Shoes Outside The Door, p.289. Five years later (in 1988), roughly fifteen months after Anderson had become abbot of the San Francisco, Anderson was arrested for brandishing this same firearm in public. One of Shimanos greatest advantages has been that he is Japanese. Zen Center businesses embodied other Bay Area delights. This is a mythology of Zen, a pure fiction. A theme repeated in Downing's interviews is Suzuki's seemingly quirky idea of reforming Soto Zen in Japan by having his American students go there as living examples of reform. At that time, Baker also became the official leader of the San Francisco Zen Center (SFZC). This "history" has added weight because it is presented as biographical fact. 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. You can see how much more potent it is to have a teacher presented as a living Buddha or at least Buddha-like, who, instead of simply interpreting and explaining the words of the Buddha, actually speaks with the same voice as the Buddha. This ancient twisted karma I now fully avow. A monastery and retreat center in a remote mountain valley in the Ventana Wilderness SFZC Online Resources for beginners, zazen (meditation) and chanting, Dharma talks, live online practice sessions with teachers, as well as classes and workshops from our Online Programs. The results of this in terms of the quality of his life are extraordinary-buoyancy, vigor, straightforwardness, simplicity, humility, security, joyousness, uncanny perspicacity and unfathomable compassion. People put their hearts into the practice and the Center, sometimes going as far as asserting that the Center represented the cutting edge of Zen in the America. [6], San Francisco Zen Center expanded quickly with Baker at the helm. Surely others felt the same way, but only Schnyer and Kelly have been so bold or articulate, have made clear the amorality, and the misogyny, that can infect Zen practice and enable its malefactors. It also spun off its business and stopped pretending that work without compensation was "spiritual practice.". ", Read more about this topic: San Francisco Zen Center, Problems, laws havent the slightest interest for meexcept in the world of science, in which they are always changing; or in the world of art, in which they are unchanging; or in the world of Being in which they are, for the most part, unknown.Margaret Anderson (18861973), One does not arrest Voltaire.Charles De Gaulle (18901970). 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. With one or two exceptions, the only views expressed of Baker's errant behavior among the Center's members was in the context of their personal experience. 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. And what was Suzuki's intention here? 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]. Members had not the slightest inkling that their view of Zen was controlled. Tassajara baked bread for student and guest consumption since 1967, and Edward Espe Brown's Tassajara Bread Book, demonstrated consumer interest. In particular, Suzuki's San Francisco Zen Center lineage continues through his bureaucratic "transmission" to his son Hoitsu. This recommended class series offers listeners an overview of the fundamentals of Buddhism and Zen. 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. This is not to imply that there is no value to be gained in the practice of Zen. Katagiri would go on to establish his own practice centerthe Minnesota Zen Centerin 1972 in Minneapolis. The Church hierarchy has displayed a consistent concern for protecting and maintaining the eminence of the abusive priests and the holiness of the institution of the Catholic Church, rather than concern for the children and teenagers trusted to their care. 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. It will not do for future generations if there are gaps in the line of saintly figures. Baker and Suzuki themselves were rewarded by this system. Although Baker claimed that his relationship was a love-affair which had not yet been consummated, the outcry surrounding the incident led to accusations of impropriety, including the admissions by several female members of the community that they had had affairs with Baker before or during his tenure as abbot. What I mean by the "Zen" institution, for the simple purpose of this conversation, is the organized set of structures that support the standard model of Zen. Covid-Related Openings and Closings Updates page, Diversity, Equity, Inclusion and Accessibility, Conflict, Complaint, and Ethical Review Processes. Great Experience with Western Zen Practice. He writes a religion column forThe New York Timesand is on Twitter@markopp1. Richard Baker also survived. Anderson succeeded him as abbot, and later co-abbot. 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. He was 67 years old. Definitely worth checking them out on their website and trying to attend the beginners lesson! [2] As the American Dharma heir to Shunryu Suzuki, Baker assumed abbotship of the San Francisco Zen Center (SFZC) shortly before Suzuki's death in 1971. I am greatly indebted to the works of the following scholars, among others, whose In Zen Buddhism, the story of Eido Shimanos abuse of power is so commonplace as to be banal, a clich. Peter L. Berger, the well- known American sociologist writes, "Unlike puppets, we have the possibility of stopping in our movements, looking up and perceiving the machinery by which we have been moved. Sasaki, of Rinzai-ji, a Zen center in Los Angeles, is now 106 years old and, as his board members finally admitted in 2013, was groping and fondling unwilling students well into his 11th decade (he also ran a leading Zen center in New Mexico, and his lewdness did not respect state lines). 