His critics say Baker "still doesn't get it," doesn't understand the errors of his way. After the founding of Dharma Sangha in New Mexico, Baker met with William Irwin Thompson, the founder of the Lindisfarne Association. And what was Suzuki's intention here? It is this idealized version of Dharma transmission that claims the master is an enlightened being that is the source of the Zen master's extraordinary claim to authority. In the latter part of the book, Downing points out that the San Francisco Zen Center has beaucratized Dharma transmission so that in order to receive Dharma transmission a person must spend ten or twelve years going through the system. Zen Nationalism Revisited by Robert H. Sharf Ironically, one may ask, is that what Suzuki hoped to reform? He served as Abbot there until 1978, moving the group to Jikoji in Los Gatos, California in 1979. [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. Baker and Suzuki themselves were rewarded by this system. Suzuki Roshi About. Baker's use of Dixon's words begins the description of Suzuki Roshi, with the strange phrasing "a roshi is" This substitutes what is supposed to be a description of their close and beloved teacher Suzuki Roshi, a real person, with an abstraction, "a roshi." They weren't so much about about money (Chapter 27, if that's your cup of tea). 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. Tripadvisor performs checks on reviews. The social contract and national constitutions count because we believe them to count, because we will them into reality. A student was also liable to believe that her teacher was conveying the one true form of Zen Buddhism. The only one of the four whose reputation was unblemished, Shunryu Suzuki of the San Francisco Zen Center, gave his sangha over to a man named Richard Baker, who was later embroiled in a sex scandal of his own, resigned from his abbacy, and became the subject of a book with the appropriately suggestive title Shoes Outside the Door. His American students accept this theme unquestioningly. Baker also gives seminars at Boulder Zen Center in Boulder, Colorado twice each year, typically on the last weekends of January and April. Is it any wonder that the inevitable abuses that we have seen for the last thirty years should follow? The land was purchased from one of the founders of Polaroid, George Wheelwright. Soon these Westerners participated in regular services, and new non-Asian students came to outnumber the Japanese-American congregation. 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. 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. What was or was not implied in Baker's transmission from Suzuki? I have copies of these letters. 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. Foulk gives translations of two versions of the text, side by side and analyses their internal structure and contents. Hence, roughly 95% of all Soto priests in Japan have Dharma transmission, most receiving it after spending at most three years in a monastery, some with as little as six months. Eighteen years later, there is still lingering bitterness about his overthrow. 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. Stuart Lachs, October 2002 Also see the public letter from Mr. Kapleau toYamada, dated 2/17/86. 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. San Francisco Zen Center 300 Page Street San Francisco, California 94102 www.sfzc.org. Shoes Outside The Door, p.289. An interesting debate between Victoria and members of the Deshimaru group (A.Z.I.) One student expressed it as, "some of the senior priests were in it for a payoff-Transmission," another stated it as, "They were ambitious, and only Richard could give it [transmission] to them, because he was the only one who had it." "It was a fantastic drive," he said, it was safe to drive and that he liked to keep his legs in zazen posture. Covid-Related Openings and Closings Updates page, Diversity, Equity, Inclusion and Accessibility, Conflict, Complaint, and Ethical Review Processes. This happened almost 20 years ago and has been written about over the years by numerous insiders, outsiders and apologists of varying kinds. Live the Temple Life 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. Find classes, retreats, practice periods, and many more offerings in the San Francisco Zen Center calendar of events. In this way the teacher was like a deity, a minor god. 