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Copyright 2001 Cahners Business Information, Inc.
--This text refers to an out of print or unavailable edition of this title.
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San Francisco Zen Center was established in the early 1960's by Shunryu Suzuki-roshi (author of the classic Zen Mind, Beginner's Mind) and a group of American-born students hungry for the teachings of Buddhism. Within two decades SFZC would grow from a small handful of students, artists, and house wives to a virtual Zen serfdom. Operations included two large practice centers, a mountain monastery (which doubled as a guest resort), real estate, plus various businesses including a 5-star vegetarian restaurant, a bakery, and a clothing store. This growth explosion can largely be attributed to vision of one Richard Baker--the Harvard educated, dharma heir to Suzuki-roshi (who died in 1971), and arguably the most charismatic, smart, and ambitious of Suzuki's core students.
Baker had an uncanny ability to rally the troops. His passion for Zen was contagious, and so was his dream of building an extended Zen empire. Few could resist falling in line with his grand plans (plans Suzuki himself was not entirely keen on). In time SFZC would become the hang out for rock stars, politicians, writers, and other luminaries. The only problem was it was Baker who was doing most of the hanging out while others put in long hours of unpaid labor ("work practice"). Thus would spark resentment and lay the foundation for Baker's eventual dethronement on more salacious charges.
The book's title is reference to a 1983 retreat at Tassajara when the shoes of Baker's best friend's wife were spotted outside his cabin door for a few days running, thereby exposing what turned out to be not the first of similar relationships between the married abbot and his students. The affair seemed scandalous to everyone but Baker, and would set off an avalanche of accusations, anger, and resentment that linger to this day. In the end Baker would reluctantly resign the abbotship, while half of his students would painfully reject their teacher and leave the institution in which they had invested their lives. Those who stayed behind were left with a sea of debt and a number of failing business ventures.
Downing is a skilled and talented writer. His ability to piece together the many strands of this complicated story is remarkable, especially when one considers he knew next to nothing about Buddhism before taking on the task. What makes the book even more amazing is the fact that it was commissioned with the blessing and assistance of the community itself, who felt it important to open their doors and air their dirty linen. Six of the seven former or current abbots and scores of long-time students sat down with the author to tell their version of what one abbess wryly refers to as "the Apocalypse." But chronicling real life events can be like trying to untangle a ball of fishing line. There are so many disjointed events, conflicting recollections, and subjective interpretations of the Baker calamity that reading Shoes Outside the Door can seem like treading through a field of land mines. This isn't the story of a war-it's the story of its many battles. In the end the reader is left with no sense of resolution, just a severe case of battle fatigue.
Some would argue that it's too soon for a book like this to come out. The dust hasn't finished settling. This may be true. But there are lessons to be gleamed from what's happened so far. Though it was brought to its knees by the Baker affair, SFZC eventually managed to stand up and dust itself off. (Many thought it never would). To this day it remains an unprecedented experiment in American Buddhism. And while it still walks with a residual limp, SFZC has chosen to swallow its pride and share its hard knocks so other Buddhist communities can avoid making similar mistakes. For this we should all bow deeply in gasho.
When I first began to read about Buddhism in the early 70's, I thought that a Zen master was a type of saint. He or she could make mistakes, but was infinitely compassionate, above fleshy desires, and as enlightened as the Buddha. But facts in the last thirty years show that Zen masters (and teachers in other traditions) can be insensitive to others' needs, have plenty of desire, and have (so far as one can judge) less than perfect understanding. One can pass many koans or receive transmission from a certified Zen master and still be a jerk--or worse. This book documents the rise and fall of one such man, Richard Baker, the handpicked successor to Suzuki Roshi.
Baker, although married, had affairs with female students, ignored the monastic community to hobnob with the rich and famous, and started zen related businesses that, instead of providing money for the zen community, turned into money and time sponges only profitable because the monks provided practically free labor. People were working so hard in the businesses that they had little time or energy for meditation. Finally, Baker had one affair too many and people realized that they were slaving to provide him with a nice BMW, three houses, and a great lifestyle. He was asked to resign and the members of the community, after some initial floundering, hired management consultants, sold the businesses, and put limits on the power of future leaders. The men and women of the zen community deserve great credit for preserving Suzuki Roshi's legacy this crisis could have destroyed it.
Another lesson of this book and others such as After Zen by Janwillem van de Wetering or Ambivalent Zen by Lawrence Shainberg is that spiritual wisdom and worldly wisdom (or practical common sense) are not the same. The virtues of Mother Teresa and Abraham Lincoln seldom occur in the same person. Even if Baker was a complete opportunist taking a sweet deal for all it was worth, he should have realized that he was living to high on the hog for it to last.
This book should be read by any Westerner who has or is thinking of attaching himself to a Buddhist teacher, or for that matter, any type of guru. The book teaches that faith in a teacher must be provisional and that you must not surrender your own judgment. Reason is our greatest gift from God, and we must never fail to use it. The Buddha himself said that we should believe not because he said something but because we find it true in our own lives and practice and to work out our salvation with diligence. Don't forget that.
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