This would have led any impartial observer to question the spiritual implications of Dharma transmission. The sangha was incorporated by Shunryu Suzuki Roshi and a group of his American students in 1962. Suzuki planned to give transmission to Bill Kwong but died before his completion. In the wake of Baker's resignation, SFZC transitioned to a democratically elected leadership model, until in 2010 there was a new introduction of a predesignated slated of board members. 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." By the seventies he calculates 10-15,000 hours and that by 1987 the most senior practitioners had each meditated some 20- 25,000 hours on the cushion. In short, the biographical approach to history seems to be used because it has intimate real-life immediacy. 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. The conception of an unbroken lineage based on the idea of mind-to-mind transmission going back to the Buddha superceded a previous idea of authority that was based on texts, i.e., the sutras, which were understood to embody the words of the historical Buddha. One of the earliest texts extant is "Regulations of the Chan Approach" (Ch'an men Kuei-shih, which cannot be dated earlier than 988) that some scholars think was the preface to Pai-chang's Rules. 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). 1967 also saw the arrival of Kobun Chino Otogawa of Eiheiji, who served as assistant to Suzuki. 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. This ancient twisted karma I now fully avow. San Francisco Zen Center practitioners did make a serious commitment to their practice. A large institution like Zen requires hundreds of such living role players. Downing quotes a prominent older student who expressed it differently, "Dick tried to take over Zen Center again." After six months, he returned to his position. Introduction 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. This has a direct bearing on the Baker story and the way mythology continues to be constructed even in the present. There is certainly nothing anti-authoritarian about the notion of unbroken lineage going back to the historical Buddha. 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?. Therefore, in the need to remain at the Center, members had a powerful incentive to fully buy into Zen's mythology. For example, Afable might have added that at Chobo-ji, a Zen temple in Seattle, Genki Takabayashi made passes at his female students. His American students accept this theme unquestioningly. This was likely prompted by a conversation between Robert Baker Aitken and Baker at San Francisco Zen Center concerning the question of Zen's availability to interested gays, for Dorsey went on to become abbot of the Hartford Street Zen Center. Hence, a number of questions were never openly raised: Was he acting in an arrogant fashion? Suzuki Roshi In fact, Kapleau never received Dharma transmission in the first place, so there was nothing to rescind. 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. Another error is seen in the statement that Yasutani roshi rescinded the Dharma transmission he gave to Philip Kapleau. 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. [9], Although Baker claimed that his relationship with the woman was a love-affair which had not yet been consummated, the outcry surrounding the incident led to a series of accusations of impropriety on Baker's part, including the admissions by several female members of the community that they had had affairs with Baker before or during his tenure as abbot. It is a sanitized description wherein any one roshi is replaceable by any other roshi, which is really no person at all. However, it should be noted, that he let interviewees voice any number of inaccuracies without comment. In July 1987 Baker gave Dharma transmission to Whalen; Whalen later became abbot of the Hartford Street Zen Center (following the tenure of Issan Dorsey) in the Castro district of San Francisco. Zen ascribes to Pai-chang (died 814) its earliest monastic code that supposedly set Chan apart as a separate sect in the Tang dynasty. 2 Thank Kelly S . But there are many lesser-known yet just as randy Zen teachers. Ruling year info. Below is the information about san francisco zen center scandal . In Downing's book we see that much illusion, suffering and pain has been part of Zen in San Francisco, a situation that, unfortunately, has been repeated in most every other part of America over a thirty-five year period. Explore and learn more about the San Francisco Zen Center community. It is available on the internet at http://www2.h-net.msu.edu/~buddhism/aar-bs/1999/lachs.htm (here you can also access the other papers from the panel on Ch'an ) or at http://www.darkzen.com/Articles/meansofauthorization.htm (one can also find other essays on Zen at this site). This is a mythology of Zen, a pure fiction. [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. 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. [Note: This section offers background mostly not covered in Downing's book.] A descendant of Thomas Dudley,[4] Baker was raised in a family of moderate wealth. Some people felt that I had committed an irrevocable betrayal of trust, and have discounted me and my teaching ever since. He was not a sticky kind of emotional person. Zen Center survived, reorganizing in a manner that made it more democratic, but also more bureaucratic. I have seen such a view expressed in four other major Zen communities as well as in a Tibetan community. Also available are practice sessions with SF Zen Center teachers. 4 Thank Kai C . It was considered "real" because it came from the saintly Suzuki and Suzuki made a point of saying it was "real." Despite this, few people interviewed seemed to be aware that by continually repeating the transmission story without reflection and without making the effort to understand what they were part of, they were in fact becoming an integral component in the creation of a new myth-which was then used by people like Richard Baker. Shimanos Japanese ways suited Schnyer. 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. The duo published a book of recipes in 1987 titled The Greens Cookbook. (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.) Please visit the Calendar page for more details or sign up for our weekly Sangha News email to receive notices of upcoming events. Under Baker's leadership, it appears that the Center functioned as a dysfunctional family, denying that anything was wrong or problematic. Yamada gave Dharma transmission to Robert Aitkin, though Aitkin and his Diamond Sangha later separated from the Sanbokyodan organization after Yamada's death. He was perfect for me, Schnyer said. Shoes Outside The Door, p.237. Not what the holy man is but what he signifies in the eyes of those who are not holy gives him his world- historical value. If some one would like copies, please email me at: slachs@worldnet.att.net . Yet for reasons known only to him he proceeded to make Baker his only American Dharma heir. 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). And he found them quite easily, because Westerners practicing Zen have an almost infantile relationship to what they perceive to be the authentic, Oriental father. He writes, " The perfect disciplinary apparatus would make it possible for a single gaze to see everything constantly." On one visit he decided to take the revolver home with him. 