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Senior members also appeared blind to the voices of others and closed to criticism. City Center A vibrant community in an urban temple in the heart of San Francisco. Even newer students, who come to Zen Center and find out about these incidents, are sometimes confused and question whether I can be their teacher. [2] However, San Francisco Zen Center's website 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. Green Gulch Farm ("Green Dragon Temple", or Soryuji), located in Sausalito, California in a valley on the Pacific Ocean, was acquired by SFZC in 1972. Downing reveals that by 1969 Suzuki had made it known to Baker and others at the Center that Baker was to be his Dharma heir. Zen Center Members The fact is that almost everything about Zen's presentation, practice, and rituals is aimed at producing people who give up their good sense with the promise of a greater gain in the future. critical insights into Zen/Buddhism have strongly influenced my views: Robert Buswell, Alan Cole, Bernard Faure, T. Griffith Foulk, Robert M. Gimello, Peter N. Gregory, John Kieschnick, John R. McRae, A. Charles Muller, Mario Poceski, Robert H. Sharf, Morten Schlutter, Gregory Schopen, Brian Victoria, Albert Welter and Dale Wright. In this scheme, each teacher can trace his lineage and hence, authenticity, back to the historical Buddha. Dharma transmission has been awarded and is still awarded for many reasons besides spiritual attainment. It is important to remember now that the interviews Downing conducted in 1998-2000 were long after the events at the SFZC took place. Unfortunately, the Western Zen community has not explored the many important questions implied by Zen At War. Zen Mind, Beginners Mind by Shunryu Suzuki buy this book A descendant of Thomas Dudley,[4] Baker was raised in a family of moderate wealth. [7], Baker received Dharma transmission from Suzuki in 1970,[2] and then was installed as abbot of San Francisco Zen Center during the "Mountain Seat Ceremony" on November 21, 1971. The leadership of San Francisco Zen Center required Anderson to take a leave of absence from his position as abbot. We see in Downing's book that it is precisely the idealized notion of Dharma transmission that pre-empted anything that Zen Center members saw for themselves when viewing Baker, their Dharma-transmitted leader, at least prior to the rupture in 1983. After a major fundraising effort led by Baker, Zen Center purchased the landwhich contained a rundown resort and mineral springs in 1967. And that very presentation is the freight of the Zen machine. In the West in general, but particularly in America, we place great importance on each person's individuality and uniqueness and hence on our personal experience. San Francisco Zen Center offers seven charming guest rooms for short-term stays. Desire, Devotion, and Excess at the San Francisco Zen Center. This is very similar to the Japanese Soto Zen, with minor variances for social and cultural differences. It is clear that the senior members of Zen Center surrounding Baker were well-indoctrinated vessels of Zen ideology. San Francisco Zen Center has begun to offer on-site meditation, Dharma talks, programs, classes, and other events. There is certainly nothing anti-authoritarian about the notion of unbroken lineage going back to the historical Buddha. In the last few decades as opposed to the past, we have had a clear personal view of the actual people involved, Richard Baker being only one. Zen elevates its leaders to super-human status, then emphasizes that we should be obedient and subservient to a powerful and supremely accomplished authority figure, precisely because he is powerful and supremely accomplished. It has three practice places which offer daily meditation, regular monastic retreats and practice periods, classes, lectures and workshops throughout the Bay Area. [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. Baker is the sole western heir of Suzuki Roshi, a Japanese Zen teacher who founded the SFZC and its mountain training center, Tassajara established in 1967. So it is natural to ask, why did Suzuki's and Baker's students mention this so often? It means, "Don't ask. [17], Last edited on 21 December 2022, at 18:50, Timeline of Zen Buddhism in the United States, "The Long Learning Curve: An Interview With Richard Baker Roshi", Zentatsu Richard Baker page on the Crestone Mountain Zen Center website, Richard Baker and the Myth of the Zen Roshi, https://en.wikipedia.org/w/index.php?title=Richard_Baker_(Zen_teacher)&oldid=1128738434, This page was last edited on 21 December 2022, at 18:50. Suzuki Roshi If the past is any indication these present teachers will be referred to as honored patriarchs in the future. Read any of these texts of Zen, The Book of Serenity, a Soto sect koan collection, being one prominent example, and this will be abundantly clear. A theme repeated throughout Downing's book is Suzuki's injunction to "just sit," which means to do seated meditation. They should take credit for the fact that we did it for many years. . The volunteer project's founding director was Frank Ostaseski, who served until 2004. 