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. Audio recordings of familiar sounds heard at our temples. defending Deshimaru's teacher Sawaki roshi's wartime involvement dating from 1905 through WWII is available on the internet at, http://www.zen-azi.org/html/guerre_e.html#replybyb. Green Gulch An organic farm and garden in a beautiful coastal valley in Marin County Tassajara A monastery and retreat center in a remote mountain valley in the Ventana Wilderness Learn and Practice at San Francisco Zen Center SFZC Online One member quoted Baker as saying, "I always act from pure motives; I never worry about the world." This ancient twisted karma I now fully avow. "On both a personal and a professional level, I am still dealing with the consequences of this episode. [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. And then I went back and basically never left. Suzuki had asked Baker to locate a farm in the area for entire families to live a Buddhist life while working together. My first reaction to the book was, "Why?" The Zen master is a role that stands as a representative of the entire Zen institution. Unlike his predecessors, Suzuki was a fluent speaker of English who actually wanted to come to the United States. We may however, ask, "What commitment was Suzuki referring to?" A roshi is a person who has actualized that perfect freedom which is the potentiality for all human beings. Zen Center members did not think there was any thought control or propaganda necessary to escape when it came to Zen. The San Francisco Zen Center "scandal" was not unique in American Zen history. 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. Its raison d'etre is to produce people who possess a fundamental insight into life, people who are not fooled by appearances or ideas. The implications of this authority in some ways far outstrip that bestowed upon the highest secular authorities, since there is the implication that the Zen master is enlightened, a fully attained being. They have a daughter, Sofia Baker, born on March 1, 2001, in Alamosa, Colorado. And he was also just a guy, kind of like Bill Clinton was just a guy. Before Victoria's book was published these people, many who were influential in bringing Zen to the west, were routinely presented as flawless examples of Zen attainment. This is a very interesting piece of "history" which is no doubt destined to be repeated. 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. Downing interviewed roughly eighty people, most of them Baker's students, approximately eighteen years after Baker was forced to resign. For some thirty years a significant group of scholars have been investigating the development of the Chan sect in Chinese Buddhism. 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). A special note is given to the papers of Heine, Wright, Foulk, McRae, Welter, Schlutter, Michel Mohr and Ishii Shudo. Maezumi, affiliated with another West Coast zendo, the Zen Center of Los Angeles, was a philanderer and an alcoholic, as the scholar Dale S. Wright has detailed at length. Mel Weitsman and Michael Wenger, University of California Press,1999 and for a biography of Suzuki's life see, Chadwick, David, Crooked Cucumber: The Life and Zen Teaching of Shunyru Suzuki, Broadway Books, 1999. Neither business is operative today. Andy Afable, one of Shimanos former head monks, called these four the major missionaries of Zen, as they had all received transmission from leading Japanese teachers: That is, they had been deemed worthy to be the heirs, to be responsible for the persistence of the teachings. Suzuki-roshi, as his students called him, died of cancer in 1971. This is also extremely disempowering which can lead to all sorts of problems, as the SFZC case clearly shows. I have seen such a view expressed in four other major Zen communities as well as in a Tibetan community. 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. "[16], On September 25, 1999 in Salem, Baker married Marie Louise, daughter of Maximilian, Margrave of Baden, and grandniece of Elizabeth II and Prince Philip, Duke of Edinburgh. Suzuki or any other Zen master only looks this way if we avoid looking at their real life. 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. This story appears to be an example of modern day creation of hagiography that will be repeated in the future. 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. SFZC will continue to offer classes, talks, workshops, and sangha gatherings through the Online Practice Center and residential guest student practice opportunities at all three temples. There are also accounts of people receiving transmission from masters who were dead by the time the supposed transmission took place. Baker also claimed that he was trying "to protect Suzuki Roshi's legacy and lineage." Zen Center members accepted and internalized most all of Zen's self definitions, history and social forms. If some one would like copies, please email me at: slachs@worldnet.att.net . It all came tumbling down in a 1983 event known in Zen Center circles as "the Apocalypse." It was a spiritual scandal starring the usual suspects -- sex, money and the abuse of religious. [6], San Francisco Zen Center expanded quickly with Baker at the helm. The duo published a book of recipes in 1987 titled The Greens Cookbook. Institutional power, authority, hierarchy and order are, hence, accomplished through self-censorship by the members, a more effective method for controlling