Founded in 1972 by the San Francisco Zen Center and Zentatsu Richard Baker, the site is located on 115 acres (0.47 km 2) in a valley seventeen miles (27 km) north of San Francisco [1] and offers a variety of workshops and classes throughout the year. 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. Yet Baker certainly knew that, at best, few if any roshi are so fully realized. 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. He writes a religion column forThe New York Timesand is on Twitter@markopp1. There are some good, and unavoidable, reasons for Americans dependence on Japanese roshis (and, more recently, as Americans have become interested in Tibetan Buddhism, for their dependence on foreign teachers like the Dalai Lama). 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The Zen understanding of wisdom imputes Foucault's "single gaze to see everything constantly" to the Master. If the past is any indication these present teachers will be referred to as honored patriarchs in the future. This is also extremely disempowering which can lead to all sorts of problems, as the SFZC case clearly shows. 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. In fifteen years, the Center's annual budget increased from $6,000, to $4 million. The idea of electing an abbot is, no doubt, a distinctively American innovation in a centuries-long pattern of religious authority. In addition, as there are other practitioners around the teacher, it is helpful to be part of a community of fellow practitioners. These events are a helpful reminderboth to me and to othersof my vulnerability to arrogance and inflation. All trouble at the Center was internalized and personalized by its members. Explore and learn more about the San Francisco Zen Center community. 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. Cases like this are important simply because the study of Zen history has shown us the whole lineage tradition is built so heavily on questionable written and word-of-mouth accounts; what is said in the present will surely be repeated long into the future. The duo published a book of recipes in 1987 titled The Greens Cookbook. This is the consistent view of the master presented by Zen, the pure, simple, desireless and self-contained roshi, and was accepted unquestioningly by Zen Center members. 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. In one well-known collection, the famous Grand Master Yunmen is not recorded at all. 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. 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. 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. 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. City Center A vibrant community in an urban temple in the heart of San Francisco. Excellent. It is mentioned often enough that Downing, interestingly calculates the hours that individual senior members had meditated. He was 67 years old. At that time, Baker also became the official leader of the San Francisco Zen Center (SFZC). Shocked by the series of scandal involving its senior teachers, the organization decided to appoint two abbots, who would share the position at any one time. Jerry Brown, poet Gary Snyder, Esalen founder Michael Murphy, author Ken Kesey and other leading lights of the Zen intelligentsia on the West Coast. This 1987 incident has had a damaging impact on Anderson's reputation as a teacher, since his arrest received national media coverage. He was leader of the largest Zen center in the United States and founder of Tassajara, the first Zen monastery in America; he sent a number of American disciples to study in Japan and was surrounded, as was Baker, by hundreds of devoted, unquestioning, often young and energetic followers. Zen Groups Distressed by Accusations Against Teacher Joshu Sasaki in New Mexico in 2007. This 1987 incident has had a damaging impact on Anderson's reputation as a teacher, since his arrest received national media coverage. There is a wealth of contemporary exciting Zen scholarship available in English. 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? Michael Downing's book, Shoes Outside the Door: Desire, Devotion, and Excess at San Francisco Zen Center (2001) describes much of the sexual scandal surrounding Richard Baker, as well as financial problems and Baker's generally arrogant behavior. In fact, David Chadwick, a student of both Suzuki and Baker, lent some credence to this assertion in his 1999 book about Suzuki, Crooked Cucumber. Anderson became entangled in an incident in 1987 that reached back to 1983 just after Zentatsu Richard Baker had resigned as abbot. It was a spiritual scandal starring the usual suspects -- sex, money and the abuse of religious authority. Michel Foucault in "The Means of Correct Training" in Discipline and Punish, Trans. Ironically, what follows is in many ways a religious text. 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 Asia is filled with monks and priests who know how to sit, chant, eat, bow, walk, dress, and live as a Buddhist. I took a course at Rochester, an overview of Eastern religion and Confucianism. But the percentage of the Zen clergy implicated in sexual misdeeds is many times greater than that of the Catholic clergy. It could fairly be said that what is effectively transmitted by Dharma transmission is institutional authority, rather than religious wisdom. 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. 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. Anderson remembered stowing the revolver away in the San Francisco Zen Center's garage and quickly retrieved it. 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." 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. It is noted that after 1983 the study of sutras, Zen texts and history was instituted. Means of Authorization: Establishing Hierarchy in Ch'an/Zen Buddhism in America 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. He also grabbed the land for Green Gulch farm and retreat center, located in a spectacular valley near Muir Beach. Furthermore this creation has to be ongoing. 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. Not surprisingly, virtually 100% of the time these breaches of morality serve the pleasure and interests of the supposed enlightened one. 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. [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. It was high. 