One was to make the state consider Chan the primary sect of Buddhism. A good place to begin to examine the scholarly view of early Chan history and development is Foulk, T. Griffith, Myth, Ritual, and Monastic Practice in Sung Ch'an Buddhism in, Religion and Society in T'ang and Sung China, Ed by Patricia Buckley Ebrey and Peter N. Gregory, University of Hawaii Press, 1993, pp147-205. Access SFZC Online wherever you are, anytime. Likewise, Dharma transmission was as much about institutional prosperity, prestige, authority, continuity and acceptance and control by imperial authorities as it was about notions of enlightenment and spiritual perfection. 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. It was considered "real" because it came from the saintly Suzuki and Suzuki made a point of saying it was "real." (Downing's interviews showed that he did.) Anybody who traveled to Japan, as many American Buddhists would, quickly learned that every monastery there had its own variations on the traditionas with any other religious practice, there is no one true form. The deeper you go into practice, the deeper you find your teacher's mind is, until you finally realize that your mind and his mind are Buddha's mind. They should take credit for the fact that we did it for many years. They will sit for five days or longer in the zendo before they are formally admitted into the monasterya physically daunting challenge. The new president, Sylvan Busch, did not open his mouth to show any disapproval of Mr. and Mrs. Shimanos activities. And then there was Schnyer, the youngest board member, who, according to Zournas, defended Shimano by reportedly saying, He hasnt raped anyone yet, has he?. Excellent. This is hagiography, which is necessary for Chan's self-legitimating claims of mind-to-mind transmission and unbroken lineage. Was it all really such a big deal? Also see his Zen War Stories to be published December 2002. The student who enters the "practice" having read a myth will expect to find the myth, and will think they have found the myth. There is a wealth of contemporary exciting Zen scholarship available in English. If Suzuki was California's Zen messiah, then Richard Baker was his Apostle Paul. Supporting tools to make this narrative seem real and unconstructed include the particular methods of meditation and interactions between teacher and student as well as an abundance of validating mythologies most often presented as history in the form of biography, along with accommodating literary and ritual devices. We seem to forget that we live with other humans and that society is a human product that we act upon and that acts upon us and in a sense produces us. However, crediting a teacher, by definition of their role or title, with exalted qualities he does not really possess, is begging for trouble. And stayed for 10 years.. Michel Foucault in "The Means of Correct Training" in Discipline and Punish, Trans. Zen's highly ritualized activities added a visceral instantiation to the cognitive edifice. 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. It is no longer ruled by an almighty abbott-for- life, but abbotts with term limits. Within a couple of years, Suzuki considered founding a monastery to host more intensive practice for those students who were interested. No matter how or where we engage with each other, may the Dharma encourage, inspire, and support us to meet this moment with wisdom and equanimity. Guests stay at the Lindisfarne Guest House, a traditional Japanese building with a wood-burning stove as the heating source. Spiritual authority is that second kind of authority. "Hollow" transmissions such as those between father and son are incorporated into the unbroken lineage to the Buddha. I assume that Downing would have included a broader view if he had heard it from any of the interviewees. 13 reviews of San Francisco Zen Center "This place is really awesome! From the perspective of power and control, the political and the religious spheres overlap. 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. ---Friedrich Nietzsche, Human, All Too Human (1878) Yet for reasons known only to him he proceeded to make Baker his only American Dharma heir. [5], In 1983 Tenshin Reb Anderson received shiho (Dharma Transmission) from Richard Baker. [9] In the midst of the growth, Baker became a popular public figure. On one visit he decided to take the revolver home with him. It seems that Zen's emphasis on wisdom, while giving compassion only lip service, is really about power. 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. It was a spiritual scandal starring the usual suspects -- sex, money and the abuse of religious authority. The center received significant media coverage concerning the 1984 resignation of then abbot Zentatsu Richard Baker, who was ousted after it was alleged that he had been having an affair with the wife of a prominent Zen Center member. For a history of early Soto Zen as well as how the Soto sect has understood Dharma transmission since roughly 1700, see Bodiford, William M., Soto Zen in Medieval Japan, University of Hawaii Press, 1993, p. 215. Others were more forgiving, but their trust in me and my integrity was permanently shaken. 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. Even when Dharma transmission does reflect some level of something we may call spiritual attainment, it is not based on the idealized version proffered by the Zen institution: a mystical meeting of minds between teacher and disciple sharing a timeless truth that unvaryingly matches the minds of all teachers going back in the lineage, through the six Chan Patriarchs in China, and the twenty eight generations of the supposed Indian lineage going back to the historical Buddha, and beyond. In particular, Berger, Peter,L. [21][22][23] Today SFZC is the largest Soto organization with a foothold in the West. I have found the work of the following social analysts to be especially illuminating: Peter L. Berger, Pierre Bourdieu, Noam Chomsky, Edward Herman, David C. Korten, Thomas Lukach, Howard Zinn and Angela Zito. Neither business is operative today. However, it should be noted, that he let interviewees voice any number of inaccuracies without