This ancient twisted karma I now fully avow. At times, senior disciples needed to reassure newcomers who questioned Baker's behavior that all was in order. In his letter, Zournas, who had resigned the presidency in July, details for the lawyers benefit how the various board members reacted to a motion that Shimano and his wife, then the organizations treasurer, be fired. In this scheme, each teacher can trace his lineage and hence, authenticity, back to the historical Buddha. [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. In some of these biographies, people later classified as Chan monks were listed in other categories, such as Master Yantou Huo as an ascetic and Master Xingzhi as a benefactor. Introduction Why do we need to rehash this one again? Zen Mind? Not surprisingly, virtually 100% of the time these breaches of morality serve the pleasure and interests of the supposed enlightened one. Trouble At the San Francisco Zen Center He was doing what Japanese roshis are supposed to do, what they have done for centuries. The Sacred Canopy: Elements of a Sociological Theory of Religion, Doubleday, 1967, pp. In the future, his name will be used as proof of authenticity for someone else that is also claiming this authentic connection to the Buddha. Despite its iconoclastic image, Zen has in actuality been a remarkably conservative institution throughout its history, almost always tied to and controlled by the state and elite elements of society. There is a whole lineage built on the idea that Kapleau had transmission. 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. Did it not occur to him that Richard had a family, too, as did many of the priests of Zen Center?" "It was a fantastic drive," he said, it was safe to drive and that he liked to keep his legs in zazen posture. San Francisco Zen Center offers seven charming guest rooms for short-term stays. 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. 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. Reviewed July 20, 2014 . It was high. Anderson remembered stowing the revolver away in the San Francisco Zen Center's garage and quickly retrieved it. For an analysis of the inherent power relations in the one-dimensional description of a roshi and how it is taken for being natural, see "Symbolic Violence and Social Reproduction" and "Uses of Language" in, Jenkins, Richard, Pierre Bourdieu, Routledge, 1992, pp.103-110 and pp.152-162 respectively. A large institution like Zen requires hundreds of such living role players. [5], In 1983 Tenshin Reb Anderson received shiho (Dharma Transmission) from Richard Baker. However, this supposed wisdom is beyond words, is not understood by the unenlightened who are then not qualified to judge or evaluate it, whether expressed in the words or in the behavior of the wise one. This formulaic collection of qualities of a Zen master, is not neutral. Before our eyes we have a living person becoming a faceless, a-historical person. He writes, " The perfect disciplinary apparatus would make it possible for a single gaze to see everything constantly." Great Experience with Western Zen Practice. This is one reason why we are looking at his case, to see how the system works, how it has always worked. 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. The Zen institution requires the master because he is supposedly a living example of the ideal of Zen and, as such, represents all of its legitimacy and authority. I took a course at Rochester, an overview of Eastern religion and Confucianism. 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. 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. Sitting meditation (zazen) is available live online Monday through Friday mornings, Saturday mornings, and Monday through Friday evenings. 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. 145 41. 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. A student was also liable to believe that her teacher was conveying the one true form of Zen Buddhism. This article is not saying that there is no place for a Zen teacher. Used with permission. This was especially true of people wanting to climb Zen Center's ladder to positions of authority, power, and prestige, which was totally dependent on Baker's sanction. 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. 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." 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He attended Harvard University, where he studied architecture and 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!" It is an institutional dream that needs to be analyzed using its own description. Before long, Sokoji had non-Japanese Americans mostly beatniks coming to the temple to sit zazen with him in the morning. This is not a new idea nor is it unique to Chan/Zen. . Please visit the Calendar page for more details or sign up for our weekly Sangha News email to receive notices of upcoming events. 2002: 8-11. They weren't so much about about money (Chapter 27, if that's your cup of tea). In this sect, Dharma transmission is commonly a father-son transmission ritual culminating in the son's inheritance of the family temple. The historical fact is that monasteries actively courted the state and elite elements of society, depended on donations from wealthy patrons and or the state, had tenant farmers work their often vast donated and inherited land holdings, etc. 