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. 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. He was what I needed. Tripadvisor performs checks on reviews. By Kurt Wolff, Free Press Paperback, 1950 for a discussion of authority, prestige, subordination, and sociability. That's what we made of it." Suzuki's prestige grew enormously. But there is another kind of authority, an opposite kind, grounded in the invisible, the faith-based, the fictional. Soon these Westerners participated in regular services, and new non-Asian students came to outnumber the Japanese-American congregation. He was 67 years old. Trouble At the San Francisco Zen Center 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. 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. A full overview of what is open can be found here. (It should be noted that Suzuki could read English.) Students in their early 30s, even younger, could find themselves among the senior monks at Dai Bosatsu, in a tradition that is supposed to be ungraspable even after a whole lifetime of study. [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. The current crisis in the Catholic Church proves the need for such an institutional analysis. 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. But that is the way that Suzuki or Baker or any roshi is presented. A gem! The historical Zen masters we have all come to know are always presented in terms of supposedly real people, with names, dates, and locations, and reports of purportedly real conversations and interactions with other monks and sometimes lay people as if there is no doubt at all that we are dealing with historical individuals. Why should we think that Suzuki chose Baker as his only American Dharma heir based on his level of "spiritual attainment?" In the end, Baker's problems at the Zen Center weren't so much about his seven or eight sexual affairs over a 20-year span (Chapter 23, if you get impatient). Interestingly, Suzuki did not mention "spiritual attainment," but rather commitment. A vibrant community in an urban temple in the heart of San Francisco. Their sins are far worse than what goes on in Zen circles. 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. It could fairly be said that what is effectively transmitted by Dharma transmission is institutional authority, rather than religious wisdom. This story appears to be an example of modern day creation of hagiography that will be repeated in the future. By this time there had also been an abundance of scholarly writing and empirical evidence exposing much of the mythology surrounding Zen. Richard Baker was 36 years old when he was installed as abbott of the San Francisco Zen Center in 1971. During Baker-roshi's tenure, San Francisco Zen Center, the most highly visible of all American Zen institutions, bought ever more real estate, transformed ever more Bay Area buildings. Foulk doubts that the Chan sect existed as a separate sect with its own monastic institutions during the Tang dynasty. 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. To this end, Zen Center is engaged in numerous social and ecological initiatives. The tension was alleviated when Suzuki's Western students began gathering for separate services, albeit still at Sokoji, in 1961. It is interesting to note that these beliefs persisted strongly even into the year 2000, roughly the time of Downing's interviews when there had been thirty-five years of sexual and financial scandals in the Zen community in America. 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. 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 of Shimanos greatest advantages has been that he is Japanese. [6], San Francisco Zen Center expanded quickly with Baker at the helm. Zen Mind? 1962 - SFZC is founded by Shunryu Suzuki and his Western students. They should take credit for the fact that we did it for many years. Our personal experience is socially constructed in dialogue with society and with ourselves. 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. Stuart Lachs, October 2002 However, I do not mean to imply there is no inner spiritual content to the Zen tradition. [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. There is a whole lineage built on the idea that Kapleau had transmission. Or was it that Baker, in addition to his commitment to Zen, was more committed to institutional growth than the others, and importantly, was the only disciple who possessed the necessary skills and qualities to achieve the growth; the growth that Suzuki desired? There's too much court intrigue and "monastic" gossip, and not enough effort to put the Zen Center and its scandal in the larger story of American Buddhism and the spiritual supermarket's never-ending list of gurus-gone-bad. 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. The Zen Studies Society was marked by frequent turnover. All trouble at the Center was internalized and personalized by its members. We may however, ask, "What commitment was Suzuki referring to?" 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. It was not mentioned in the interviews that Suzuki himself might be partially responsible for the ensuing trouble. 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. 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. Upon Suzuki's arrival at Sokoji, the congregation was composed entirely of members of the Japanese-American population. 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 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. 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. " Furthermore this creation has to be ongoing. 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. [8] Within a very short period of time Baker broadened the scope of SFZC, starting first with the acquisition of Green Gulch Farm in southern Marin county, in 1972. The leadership of San Francisco Zen Center required Anderson to take a leave of absence from his position as abbot. Also see the public letter from Mr. Kapleau toYamada, dated 2/17/86. This "non-person" i.e., a roshi, is a generic person, who supposedly is a real member of the Buddha's family, the holder of absolute truth, whose function besides producing an heir to keep the lineage alive, is to wield authority: to be listened to, obeyed and bowed down to. 3-101 applies the social construction of reality theory to religion. 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. He was neither. 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. Learn and Practice at San Francisco Zen Center, residential guest student practice opportunities, Diversity, Equity, Inclusion and Accessibility, Conflict, Complaint, and Ethical Review Processes. 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. Others were more forgiving, but their trust in me and my integrity was permanently shaken. [21][22][23] Today SFZC is the largest Soto organization with a foothold in the West. 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. 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. With this view in place, the entire spectrum of permissible thought is now caught and limited within Zen's mythological presentation, which was a completed creation by the eleventh century in China. [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. 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