comment. In time Suzuki, Baker, Hoitsu, and Unknown will blend into that "history" of immaculate patriarchs. Seeing Through Zen by by John R. McRae book reviews buy this book, 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 Master in America: Dressing the Donkey with Bells and Scarves, Holding the Lotus to the Rock: reflections on the future of the Zen sangha in the West, Sanbkydan Zen and the Way of the New Religions, Finding Safe Harbor: Buddhist Sexual Ethics in America, Shoes Outside the Door: Desire, Devotion, and Excess at San Francisco Zen Center, Crooked Cucumber: The Life and Teachings of Shunryu Suzuki, Not Always So: practicing the true spirit of Zen by Shunryu Suzuki. He was perfect for me, Schnyer said. I believe the trouble at the San Francisco Zen Center, and at many other prominent Zen Centers, across the country to this day, is caused by a lack of understanding as to how the ideas of Dharma transmission, unbroken lineage, and Zen master have been used historically. Below is the information about san francisco zen center scandal . 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. Interestingly, Suzuki did not mention "spiritual attainment," but rather commitment. 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. While jogging through Golden Gate Park, Anderson deviated from the path to urinate in some bushes. While we remain committed to the health and safety of our residential and wider sangha, we deeply value the importance of gathering in person and sharing the Dharma in proximity with others. Despite the controversy connected with his resignation, Baker was instrumental in helping the San Francisco Zen Center to become one of the most successful Zen institutions in the United States. After six months, he returned to his position. With so many students and so much public attention, some felt Baker became less available to the members of the community. Sokojifounded by Hosen Isobe in 1934had been housed in a former Jewish synagogue that is now Kokoro Assisted Living. The past generations are presented in a saintly and exalted manner, which adds to the prestige of the tradition as a whole, but most importantly, to the prestige of the last name on the lineage chart, the living teacher. 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. [27][28][29][30], In March 1983 Baker was accused of engaging in a sexual relationship with the wife of an influential sangha member. Perhaps the biggest change is that the two current co-abbotts are women. 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. Despite having only had 12 years in the United States, Suzuki had gone a long way toward establishing Soto Zen in America. He was a very traditional Rinzai master: stern when he needed to be, very rarely encouraging. Ruling year info. In the 1960s, four major Zen teachers came to the United States from Japan: Shunryu Suzuki, Taizan Maezumi, Joshu Sasaki, and Eido Shimano. And the teachings in it. I highly recommend this book, especially the first 101 pages. "To sum up the situation, we have no sources at all from the T'ang which mentions or describe explicitly "Chan" institutions," p. 267. The sangha was incorporated by Shunryu Suzuki Roshi and a group of his American students in 1962. 145 41. Baker's friends and supporters say the Zen Center never regained the spark and spiritual power of the Suzuki/Baker years. He is now a professor of psychology at the University of Texas, and in December 2012 I spoke with him by telephone. 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"). The Board of Directors at SFZC also began election of leaders. For Suzuki Roshi's edited words see the well-known Zen Mind, Beginner's Mind, Weatherhill, 1970. The focus itself is on the master. In 1983 Tenshin Reb Anderson received shih from Zentatsu Richard Baker, becoming Baker's first Dharma heir (though Baker disputes this). Shoes Outside The Door, p.289. While this is obviously a general statement that demands further qualification, it serves to introduce some of the basic problems to be dealt with here. I too was a member of a Zen center where we also felt that our group and style of practice were in some ways unique. Zen Groups Distressed by Accusations Against Teacher Joshu Sasaki in New Mexico in 2007. Senior members also appeared blind to the voices of others and closed to criticism. For an earlier view of the immediate events surrounding Baker, see Butler, Katy, "Events Are The Teachers", The CoEvolution Quarterly, winter 1983, pp.112-123. This is not to imply that there is no value to be gained in the practice of Zen. Throughout the 1980s Greens, which obtained produce from Green Gulch Farm, was one of the most popular restaurants in San Francisco. The idea of electing an abbot is, no doubt, a distinctively American innovation in a centuries-long pattern of religious authority. It depends not on miracles or mystical figures or discoveries of secret books, but merely on our willingness to believe, against evidence if need be, that those things were real. [2] From 1968 to 1971, he traveled to Japan to practice at the primary St monasteries there, including Antaiji, Eiheiji, and Daitokuji. [11][13][14][15], In 1976, SFZC purchased the Gallo Pastry Company to found the Tassajara Bakery, which became popular before being sold to the company Just Desserts in 1992. He served as Abbot there until 1978, moving the group to Jikoji in Los Gatos, California in 1979. Obedience, subservience, and discipline were well rewarded at a large institution like the San Francisco Zen Center, as Downing's book amply shows. [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. As in any field, there is a need for experienced and knowledgeable teachers. But there are many lesser-known yet just as randy Zen teachers. The experience of legitimacy, realness and of being believable hides the underlying power relations. This is not surprising, being, as it is, a natural result of the customs and environment created by the Zen institution. is the head teacher at the Dharma Field Meditation and Learning Center in Minneapolis, Minnesota. He was doing what Japanese roshis are supposed to do, what they have done for centuries. 