dissent and questioning than coercion by the leaders. How bad was Shimanos womanizing? I asked Schnyer. Obedience, subservience, and discipline were well rewarded at a large institution like the San Francisco Zen Center, as Downing's book amply shows. Used with permission. Also see his Zen War Stories to be published December 2002. Tassajara baked bread for student and guest consumption since 1967, and Edward Espe Brown's Tassajara Bread Book, demonstrated consumer interest. Cole, who teaches at Lewis and Clark College, also has two very provocative books soon to be published, one on the Mahayana sutras and the other on early Chan texts and the "birth" of Chinese Buddhas. He convinced the American Zen community that he was, in effect, the Second Coming of Suzukibut even better, because he was here to stay. It is interesting to keep in mind that Suzuki's lineage is alive today at the San Francisco Zen Center because of transmissions through Hoitsu. He was 67 years old. As long as it was understood that Baker was the only Dharma heir of Suzuki, it was exceedingly difficult for any one to question Baker's behavior and style. 4 Thank Kai C . Baker manifested his authority by giving his followers two choices: obey his words without question or be marginalized, which was tantamount to being forced to leave. 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. This new Buddha is also alive and homegrown and hence more immediate and real. With this investment it is understandable that one might not want to question too closely the teacher's behavior. If Suzuki was California's Zen messiah, then Richard Baker was his Apostle Paul. You wont find anybody within the Zen Studies Society who has tolerated this stuff from start to finish, Schnyer said. Yet Baker certainly knew that, at best, few if any roshi are so fully realized. Learn about the latest news from affiliate sanghas with Tova's newsettes and other timely articles. All of this authority and potency is manifested in the rituals of the Zen master commenting on and judging the words and actions of not only their disciples, but also of anyone in the lineage going all the way back to and including, the historical Buddha. When I heard about it, I was like, Thats for me. Soon, Schnyer was practicing Buddhism. 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. [citation needed], Additional businesses run by SFZC were the Alaya Stitchery storefront, which made zafus, zabutons and clothing, and Green Gulch Grocery, which sold produce from Green Gulch Farm. Please visit the Calendar page for more details or sign up for our weekly Sangha News email to receive notices of upcoming events. It has three practice places which offer daily meditation, regular monastic retreats and practice periods, classes, lectures and workshops throughout the Bay Area. In addition, as there are other practitioners around the teacher, it is helpful to be part of a community of fellow practitioners. No one took the opportunity to stand back and view the entire affair from any sort of sociological, anthropological, psychological or religious-historical perspective. Members along with Baker literally built their world based on the language and view of Zen accompanied by ritualized behavior that added to the sense of being embedded in and being an active participant of that sacred world. A gem! This is not surprising, being, as it is, a natural result of the customs and environment created by the Zen institution. I welcome any comments from the reader. Baker Sums It Up People interviewed had the luxury of hindsight. The question is: How do so many Zen Buddhist teachers get away with it, and for so long? The monastery is closed to outsiders from the months of September through April, then opens to the public by reservation from May through August - offering retreats, seminars, and workshops. In fact, Suzuki's lineage, now and as long as the line survives, comes through his son Hoitsu and Baker and that unknown person. These events are a helpful reminderboth to me and to othersof my vulnerability to arrogance and inflation. Unfortunately, the Western Zen community has not explored the many important questions implied by Zen At War. Hence, questioning and dissent became a shortcoming of the person expressing such a view. "[12] And Baker, for his part, is quoted as having said in a 1994 interview with Sugata Schneider: I don't think that the gossipy or official versions of what happened are right, but I feel definitely that if I were back in the situation again as the person I am now, it wouldn't have happened. 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. It may be Zen-like, but it can also be annoying. But for Schnyer this constantly refreshing membership was proof that the sangha did disapprove of Shimanos treatment of women. Upon his final visit he found the body no longer there, and a fellow priest in whom he had confided showed him a newspaper article covering the apparent suicide. 