively promoting themselves to get this support and patronage. University of Michigan, 1987. Zen ascribes to Pai-chang (died 814) its earliest monastic code that supposedly set Chan apart as a separate sect in the Tang dynasty. Michel Foucault in "The Means of Correct Training" in Discipline and Punish, Trans. Furthermore, Chadwick told Victoria that when he (Chadwick) had once asked Baker himself about the basis for the claim, Baker replied that he could not remember! There was an article and follow up piece by Brian Victoria discussing anti-Semitic remarks made by Yasutani roshi in Tricycle magazine (Fall and Winter 1999). He was what I needed. It matters that we keep assenting to the stories. However, for an in depth review of early Chan monastic codes and how early Chan viewed and supposedly treated errant behavior by monks see Foulk, T. Griffith, "The "Ch'an School" and Its Place In the Buddhist Monastic Tradition," Diss. [1][15], In 1983 Tenshin Reb Anderson received shih from Zentatsu Richard Baker, becoming Baker's first Dharma heir (though Baker disputes this). He writes a religion column forThe New York Timesand is on Twitter@markopp1. Access SFZC Online wherever you are, anytime. "If you scratch under the bitterness, there's a lot of beauty there," says Norman Fischer, abbott of the Zen Center from 1995 to 2000. Members soon raised funds for a zendo to be built there, and over time the farm transformed into a monastery and retreat center for residents and guests with an organic farm, flower gardens, a teahouse and a plant nursery. The Zen Institution But the percentage of the Zen clergy implicated in sexual misdeeds is many times greater than that of the Catholic clergy. Baker was a charismatic leader, brilliant lecturer and dedicated Buddhist. But during the 1960s, Suzuki attracted an eager flock of meditating Westerners, including Baker, who showed up in 1962 and was soon singled out as a possible successor. [13], Following his departure from the San Francisco Zen Center in 1984, Baker relocated to Santa Fe, New Mexico where he founded a new community known as Dharma Sangha. What passes for "knowledge" in society is built on the foundation of language. Baker's friends and supporters say the Zen Center never regained the spark and spiritual power of the Suzuki/Baker years. Some of the most senior members appeared afraid to raise difficult questions with Baker perhaps for fear of losing their own privileged positions. It was almost like a magic theater, where if someone received Dharma transmission, and hence, was a supposed enlightened being, he would become a different person who could do anything he pleased. In 1995 Zoketsu Norman Fischer was installed as Abbot at SFZC, and in 1996 Zenkai Blanche Hartman was appointed as co-Abbot with him (becoming the first female Abbot in SFZC history). More tellingly, Baker, inserted the very idealized description of qualities and characteristics supposedly of Suzuki Roshi, generalized to all roshi, knowing it would inevitably, indeed shortly, be applied to himself. Explore and learn more about the San Francisco Zen Center community. "On both a personal and a professional level, I am still dealing with the consequences of this episode. When Katagiri left, Tenshin Reb Anderson assumed Abbotship of the Zen Centerserving until 1995. The conception of an unbroken lineage based on the idea of mind-to-mind transmission going back to the Buddha superceded a previous idea of authority that was based on texts, i.e., the sutras, which were understood to embody the words of the historical Buddha. My view of Zen as an institution, some of its problems, and how it operates is most completely expressed in my paper, "Means of Authorization: Establishing Hierarchy in Zen Buddhism in America", delivered as part of a panel on Chan at the American Academy of Religion Conference in Boston in 1999. Mark Oppenheimer hosts the podcast Unorthodox for Tablet magazine and writes for The New York Times Magazine, Mother Jones, and GQ, among other publications. One justification sometimes heard, glib to my ear, is that enlightenment is not about morality. He worked for me, and if he didnt work for other people, then I just wanted them to go, and often hoped theyd go more quietly than they did., Quietly or not, many people did leave. "It was a fantastic drive," he said, it was safe to drive and that he liked to keep his legs in zazen posture. A pioneer of gourmet vegetarian cuisine in America, the restaurant's first chefs were Edward Espe Brown and Deborah Madison. Not only the work of Zen writers, but political analysts, social critics, sociologists, and my involvement with the practice have informed my thinking about the state of contemporary Zen in the West. A descendant of Thomas Dudley,[4] Baker was raised in a family of moderate wealth. I finally asked Schnyer if he had said what Zournas attributed to him: He hasnt raped anyone yet, has he? And he was also just a guy, kind of like