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. Also see the public letter from Mr. Kapleau toYamada, dated 2/17/86. Former students have said that he was addicted to power, abusive of his position, extravagant in his personal spending, and inappropriate in his love life. For example, Afable might have added that at Chobo-ji, a Zen temple in Seattle, Genki Takabayashi made passes at his female students. He attended Harvard University, where he studied architecture and history. In the 1960's and 70's, San Francisco Zen Center students, like most other Zen students in the U.S.A., thoroughly accepted (among a range of glaring historical inaccuracies) the idealistic Zen rhetoric, including the notion that Dharma transmission is only about spiritual attainment, that all roshis are essentially equal, and that Zen institutions in East Asia are apolitical and divorced from the state. He was neither. Suzuki-roshi, as his students called him, died of cancer in 1971. In this act lies the first step towards freedom." After failing to re-create his Zen empire in Santa Fe, N.M., he settled in Crestone, Colo., where he presides over a much smaller Zen center. 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. Finding Safe Harbor: Buddhist Sexual Ethics in America by Stephanie Kaza, Shoes Outside the Door: Desire, Devotion, and Excess at San Francisco Zen Center by Michael Downing: book review by Vladimir K. buy this book By saying this, he was emphasizing his guarantee that the essence of the Zen lineage resides in Baker. Richard Baker also survived. 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. I am greatly indebted to the works of the following scholars, among others, whose [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. 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. 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. "[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 can begin to approach an answer by thinking about the nature of authority. 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. Ironically, what follows is in many ways a religious text. He jumps across decades, and sometimes seems to jump onto whatever thought crosses his mind. Bibliographical Notes But in truth, neither Suzuki nor Baker fit the saintly mold. I have seen such a view expressed in four other major Zen communities as well as in a Tibetan community. For students of the San Francisco Zen Center, one of America's oldest and most prestigious Buddhist institutions, the world has already ended. 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. His youngest daughter, Omi, committed suicide after spending nine years in a mental hospital; he gave Dharma transmission to his son Hoitsu, who did not study with him or even get on with him, but who inherited his temple (this is standard Soto Zen procedure); he gave, as a favor to a friend, Dharma transmission to someone he did not know or have any contact with. [3] Because his family moved around frequently, he lived in Cambridge, Massachusetts, Indiana, and Pittsburgh growing up. 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! "[36], SFZC is connected, in an unofficial capacity, to the following Zen Centers:[1], Coordinates: .mw-parser-output .geo-default,.mw-parser-output .geo-dms,.mw-parser-output .geo-dec{display:inline}.mw-parser-output .geo-nondefault,.mw-parser-output .geo-multi-punct{display:none}.mw-parser-output .longitude,.mw-parser-output .latitude{white-space:nowrap}374626N 1222534W / 37.774009N 122.426075W / 37.774009; -122.426075. He remained abbot there until 1984, the year he resigned his position after it was disclosed in the previous year that he and the wife of one of SFZC's benefactors had been having an ongoing affair. And then I went back and basically never left. Sitting meditation (zazen) is available live online Monday through Friday mornings, Saturday mornings, and Monday through Friday evenings. 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. 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. I have copies of these letters. 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. At the same time, this supposed desireless image of the roshi is meant to invoke desire in us for him. These events are a helpful reminderboth to me and to othersof my vulnerability to arrogance and inflation. I said, I have to come back here. So I did one more semester of school and then dropped out. . Therefore, in the need to remain at the Center, members had a powerful incentive to fully buy into Zen's mythology. Writings featured as biography in Zen are most often an idealized presentation of how a master should perform his role rather than the life of a real person. For some thirty years a significant group of scholars have been investigating the development of the Chan sect in Chinese Buddhism. It has three practice places which offer daily meditation, regular monastic retreats and practice periods, classes, lectures and workshops throughout the Bay Area. 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. This ancient twisted karma I now fully avow. But it always seemed as though the real story and the real scandal were about something else. His American students accept this theme unquestioningly. But the Americans didnt know that. Baker then quotes Trudy Dixon, the editor of the book, thus endorsing her words: Its raison d'etre is to produce people who possess a fundamental insight into life, people who are not fooled by appearances or ideas. A vibrant community in an urban temple in the heart of San Francisco. 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. " 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. by Steven Heine and Dale S. Wright, Oxford University Press, 2000. When I heard about it, I was like, Thats for me. Soon, Schnyer was practicing Buddhism. It was not mentioned in the interviews that Suzuki himself might be partially responsible for the ensuing trouble. A senior member relates in Downing's book that Suzuki himself refused to hear criticism of Baker by other members of the Center because, as he said, " To his [Suzuki's] way of thinking, Dick's commitment was at another level, so the rest of us were not in a position to criticize him." 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