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. Institutional mythology, which created a seamless picture of unbroken lineage along with pure, desireless perfection and attainment housed in the body of the master, was not questioned, and hence, remained intact. One older student expressed it this way, "In our hands, and it was in our hands, it [Suzuki's pure teaching] became a bludgeon of power, a source of competition, jealousy, and paranoia. After all, the only two previous Dharma transmissions Suzuki gave, to his son Hoitsu and to Unknown, were not based on attainment at all. Upon Suzuki's arrival at Sokoji, the congregation was composed entirely of members of the Japanese-American population. Was his lifestyle less than exemplary? A special note is given to the papers of Heine, Wright, Foulk, McRae, Welter, Schlutter, Michel Mohr and Ishii Shudo. 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. 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. 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. They believed their way of living and of practicing Zen was the best alternative available in America. I dont know, he said. 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. Foulk doubts that the Chan sect existed as a separate sect with its own monastic institutions during the Tang dynasty. But it always seemed as though the real story and the real scandal were about something else. With so many students and so much public attention, some felt Baker became less available to the members of the community. It means, "Don't ask. Right now, Manhattans Zen Studies Society, perhaps the most prestigious Zen Buddhist center in the United States, is being torn apart by lawsuits, backstabbing, and infighting. He was joined by his wife Mitsu (also from Japan) in 1961. It is important to remember now that the interviews Downing conducted in 1998-2000 were long after the events at the SFZC took place. By saying this, he was emphasizing his guarantee that the essence of the Zen lineage resides in Baker. At that time, in the 70s, drug use was prevalent, and I got involved in a fair amount of that. 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. Shunryu Suzuki Roshi, shortly before his death in December 1971, gave him Dharma transmission in the Soto sect of Zen, thereby making Baker, for his students and for all future people in his lineage, an authentic link to the Buddha. In 1983 Tenshin Reb Anderson received shih from Zentatsu Richard Baker, becoming Baker's first Dharma heir (though Baker disputes this). Baker then quotes Trudy Dixon, the editor of the book, thus endorsing her words: (See Foulk, "Myth, Ritual, and Monastic Practice," listed in the notes for a fuller discussion.) I feel sorry for anybody who's bitter. Foulk, T. Griffith, "The Zen Institute in Modern Japan", pp.157-177. 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. SteveSiesta. Baker and the senior priests dismissed any questioning of Baker's behavior or activities as a lack of insight into enlightenment on the part of the questioner. You can quarrel with their authority, but if the gun works, or if the experiment was well designed and conclusive, you are likely to lose the argument. 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. After six months, he returned to his position. The volunteer project's founding director was Frank Ostaseski, who served until 2004. Despite having only had 12 years in the United States, Suzuki had gone a long way toward establishing Soto Zen in America. Any genuine interpretation or questioning of the meaning of Dharma transmission, lineage, the Zen roshi, their place in the institution, their accountability, and so on is made to seem absurd. If you counted the blow-ups, youd say just a few [women,] but we think he ran his life like a Japanese businessmanlots of affairs, but most of them discreet. When Kelly grew frustrated with Shimanos womanizing, he made a proposition. His critics say Baker "still doesn't get it," doesn't understand the errors of his way. 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. [5] Baker was ordained a St priest by Suzuki in 1966 just before the opening of Tassajara Zen Mountain Center. I believe that the reason for this surrender, in the case of Zen, is clear, structural, and self-perpetuating. This is a convenient and economical way to stay in the city while experiencing life in a Zen Buddhist temple and enjoying the serene elegance of a building designed by Julia Morgan. 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. His whole being testifies to what it means to live in the reality of the present. [9] The building, designed by Julia Morgan, was built as the Emanu-el Residence Club in 1922 for the Emanu-el Sisterhood. 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? That's what we made of it." Was he perhaps not a fully realized person? I am thankful for Michael Downing's work, which is extremely valuable. Shimano was not the bad guy; rather, those who made too much noise, who refused to go quietly, and thus disturbed Schnyers and others Zen practice, were the blameworthy ones. Baker then moved to Crestone, Colorado and Germany to found other practice sites for Dharma Sangha. City Center A vibrant community in an urban temple in the heart of San Francisco. 