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. The organic farm at Green Gulch supplies local restaurants and food suppliers and sells flowers, produce and herbs at Ferry Plaza Farmers Market in San Francisco. Downing reveals that by 1969 Suzuki had made it known to Baker and others at the Center that Baker was to be his Dharma heir. 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. 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. He served as Abbot there until 1978, moving the group to Jikoji in Los Gatos, California in 1979. Baker's case took place within a certain context, and to understand what happened it is helpful to look not only at Baker, but also at Zen institutional self-definitions and the patterns of social life they have engendered in the United States. An interesting debate between Victoria and members of the Deshimaru group (A.Z.I.) Baker presided over it all like a feudal lord, hosting dinner parties with then-Gov. The duo published a book of recipes in 1987 titled The Greens Cookbook. [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. [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. Perhaps the biggest change is that the two current co-abbotts are women. Suzuki had asked Baker to locate a farm in the area for entire families to live a Buddhist life while working together. 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. 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.[36]. 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. Also see the public letter from Mr. Kapleau toYamada, dated 2/17/86. A roshi is a person who has actualized that perfect freedom which is the potentiality for all human beings. It will not do for future generations if there are gaps in the line of saintly figures. [20] Zen Hospice Project provides hospice care for individuals of any or no religion who are looking for a compassionate end to their life. And stayed for 10 years.. After six months, he returned to his position. It is a sanitized description wherein any one roshi is replaceable by any other roshi, which is really no person at all. 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. Zen practice is not required to stay at Green Gulch, though guests are welcome to participate in zazen or any other activities. After six months, he returned to his position. 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. "To sum up the situation, we have no sources at all from the T'ang which mentions or describe explicitly "Chan" institutions," p. 267. Join the San Francisco Zen Center Membership Program. 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. 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. Analysis or active use of "the discriminating mind" is frowned upon, or worse, it is viewed as a sign of having too large an ego. Also see, Brown, Edward Espe, Not Always So: Practicing the True Spirit of Zen, Harper Collins, 2002, Branching Streams Flow in the Darkness: Zen Talks on the Sandokai, Ed. They believed their way of living and of practicing Zen was the best alternative available in America. Trouble At The San Francisco Zen Center 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. 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. This ancient twisted karma I now fully avow. Why should we think that Suzuki chose Baker as his only American Dharma heir based on his level of "spiritual attainment?" Find classes, retreats, practice periods, and many more offerings in the San Francisco Zen Center calendar of events. Suzuki or any other Zen master only looks this way if we avoid looking at their real life. Read any of these texts of Zen, The Book of Serenity, a Soto sect koan collection, being one prominent example, and this will be abundantly clear. He was married three times. A vibrant community in an urban temple in the heart of San Francisco. For a view from the political perspective that has application in the religious arena see Edwards, David, "A Chest of Tools for Intellectual Self-Defense" in Burning All Illusions, South End Press, pp.177-224. The Zen Institution When Kelly grew frustrated with Shimanos womanizing, he made a proposition. Today SFZC is the largest St organization in the West. On May 23, 1959, Shunryu Suzuki (then age 55) came from Japan to San Francisco to serve as head priest of Sokojia Soto Zen temple then located at 1881 Bush Street in Japantown. (See Foulk, "Myth, Ritual, and Monastic Practice," listed in the notes for a fuller discussion.) Look, theres a certain type of person that is looking for something else in another culture, said Ed Glassing, the former resident monk at both Zen Studies Society locations, whom Shimano maligned as a homosexual. Sort of like, something they dont have, so its mysterious, exotic, its like whoa. . Your support is crucial to sustain our practice centers and thriving online community. According to a 1982 letter from George Zournas to Jack Clareman, the Zen Studies Societys lawyer, a litany of charges was read against Shimano at a board meeting on September 14 of that year. They weren't so much about about money (Chapter 27, if that's your cup of tea). 