He exists freely in the fullness of his whole being. Religion occupies a distinctive place in this enterprise." 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. He is now a professor of psychology at the University of Texas, and in December 2012 I spoke with him by telephone. 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. Berger begins, "Every human society is an enterprise of world-building. Zen practice is not required to stay at Green Gulch, though guests are welcome to participate in zazen or any other activities. Some people felt that I had committed an irrevocable betrayal of trust, and have discounted me and my teaching ever since. It simply means that a power structure has evolved that will perpetuate itself even if it means imputing "attainment" to people who don't really have it. 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. Victoria describes how the most prominent roshis from all sects of Japanese Zen interpreted Zen's teachings to support the imperial and militaristic goals of Japan from the early twentieth century through the end of World War II and beyond. Katagiri would go on to establish his own practice centerthe Minnesota Zen Centerin 1972 in Minneapolis. [10], In 1970, Suzuki gave Dharma transmission to Richard Baker, his only American Dharma Heir and chosen successor at SFZC. The sangha was incorporated by Shunryu Suzuki Roshi and a group of his American students in 1962. In reality it means, "don't question, don't look!" Stay connected. 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. 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. pp.347-379. 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. Under the Zen form of legitimization, each Zen roshi is viewed as a saint. [3] Because his family moved around frequently, he lived in Cambridge, Massachusetts, Indiana, and Pittsburgh growing up. Koun Yamada was Yasutani roshi's Dharma heir. Another error is seen in the statement that Yasutani roshi rescinded the Dharma transmission he gave to Philip Kapleau. 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. I suspect I probably said something like that, Schnyer said. Students that come to practice at the monastery from September through April must undergo the tradition known as tangaryo. Soto temples in Japan often are a family business, handed down from father to son, as Suzuki himself had done with his son Hoitsu. The situation is now reversing, as the Japanese, in particular, abandon Buddhism as an old relic, while it continues to find adherents in the West. 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. His critics say Baker "still doesn't get it," doesn't understand the errors of his way. 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. Today, one could reasonably assert that of the 30 or 40 important Zen centers in the country, at least 10 have employed head teachers who have been accused of groping, propositioning, seducing, or otherwise exploiting students. [6] Baker also penned the introduction to Suzuki's famous book, Zen Mind, Beginner's Mind. 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. 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. "On both a personal and a professional level, I am still dealing with the consequences of this episode. I am also thankful to Mark Baldwin, Sandra Eisenstein, Simeon Gallu, Grace Luddy, Kevin Matthews, Bruce Rickenbacher and Marlene Swartz for many hours of discussion, helpful suggestions, and editorial assistance. This review is the subjective opinion of a Tripadvisor member and not of Tripadvisor LLC. Downing, who lives in Cambridge, Mass., provides an outsider's view into the incestuous circles at the first Buddhist monastery in the West. Members along with Baker literally built their world based on the language and view of Zen accompanied by ritualized behavior that added to the sense of being embedded in and being an active participant of that sacred world. 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. If you are new to Zazen, they have a great Saturday morning tutorial session every week. This would have led any impartial observer to question the spiritual implications of Dharma transmission. After six months, he returned to his position. Shoes Outside The Door, p.289. Today SFZC is the largest St organization in the West. 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. [20] Zen Hospice Project provides hospice care for individuals of any or no religion who are looking for a compassionate end to their life. Desire, Devotion, and Excess at the San Francisco Zen Center. 1967 also saw the arrival of Kobun Chino Otogawa of Eiheiji, who served as assistant to Suzuki. Richard Baker was 36 years old when he was installed as abbott of the San Francisco Zen Center in 1971. This is hagiography, which is necessary for Chan's self-legitimating claims of mind-to-mind transmission and unbroken lineage. 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. [21][22][23] Today SFZC is the largest Soto organization with a foothold in the West. As noted in the paper, senior members consistently reassured newer members that all was well when they raised questions about Baker's activities. It is interesting to keep in mind that Suzuki's lineage is alive today at the San Francisco Zen Center because of transmissions through Hoitsu. A large institution like Zen requires hundreds of such living role players. Sitting meditation (zazen) is available live online Monday through Friday mornings, Saturday mornings, and Monday through Friday evenings. Why should we think that Suzuki chose Baker as his only American Dharma heir based on his level of "spiritual attainment?" [2], In the late-1980s Baker also gave shiho to Issan Dorsey, whom he had ordained as a priest in 1975. Zen Nationalism Revisited by Robert H. Sharf Baker was a charismatic leader, brilliant lecturer and dedicated Buddhist. Hence, roughly 95% of all Soto priests in Japan have Dharma transmission, most receiving it after spending at most three years in a monastery, some with as little as six months. Learn about the latest news from affiliate sanghas with Tova's newsettes and other timely articles. I welcome any comments from the reader. Richard Baker also survived. [5] Baker was ordained a St priest by Suzuki in 1966 just before the opening of Tassajara Zen Mountain Center. 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. Good bread, fine wine and simple, yet elegant, dining were offered by Tassajara Bakery and by Greens, the gourmet restaurant at Fort Mason that dished out vegetarian cuisine and inspiring views of the bay. 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. 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. . He may have slept with dozens; I personally have identified over a dozen, and spoken to many of them. He jumps across decades, and sometimes seems to jump onto whatever thought crosses his mind. The film was directed by veteran filmmakers Rob Epstein and Jeffrey Friedman and executive produced by physician, Shoshana R. Suzuki's prescription to "just sit" as a kind of medicine to answer all questions and problems apparently did not apply to his Dharma transmitted son Hoitsu. As the American Dharma heir to Shunryu Suzuki, Baker assumed abbotship of the San Francisco Zen Center (SFZC) shortly before Suzuki's death in 1971. Perhaps tellingly, Baker made this claim at the height of the Vietnam War, when virtually 100% of Zen followers were opposed to the war and hence having an anti-war/anti -government roshi in his lineage was good currency. 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. 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. 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