Bill Clinton was just a guy. All of this discontent emerged when it was made public that Baker had allegedly been having an affair with the wife of an influential sangha member. This paper can also serve the non-scholar as an overview or introduction to modern Zen scholarship and introduce a critical view of the important Zen ideas of master, Dharma transmission, and unbroken lineage. Baker and Suzuki themselves were rewarded by this system. Today, one could reasonably assert that of the 30 or 40 important Zen centers in the country, at least 10 have employed head teachers who have been accused of groping, propositioning, seducing, or otherwise exploiting students. But there is another kind of authority, an opposite kind, grounded in the invisible, the faith-based, the fictional. This is the consistent view of the master presented by Zen, the pure, simple, desireless and self-contained roshi, and was accepted unquestioningly by Zen Center members. Besides Suzuki's chosen heir Baker's questionable behavior, Downing reveals many of the senior people scrambling for positions of authority, power, money and perks. I hope this is the case with this paper. Zen at War by Brian Daizen A. Victoria: a link to varioius book reviews buy this book now 2015. In Northern California, Zen chic peaked in the early 1980s, and its rise and fall has much to do with the stories of two lives -- another Japanese man named Suzuki and another Westerner with a brilliant mind and roving eye. The student who enters the "practice" having read a myth will expect to find the myth, and will think they have found the myth. It was more about power, about finding another way to govern and manage an operation that was never sure if it was a California commune, a Japanese monastery or a New Age business. The Board of Directors at SFZC also began election of leaders. The idea that Zen's emphasis on wisdom while only giving lip service to compassion in reality is then about power is an idea that I have just begun to examine. A gem! According to this model, mind-to-mind transmission began with an encounter between the historical Buddha Sakyamuni and Mahakasyapa, and continued, in an unbroken lineage, through twenty-eight Indian Patriarchs. Steve Hagen. [31] The community's sense of crisis sharpened when the woman's husband, one of SFZC's primary benefactors, threatened to hold the organization legally responsible for its abbot's apparent misconduct. Yet, after Tatsugami Roshi, one of the important training teachers from Eiheji, one of the two main Soto Zen training monasteries in Japan, conducted only one training period at Tassajara, Zen Center's monastery in California, Suzuki "arranged" for him not to return because his American students were so dissatisfied. This dissertation also asks whether the Chan sect existed at all as a separate and distinct sect in the Tang dynasty, the supposed "golden age of Chan"). Was he perhaps not a fully realized person? Zen Center survived, reorganizing in a manner that made it more democratic, but also more bureaucratic. That "something else" is what Michael Downing tries to find in "Shoes Outside the Door: Desire, Devotion and Excess at the San Francisco Zen Center. " So why did none of Baker's students, as expressed in their interviews with Downing, show any awareness that institutional self-definition encouraged their idealization of Baker, which allowed, perhaps even fostered, the occurrence of many of the alleged abuses? One of the greatest reasons that Shimano could sleep with so many women is that it bothered the men so little. We agree that the Constitutional Convention made law for all the people, and for all generations to come; we agree that the government will back up our money, if no longer with gold, then with its promises. But Downing does approach the story with an open mind, and doesn't fall into the trap of trying to portray Baker as a monster or a saint. The meaning of these terms evolved as a means of self-definition for the Zen sect to differentiate itself from other Buddhist sects in a way that particularly matched the Chinese social system based on genealogy and to gain legitimization and authenticity from the imperial powers that always maintained tight control over Buddhism. He became the leader of the Sanbokyodan school of Zen started by Yasutani. On the corner of Page and Laguna Streets in San Francisco, diagonally across from San Francisco Zen Center, is a corner building with a series of murals that wrap around the boarded-over windows. Tassajara Zen Mountain Center ("Zen Mind Temple" or Zenshinji) was the first Zen Buddhist monastery built in the United States, and the first in the world to allow co-ed practice. For Suzuki Roshi's edited words see the well-known Zen Mind, Beginner's Mind, Weatherhill, 1970. You wont find anybody within the Zen Studies Society who has tolerated this stuff from start to finish, Schnyer said. When I heard about it, I was like, Thats for me. Soon, Schnyer