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. He became the leader of the Sanbokyodan school of Zen started by Yasutani. Bibliographical Notes [34], Following Baker's resignation, Dainin Katagiri led the community until 1985. If some one would like copies, please email me at: slachs@worldnet.att.net . A good part of the goal of Buddhism is to reduce illusion and suffering. Rather than report this to the police, Anderson returned to the body over several days to meditate over the corpse. Another error is seen in the statement that Yasutani roshi rescinded the Dharma transmission he gave to Philip Kapleau. And three of the four, Afable noted when we spoke, have caused major public sex scandals: first Maezumi, and more recently Shimano and Sasaki. It did not matter that Baker did not appear to offer his students the "living proof that the seemingly impossible goal [of Zen] can be realized in this lifetime" as Baker himself described the function of the teacher. In fact, Suzuki's lineage, now and as long as the line survives, comes through his son Hoitsu and Baker and that unknown person. Foulk doubts that the Chan sect existed as a separate sect with its own monastic institutions during the Tang dynasty. And the teachings in it. On this Wikipedia the language links are at the top of the page across from the article title. He also ran a temple virtually under the control of Japan's repressive fascist era government. [5][16][17][18][19], In 2000 Jiko Linda Cutts was appointed Abbess, having received Dharma transmission from Tenshin Reb Anderson in 1996. Over the past 10 years, San Francisco Zen Center has devoted time and energy to studying the best practices around conflict resolution, difficult conversations, sexual harassment prevention, appropriate teacher/student boundaries, giving and receiving feedback, Diversity, Equity and Inclusion, working with trauma, and Right Use of Power trainings. They should take credit for the fact that we did it for many years. That Kapleau never received Dharma transmission was exposed in a public letter from Yamada roshi dated,1/16/86. The sangha was incorporated by Shunryu Suzuki Roshi and a group of his American students in 1962. 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. 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. On the corner of Page and Laguna Streets in San Francisco, diagonally across from San Francisco Zen Center, is a corner building with a series of murals that wrap around the boarded-over windows. In addition, the few American students of his who went to Japan came back disappointed, which upset Suzuki because he thought these students would then think less ofBuddhism. Zen Center Members Guests stay at the Lindisfarne Guest House, a traditional Japanese building with a wood-burning stove as the heating source. [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. I have seen such a view expressed in four other major Zen communities as well as in a Tibetan community. Under the Zen form of legitimization, each Zen roshi is viewed as a saint. 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. Desire, Devotion, and Excess at the San Francisco Zen Center. People interviewed had the luxury of hindsight. When I heard about it, I was like, Thats for me. Soon, Schnyer was practicing Buddhism. For an important look at Buddhist biography and hagiography though not especially Chan, the reader may look at Kieschnick, John, The Eminent Monk, University of Hawaii Press, 1997. Most people think of Zen as being iconoclastic, anti-authoritarian, simple, direct, and unattached. But Downing does approach the story with an open mind, and doesn't fall into the trap of trying to portray Baker as a monster or a saint. 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. Baker then moved to Crestone, Colorado and Germany to found other practice sites for Dharma Sangha. Mission. And that very presentation is the freight of the Zen machine. 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. Baker claimed that the Center, in evicting him, was "denying 2,500 years of how Buddhism was developed and continued" However, Baker's sleight of hand replaces Buddhism's 2,500-year tradition with Zen's fictional account of unbroken lineage going back to the Buddha. I feel sorry for anybody who's bitter. Though these themes are mentioned a number of times by students, it seems curious that in Downing's interviews, no one ever questioned what this meant, no one mentioned what Suzuki meant, why Baker's transmission was supposedly real or if Suzuki or Baker ever explained the difference between "real" and unreal transmissions. To legitimize the various family lines within Zen, Zen's self-definition necessitates establishing a continuing unbroken lineage of transmitted masters connected to the historical Buddha. One of Shimanos greatest advantages has been that he is Japanese. 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. The finances are terrible, and the beautiful carriage house on East 67th Street may have to be sold to pay legal debtsor, if he wins the lawsuit, to pay damages to Eido Shimano, the 82-year-old Zen master who built the society up but also, in a way, has destroyed it. 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. It allows us a much closer look than we get through, say, looking at the many biographies of past masters from Chan in China during the Tang dynasty (CE 618-907). I think that really helped to put everybody on their best behavior. 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. And what was Suzuki's intention here? This ancient twisted karma I now fully avow. For a most interesting examination of early Chan lineage and truth claims read from a critical textual analysis rather than reading them "for information about Truth and Practice" or about "historical claims to own truth", see Cole, Alan, "It's All in the Framing", a paper given at U.C. At the same time, this supposed desireless image of the roshi is meant to invoke desire in us for him. 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? 