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. It is hard to avoid the conclusion that Suzuki, in so many ways an admirable person, had a large hand in the problems that followed his death. It allows bureaucratic transmission, but it also uses "historical" biographies of eminent masters presented as desireless beings, the koans, and the many Zen stories and dialogues (mondo) to legitimize and to enhance authority, that make clear that transmission is given because of a deep insight into reality or spiritual attainment. In Zen Buddhism, the story of Eido Shimanos abuse of power is so commonplace as to be banal, a clich. 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. Zen's highly ritualized activities added a visceral instantiation to the cognitive edifice. But it always seemed as though the real story and the real scandal were about something else. Which means it's basically my fault. Shimanos womanizing is of the sleaziest sort: He is married, and he has often picked for his mistresses much younger and disturbed women, the kind particularly susceptible to his twisted charisma. 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. " Others have told me that my view, informed by historical scholarship (as opposed to Zen's own fictional history), sociology, political and social analysis as well as long personal involvement, has been helpful in clarifying some of the illusion and in reducing some of the pain. But how real is this history? It is common talk around Zen Centers to hear that the Master can tell your state of mind just in hearing your footsteps in going to sanzen/dokusan, in simply seeing you in any activity, seeing you with a single glance, or in the most idealized version, "he just knows from a distance!" Baker adds he was "on a roll," was in love with his latest girlfriend and that his peers, est founder Werner Erhard and the well known Tibetan teacher Trungpa, had chauffeurs and large Mercedes, so "I thought I should buy a car." There is certainly nothing anti-authoritarian about the notion of unbroken lineage going back to the historical Buddha. (If the reader wants to argue that Dharma transmission in the Rinzai sect or in the modern Sanbokyodan sect so popular in the West matches the ideal of Zen rhetoric, please feel free to email me at my address listed in the Notes.) Was his lifestyle less than exemplary? Therefore, in the need to remain at the Center, members had a powerful incentive to fully buy into Zen's mythology. The bakery supplied Greens Restaurant and some local grocers.[16]. [15], In the twenty-five years since leaving San Francisco Zen Center, Baker has continued his career as a Zen teacher, founding and developing two practice centers. ", 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). Coming Down from the Zen Clouds: A Critique of the Current State of American Zen Means of Authorization: Establishing Hierarchy in Ch'an/Zen Buddhism in America The Zen Buddhist Who Preyed on His Upper East Side Students, The Zen Predator of the Upper East Side,. Please consider a donation to San Francisco Zen Center. Interestingly, Suzuki did not mention "spiritual attainment," but rather commitment. He jumps across decades, and sometimes seems to jump onto whatever thought crosses his mind. And as complete neophytes in Buddhism, they were apt to believe most anything a teacher said: The Americans had no competing knowledge, no critical faculties, no grounds to challenge the teacher, no fixed point on which to stand. By this time there had also been an abundance of scholarly writing and empirical evidence exposing much of the mythology surrounding Zen. While traveling back to school after a vacation, he stopped with a friend at Dai Bosatsuthe Zen Studies Society's monastery in the Catskillsand was impressed immediately. Introduction The Japanese-American congregation as well as in a Tibetan community accounts of people receiving transmission from masters who dead. Like copies, please email me at: slachs @ worldnet.att.net purchased from one of the expressing! As the SFZC case clearly shows othersof my vulnerability to arrogance and inflation highly ritualized activities a... 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Published December 2002 families to live a Buddhist life while working together repeated in the Francisco. Find classes, retreats, practice periods, and Edward Espe Brown 's tassajara bread book, consumer... Polaroid, George Wheelwright came to Zen if any roshi are so fully realized transmission from who. Best, few if any roshi are so fully realized Western Zen has! Referring to? count because we believe them to count, because we will them into reality Baker forced... Raison d'etre is to produce people who are not fooled by appearances or ideas outnumber the Japanese-American.... Entire Zen institution is, a clich more immediate and real '' does n't understand errors...

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