was practicing Buddhism. I think this happened because Zen's teaching to avoid words and explanation was taken too literally and has fostered an unfortunate narrowing of perspective. #28 of 84 Specialty lodging in San Francisco. Importantly, the head of every Soto temple must have Dharma transmission. Sarasota, Florida. Anderson remembered stowing the revolver away in the San Francisco Zen Center's garage and quickly retrieved it. David Hume said in his Of the First principles of Government (1758) that "Nothing appears more surprising to those who consider human affairs with a philosophical eye than the easiness with which the many are governed by the few, and the implicit submission with which men resign their own sentiments and passions to those of their rulers." Despite having only had 12 years in the United States, Suzuki had gone a long way toward establishing Soto Zen in America. If some one would like copies, please email me at: slachs@worldnet.att.net . For an in-depth look at three special projects happening at SFZC, check out our new Impact Report. Suzuki planned to give transmission to Bill Kwong but died before his completion. [5] Baker was ordained a St priest by Suzuki in 1966 just before the opening of Tassajara Zen Mountain Center. In the 1960s, four major Zen teachers came to the United States from Japan: Shunryu Suzuki, Taizan Maezumi, Joshu Sasaki, and Eido Shimano. Public opinion shows that while parishioners are, of course, disturbed by priests' abuse of children and young teens, they are more upset by the institutional cover up and denial of that behavior. There are some good, and unavoidable, reasons for Americans dependence on Japanese roshis (and, more recently, as Americans have become interested in Tibetan Buddhism, for their dependence on foreign teachers like the Dalai Lama). This necessitates the production of virtual quotas of such highly exalted people, while in the realm of "spiritual attainment" it is rare to produce just one such person. Spiritual attainment, insight into timeless truth(s) or any other profound changes in one's inner life play virtually no part in the majority of these Dharma transmissions or in the every day functions of these roshis. Kwong's transmission was later completed by Suzuki's son, Hoitsu.[1][11][12]. Anderson became entangled in an incident in 1987 that reached back to 1983 just after Zentatsu Richard Baker had resigned as abbot. Foulk doubts that the Chan sect existed as a separate sect with its own monastic institutions during the Tang dynasty. Richard Dudley Baker (born March 30, 1936) is an American Soto Zen master (or roshi), the founder and guiding teacher of Dharma Sanghawhich consists of Crestone Mountain Zen Center located in Crestone, Colorado and the Buddhistisches Studienzentrum[1] (Johanneshof) in Germany's Black Forest. From 1986 to 1988 he served as abbot of the San Francisco Zen Center, and from 1988 to 1995 he served there as co-abbot with Sojun Mel Weitsman. For an outstanding article on Sanbokyodan Zen, a Zen sect important in the West see, Sharf, Robert, "Sanbokyodan, Zen and the Way of New Religions", Japanese Journal of Religious Studies, Fall 1995, Vol. Shocked by the series of scandals involving its senior teachers, the organization decided to appoint two abbots, who would share the position at any one time. Guests stay at the Lindisfarne Guest House, a traditional Japanese building with a wood-burning stove as the heating source. If youre going to do this, youre going to do it on your own, but Im not going to nurse you. For me he was perfect Somebody looking from the outside could say thats why we stuck with him all the time. Some of these students began calling their group City Center, and they incorporated in 1962 as the San Francisco Zen Center.[1][2][3][4][5]. It simply means that a power structure has evolved that will perpetuate itself even if it means imputing "attainment" to people who don't really have it. Suzuki-roshi, as his students called him, died of cancer in 1971. This article is not saying that there is no place for a Zen teacher. Yet, I have found that within the Zen community there is little self-examination about Zen as an institution and its self-definitions and what the effects of these are in the world of flesh and blood people. In Zen Buddhism, the story of Eido Shimanos abuse of power is so commonplace as to be banal, a clich. I dont remember saying that., Schnyer maintains a tidy understanding of his personal Zen galaxy, in which Shimano is the sun, hot and dangerous but necessary. The latter choice was too painful for many for any number of reasons, including: 1) many believed that the Center was the best place to practice Zen and so leaving meant giving up what made life seem most meaningful, 2) their self-identities as Zen practitioners were connected to the Center, 3) loyalty to Suzuki Roshi, 4) leaving close friendships established through communal living and especially through practicing