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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. The organic farm at Green Gulch supplies local restaurants and food suppliers and sells flowers, produce and herbs at Ferry Plaza Farmers Market in San Francisco. Downing reveals that by 1969 Suzuki had made it known to Baker and others at the Center that Baker was to be his Dharma heir. 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. 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. He served as Abbot there until 1978, moving the group to Jikoji in Los Gatos, California in 1979. Baker's case took place within a certain context, and to understand what happened it is helpful to look not only at Baker, but also at Zen institutional self-definitions and the patterns of social life they have engendered in the United States. An interesting debate between Victoria and members of the Deshimaru group (A.Z.I.) Baker presided over it all like a feudal lord, hosting dinner parties with then-Gov. The duo published a book of recipes in 1987 titled The Greens Cookbook. [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. [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. Perhaps the biggest change is that the two current co-abbotts are women. Suzuki had asked Baker to locate a farm in the area for entire families to live a Buddhist life while working together. 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. 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.[36]. 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. Also see the public letter from Mr. Kapleau toYamada, dated 2/17/86. A roshi is a person who has actualized that perfect freedom which is the potentiality for all human beings. It will not do for future generations if there are gaps in the line of saintly figures. [20] Zen Hospice Project provides hospice care for individuals of any or no religion who are looking for a compassionate end to their life. And stayed for 10 years.. After six months, he returned to his position. It is a sanitized description wherein any one roshi is replaceable by any other roshi, which is really no person at all. 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. Zen practice is not required to stay at Green Gulch, though guests are welcome to participate in zazen or any other activities. After six months, he returned to his position. 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. "To sum up the situation, we have no sources at all from the T'ang which mentions or describe explicitly "Chan" institutions," p. 267. Join the San Francisco Zen Center Membership Program. 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. 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. Analysis or active use of "the discriminating mind" is frowned upon, or worse, it is viewed as a sign of having too large an ego. Also see, Brown, Edward Espe, Not Always So: Practicing the True Spirit of Zen, Harper Collins, 2002, Branching Streams Flow in the Darkness: Zen Talks on the Sandokai, Ed. They believed their way of living and of practicing Zen was the best alternative available in America. Trouble At The San Francisco Zen Center 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. 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. This ancient twisted karma I now fully avow. Why should we think that Suzuki chose Baker as his only American Dharma heir based on his level of "spiritual attainment?" Find classes, retreats, practice periods, and many more offerings in the San Francisco Zen Center calendar of events. Suzuki or any other Zen master only looks this way if we avoid looking at their real life. Read any of these texts of Zen, The Book of Serenity, a Soto sect koan collection, being one prominent example, and this will be abundantly clear. He was married three times. A vibrant community in an urban temple in the heart of San Francisco. For a view from the political perspective that has application in the religious arena see Edwards, David, "A Chest of Tools for Intellectual Self-Defense" in Burning All Illusions, South End Press, pp.177-224. The Zen Institution When Kelly grew frustrated with Shimanos womanizing, he made a proposition. Today SFZC is the largest St organization in the West. On May 23, 1959, Shunryu Suzuki (then age 55) came from Japan to San Francisco to serve as head priest of Sokojia Soto Zen temple then located at 1881 Bush Street in Japantown. (See Foulk, "Myth, Ritual, and Monastic Practice," listed in the notes for a fuller discussion.) Look, theres a certain type of person that is looking for something else in another culture, said Ed Glassing, the former resident monk at both Zen Studies Society locations, whom Shimano maligned as a homosexual. Sort of like, something they dont have, so its mysterious, exotic, its like whoa. . Your support is crucial to sustain our practice centers and thriving online community. According to a 1982 letter from George Zournas to Jack Clareman, the Zen Studies Societys lawyer, a litany of charges was read against Shimano at a board meeting on September 14 of that year. They weren't so much about about money (Chapter 27, if that's your cup of tea). 