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." Months later Suzukiwith the help of his American studentspurchased the current (and larger) City Center building, located on 300 Page Street. The idea of electing an abbot is, no doubt, a distinctively American innovation in a centuries-long pattern of religious authority. I assume that Downing would have included a broader view if he had heard it from any of the interviewees. He jumps across decades, and sometimes seems to jump onto whatever thought crosses his mind. But the percentage of the Zen clergy implicated in sexual misdeeds is many times greater than that of the Catholic clergy. But in the 1960s and 70s, American Buddhists needed the foreigners. If Suzuki was California's Zen messiah, then Richard Baker was his Apostle Paul. Downing adds, "Suzuki reminded Richard [Baker] that Hoitsu had a family and two children. I finally asked Schnyer if he had said what Zournas attributed to him: He hasnt raped anyone yet, has he? 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. This relationship between the public and private was easily translated to the needs of the San Francisco Zen Center, with meditation halls and public spaces on the lower levels, and residential areas for practicing students on the upper floors. 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. Finally, as Suzuki apologized to Baker for what he was going to do to him, i.e., give him and only him Dharma transmission, Suzuki knew that all was not right or ripe or both with Baker. 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. 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 We did something great. On this Wikipedia the language links are at the top of the page across from the article title. 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. 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. 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. The first is grounded in something tangible, concrete, observable: the soldier with his gun, or the scientist with her laboratory results. This happened almost 20 years ago and has been written about over the years by numerous insiders, outsiders and apologists of varying kinds. Sokojifounded by Hosen Isobe in 1934had been housed in a former Jewish synagogue that is now Kokoro Assisted Living. So it is natural to ask, why did Suzuki's and Baker's students mention this so often? Spiritual authority is that second kind of authority. 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. "On both a personal and a professional level, I am still dealing with the consequences of this episode. Suzuki Roshi Another error is seen in the statement that Yasutani roshi rescinded the Dharma transmission he gave to Philip Kapleau. Reviewed December 27, 2012 . For a peek into a period only shortly before our own, we can use Brian Victoria's book Zen At War. Baker presided over it all like a feudal lord, hosting dinner parties with then-Gov. If this was the case, it would seem that he failed this task in America. Also available are practice sessions with SF Zen Center teachers. Students that come to practice at the monastery from September through April must undergo the tradition known as tangaryo. Soon these Westerners participated in regular services, and new non-Asian students came to outnumber the Japanese-American congregation. And that gets the juices flowing. 4 Thank Kai C . 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. In the case of Zen, students usually come to the teacher with a set of preconceptions, acquired mostly through reading, about the fully attained Zen master as being virtually beyond their comprehension. 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. [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. The tension was alleviated when Suzuki's Western students began gathering for separate services, albeit still at Sokoji, in 1961. After six months, he returned to his position. 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. The Zen Buddhist Who Preyed on His Upper East Side Students, The Zen Predator of the Upper East Side,. Downing has offered an excellent example in Richard Baker and the SFZC. And stayed for 10 years.. [1] Zen Hospice Project was the subject of the Netflix 2018 Academy Award-nominated[24] short documentary End Game,[25] about terminally ill patients in a San Francisco hospital as well as at the Zen Hospice Project house, featuring the work of palliative care physician BJ Miller and other palliative care clinicians. What they have done for centuries emphasizing his guarantee that the Chan existed. Dharma heir ( though Baker disputes this ) Calendar page for more details or up! Yasutani Roshi rescinded the Dharma transmission ) from Richard Baker was ordained a priest... Say Baker `` still does n't understand the errors of his way only shortly before our own, we use. Religious authority that 's your cup of tea ) historical Buddha not occur to him that Richard had family... Authenticity, back to the historical Buddha took place messiah, then Baker! Included a broader view if he had said what Zournas attributed to him: hasnt! 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