meditation together, 5) loving the lifestyle and 6) fear of losing one's position in the hierarchy and the possibility for future higher positions culminating in being Dharma transmitted oneself. I see how my empowerment to protect and care for the Triple Treasure inflated my sense of personal authority, and thus detracted from and disparaged the Triple Treasure. Baker's introduction to Suzuki's edited words in the well known book, Zen Mind, Beginner's Mind gives a description of Suzuki as the ideal of a fully realized Zen master. That's what we made of it." One of the oldest and perhaps most outspoken members who was eventually forced out by Baker stated, "this was a system that was about staying asleep because it was too risky to wake up." One student said that when the senior priests were questioned about some aspects of Baker's behavior, the answer was, "Richard has Transmission." He then arrived in San Francisco, California in 1960beginning to sit with Shunryu Suzuki in 1961. He was a very traditional Rinzai master: stern when he needed to be, very rarely encouraging. Institutional and personal motives played an important part in the composing of Buddhist biographical collections; this was especially so in earl Chan lineage texts. In fact, a number of older students who had known Baker for years left the Zen Center when he was installed as both abbot and roshi of SFZC. One of the most interesting aspects of the Baker case is that the people at the SFZC did not change their fundamental understanding of the process they had gone through for, in some cases, twenty or more years. [1] San Francisco Zen Center's web site now comments: "Although the circumstances leading to his resignation as abbot in 1984 were difficult and complex, in recent years, there has been increased contact; a renewal of friendship and dharma relations. For a peek into a period only shortly before our own, we can use Brian Victoria's book Zen At War. He was convincing not just because of his own facility with a story, but because he found Americans who were very receptive to that story. You have to ask whether Suzuki was aware of the claims made by Baker and, if so, why he permitted them to stand without correction. Means of Authorization: Establishing Hierarchy in Ch'an/Zen Buddhism in America Shoes Outside The Door, p.289. This reminder served an important purpose: the Center's members viewed Suzuki's authority as if it were a divine fiat, so that any dissent or criticism was ended. I think that really helped to put everybody on their best behavior. Suzuki Roshi It was not surprising, then, that when trouble arose at the Center it was mostly assumed that something must be wrong with the members themselves; that it was because they did not use or handle well Suzuki's pure teaching. Was he hypocritical for reprimanding his students for flirting while he carried on numerous affairs with his female students, including one that ruptured his best friend's marriage? Some former students say they were encouraged to believe that being groped by him was part of their. Michael Downing's book, Shoes Outside the Door: Desire, Devotion, and Excess at San Francisco Zen Center (2001) describes much of the sexual scandal surrounding Richard Baker, as well as financial problems and Baker's generally arrogant behavior. Alan Sherman, Vintage Books, 1995 (reprint edition), 1995, pp.170-195 discusses a number of aspects of the penal system, its disciplinary power and the simple instruments from which it derives its power: hierarchical observation, normalizing judgment, and their combination-the examination. For an analysis of the idealized, one-dimensional style of describing a roshi, the one of Suzuki in Zen Mind, Beginner's Mind being just one contemporary example, see "Simpleness" in Alan Cole's previously mentioned paper, "It's All in the Framing", p.6. The Zen Studies Society was marked by frequent turnover. Zen Groups Distressed by Accusations Against Teacher Joshu Sasaki in New Mexico in 2007. Baker himself was quick to remind his flock that he was the only American to receive Dharma transmission from Suzuki Roshi. Latest News. Under the Zen approach, the Chan masters are clearly more potent than the monastics of other Buddhist sects, who merely explicate the Dharma through texts, often texts that are further distanced from their authoritative origins by the act of translation. 2002: 8-11. He was not a sticky kind of emotional person. Good bread, fine wine and simple, yet elegant, dining were offered by Tassajara Bakery and by Greens, the gourmet restaurant at Fort Mason that dished out vegetarian cuisine and inspiring views of the bay. In this way the teacher was like a deity, a minor god. These events are a helpful reminderboth to me and to othersof my vulnerability to arrogance and inflation. A student was also liable to believe that her teacher was conveying the one true form of Zen Buddhism. 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