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. He became the leader of the Sanbokyodan school of Zen started by Yasutani. Bibliographical Notes [34], Following Baker's resignation, Dainin Katagiri led the community until 1985. If some one would like copies, please email me at: slachs@worldnet.att.net . A good part of the goal of Buddhism is to reduce illusion and suffering. Rather than report this to the police, Anderson returned to the body over several days to meditate over the corpse. Another error is seen in the statement that Yasutani roshi rescinded the Dharma transmission he gave to Philip Kapleau. And three of the four, Afable noted when we spoke, have caused major public sex scandals: first Maezumi, and more recently Shimano and Sasaki. It did not matter that Baker did not appear to offer his students the "living proof that the seemingly impossible goal [of Zen] can be realized in this lifetime" as Baker himself described the function of the teacher. In fact, Suzuki's lineage, now and as long as the line survives, comes through his son Hoitsu and Baker and that unknown person. Foulk doubts that the Chan sect existed as a separate sect with its own monastic institutions during the Tang dynasty. And the teachings in it. On this Wikipedia the language links are at the top of the page across from the article title. He also ran a temple virtually under the control of Japan's repressive fascist era government. [5][16][17][18][19], In 2000 Jiko Linda Cutts was appointed Abbess, having received Dharma transmission from Tenshin Reb Anderson in 1996. Over the past 10 years, San Francisco Zen Center has devoted time and energy to studying the best practices around conflict resolution, difficult conversations, sexual harassment prevention, appropriate teacher/student boundaries, giving and receiving feedback, Diversity, Equity and Inclusion, working with trauma, and Right Use of Power trainings. They should take credit for the fact that we did it for many years. That Kapleau never received Dharma transmission was exposed in a public letter from Yamada roshi dated,1/16/86. The sangha was incorporated by Shunryu Suzuki Roshi and a group of his American students in 1962. 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. 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. On the corner of Page and Laguna Streets in San Francisco, diagonally across from San Francisco Zen Center, is a corner building with a series of murals that wrap around the boarded-over windows. In addition, the few American students of his who went to Japan came back disappointed, which upset Suzuki because he thought these students would then think less ofBuddhism. Zen Center Members Guests stay at the Lindisfarne Guest House, a traditional Japanese building with a wood-burning stove as the heating source. [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. I have seen such a view expressed in four other major Zen communities as well as in a Tibetan community. Under the Zen form of legitimization, each Zen roshi is viewed as a saint. 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. Desire, Devotion, and Excess at the San Francisco Zen Center. People interviewed had the luxury of hindsight. When I heard about it, I was like, Thats for me. Soon, Schnyer was practicing Buddhism. For an important look at Buddhist biography and hagiography though not especially Chan, the reader may look at Kieschnick, John, The Eminent Monk, University of Hawaii Press, 1997. Most people think of Zen as being iconoclastic, anti-authoritarian, simple, direct, and unattached. But Downing does approach the story with an open mind, and doesn't fall into the trap of trying to portray Baker as a monster or a saint. 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. Baker then moved to Crestone, Colorado and Germany to found other practice sites for Dharma Sangha. Mission. And that very presentation is the freight of the Zen machine. 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. Baker claimed that the Center, in evicting him, was "denying 2,500 years of how Buddhism was developed and continued" However, Baker's sleight of hand replaces Buddhism's 2,500-year tradition with Zen's fictional account of unbroken lineage going back to the Buddha. I feel sorry for anybody who's bitter. Though these themes are mentioned a number of times by students, it seems curious that in Downing's interviews, no one ever questioned what this meant, no one mentioned what Suzuki meant, why Baker's transmission was supposedly real or if Suzuki or Baker ever explained the difference between "real" and unreal transmissions. To legitimize the various family lines within Zen, Zen's self-definition necessitates establishing a continuing unbroken lineage of transmitted masters connected to the historical Buddha. One of Shimanos greatest advantages has been that he is Japanese. 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. The finances are terrible, and the beautiful carriage house on East 67th Street may have to be sold to pay legal debtsor, if he wins the lawsuit, to pay damages to Eido Shimano, the 82-year-old Zen master who built the society up but also, in a way, has destroyed it. 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. It allows us a much closer look than we get through, say, looking at the many biographies of past masters from Chan in China during the Tang dynasty (CE 618-907). I think that really helped to put everybody on their best behavior. 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. And what was Suzuki's intention here? This ancient twisted karma I now fully avow. For a most interesting examination of early Chan lineage and truth claims read from a critical textual analysis rather than reading them "for information about Truth and Practice" or about "historical claims to own truth", see Cole, Alan, "It's All in the Framing", a paper given at U.C. At the same time, this supposed desireless image of the roshi is meant to invoke desire in us for him. 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? 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