1969 - Suzuki was asked to resign as priest at Sokoji by the temple's board of directors because he was spending more time with his Western students than the Japanese-American congregation. Most of the narratives of the early heroes of Chan that we have today were composed hundreds of years after the ostensive events, complete with verbatim accounts of the master's interaction with a disciple presented as if a court stenographer had been recording the entire interaction. Downing shows that even in their every day negotiations for used restaurant equipment when they were opening Green's Restaurant, they held a disproportionate sense of their own importance in the wider community. People interviewed had the luxury of hindsight. Upon Suzuki's arrival at Sokoji, the congregation was composed entirely of members of the Japanese-American population. "It was a fantastic drive," he said, it was safe to drive and that he liked to keep his legs in zazen posture. Suzuki enabled the ensuing trouble by transmitting only to Baker to the exclusion of other westerners, by failing to understand Baker's character, by failing to mitigate his authority in any way, and by failing to explain clearly the historical and common way that Dharma transmission was and is used in Soto Zen. They weren't so much about about money (Chapter 27, if that's your cup of tea). (It should be noted that Suzuki could read English.) Why did Baker perpetuate such a simplistic view of Suzuki? 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. Foulk disagrees with this view. 1967 also saw the arrival of Kobun Chino Otogawa of Eiheiji, who served as assistant to Suzuki. In not clearly explaining the meaning, to his disciples at the SFZC, of his transmission to Baker, while stressing that it was "real;" Suzuki chose to perpetuate a fiction and to dishonor the trust they had given him. Suzuki Roshi I suspect I probably said something like that, Schnyer said. 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. He then drove after the alleged mugger and followed him into a housing project with the revolver (unloaded) in hand, being arrested minutes later by a police officer with his own gun pointed at him. There appeared to be a vast cultural divide between the Zen Center students of Suzuki and Japanese Zen monks that showed itself both in America and in Japan. Zen priest Mel Weitsman served with Anderson as a co-abbot during the remainder of his term, and the tradition of two sitting Abbots continued for the next few decades. Many women and others in the Zen community have suffered as a result, and we regret and apologize for our collective failure to stop this harm. This ancient twisted karma I now fully avow. How bad was Shimanos womanizing? I asked Schnyer. The San Francisco Zen Center "scandal" was not unique in American Zen history. 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. Suzuki indeed had ordinary and even tragic circumstances in his life, as is shown in Downing's book, who references David Chadwick's book, Crooked Cucumber, for the following details. If Suzuki was California's Zen messiah, then Richard Baker was his Apostle Paul. Besides the personal power of his position Baker lived with paid travel, an abundance of high-priced worldly goods, a number of well-appointed residences, a steady supply of household help and assistants, sex with his students and access to high profile friends. Examining the work of any of the above-mentioned scholars will greatly reward the interested reader who would like to explore contemporary Zen/Buddhist scholarship. Some people felt that I had committed an irrevocable betrayal of trust, and have discounted me and my teaching ever since. [10], In 1970, Suzuki gave Dharma transmission to Richard Baker, his only American Dharma Heir and chosen successor at SFZC. A large institution like Zen requires hundreds of such living role players. Its raison d'etre is to produce people who possess a fundamental insight into life, people who are not fooled by appearances or ideas. Classes and workshops from our Online Programs, resources for beginners, zazen (meditation) and chanting, Dharma talks, and live online practice sessions with teachers. Your support is crucial to sustain our practice centers and thriving online community. If this was the case, it would seem that he failed this task in America. For more on the Soto Zen institution in Japan see Foulk, T. Griffith, "The Zen Institute in Modern Japan", pp.157-177, Zen, Tradition and Transition, Kenneth Kraft ed., NY, Grove Press, 1988. Steve Hagen. 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). Although his salary was reportedly modest, he lived a lifestyle which many perceived as extravagant. If someone attempted to question some aspect of Baker's behavior, both Baker and senior disciples reminded them that Baker was the only American Dharma heir of Suzuki. I don't know for certain but Zen Mind, Beginner's Mind was published in 1970, only one year before Baker himself received Dharma transmission and the title, Zen master. An organic farm and garden in a beautiful coastal valley in Marin County, A monastery and retreat center in a remote mountain valley in the Ventana Wilderness. "The years people spent here were not wasted years of being duped. I feel sorry for anybody who's bitter. Elizabeth is married to Jason Kibbey. To see how the most prominent Japanese Zen roshi as well as some of the roshi associated with bringing Zen to America, in spite of the rhetoric of the standard model of Zen, functioned in Japan from roughly 1911 through WWII, see Victoria, Brian, Zen At War , Weatherhill, 1997. 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