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. In 1971, he became resident priest at Haiku Zen Center, a practice center in Los Altos where Suzuki-roshi had been giving lectures, and soon after the sangha there grew and changed its name to Bodhi. I have been involved with Zen in America for over thirty years during which time there have been many upheavals and problems, some similar to the Baker case described in Michael Downing's, Shoes Outside The Door, others more subtle and less obvious in nature. This is a mythology of Zen, a pure fiction. If Suzuki was California's Zen messiah, then Richard Baker was his Apostle Paul. My view of Zen as an institution, some of its problems, and how it operates is most completely expressed in my paper, "Means of Authorization: Establishing Hierarchy in Zen Buddhism in America", delivered as part of a panel on Chan at the American Academy of Religion Conference in Boston in 1999. 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. Senior members also appeared blind to the voices of others and closed to criticism. But, given that no one interviewed in the book expressed any view outside of the standard Zen model, one may ask, was the Zen history taught at the Zen Center just more of Zen legend? 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. The Zen Studies Society was marked by frequent turnover. He may have slept with dozens; I personally have identified over a dozen, and spoken to many of them. 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. 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. Students that come to practice at the monastery from September through April must undergo the tradition known as tangaryo. 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. 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. It was also mentioned that Suzuki believed that Dharma transmission must be "real", implying that there is "not real" Dharma transmission. Above all, we agree to the stories that prop up constitutions or money. 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. Ask Kelly S about San Francisco Zen Center. 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? "Something above ninety percent of us had come from alcoholic families or families that were dysfunctional with the same patterns." I welcome any comments from the reader. #28 of 84 Specialty lodging in San Francisco. A pioneer of gourmet vegetarian cuisine in America, the restaurant's first chefs were Edward Espe Brown and Deborah Madison. As is common among members of new religions, they viewed themselves as special. 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. Steve Hagen. One justification sometimes heard, glib to my ear, is that enlightenment is not about morality. However, it should be noted, that he let interviewees voice any number of inaccuracies without comment. My first reaction to the book was, "Why?" One student stated it as, "The one thing that seemed unquestionable was Richard's Transmission." Zen Center Members The Zen Buddhist Who Preyed on His Upper East Side Students, The Zen Predator of the Upper East Side,. Also see the public letter from Mr. Kapleau toYamada, dated 2/17/86. It all came tumbling down in a 1983 event known in Zen Center circles as "the Apocalypse." For students of the San Francisco Zen Center, one of America's oldest and most prestigious Buddhist institutions, the world has already ended. [6] Baker was instrumental in orchestrating the acquisition of Tassajara, raising $150,000 for the purchase in a short period of time. For a many sided view of the Zen koan see, The Koan, Ed. It is because one was wrong about him, because one misinterpreted the states of his soul and drew as sharp a line as is possible between oneself and him, as if he were something utterly incomparable and strangely superhuman-that he gained that extraordinary power with which he could dominate the imagination of whole peoples and ages. [2][6][14], A once controversial figure, Richard Baker was publicly criticized for his behavior at San Francisco Zen Center. But that is the way that Suzuki or Baker or any roshi is presented. It seems that Zen's emphasis on wisdom, while giving compassion only lip service, is really about power. Importantly, the head of every Soto temple must have Dharma transmission. 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. 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. At the same time, this supposed desireless image of the roshi is meant to invoke desire in us for him. According to revelations that have tumbled out over the past two years, and which I chronicle in-depth in a new e-book, Shimano has spent 50 years preying sexually on his students. 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. And perhaps most importantly, his authority will be understood with a taken-for-granted quality of being natural. Tripadvisor performs checks on reviews. Tassajara Bakery was a Zen Center venture promoted by Richard Baker as an extension of the baking practices at Tassajara Zen Mountain Center. If you're looking for some information that's important to you (such as research for work or learning how to manage your money), then the advice here is to first write down the relevant keywords on a piece of paper to figure out exactly what you want, which will be a lot more efficient. Greens Restaurant, opened in 1979 in Fort Mason of San Francisco, was another business venture by SFZC under the influence of Baker. Yamada gave Dharma transmission to Robert Aitkin, though Aitkin and his Diamond Sangha later separated from the Sanbokyodan organization after Yamada's death. 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. Zen's highly ritualized activities added a visceral instantiation to the cognitive edifice. by Steven Heine and Dale S. Wright, Oxford University Press, 2000. The admonition to "just sit," to "just practice," is one more way in which trust in one's discriminating faculties or any other Buddhist practice are cut off. The question is: How do so many Zen Buddhist teachers get away with it, and for so long? However Zen texts may define the role, Zen masters have not been fully enlightened beings beyond question. 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. 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