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Richard Baker in the SFZC Wind Bells

1999 - 2012          

1963 - 1971  1972 - 1973  1974 - 1979  1983 - 1987  1988 - 1998  1999 - 2012

All Wind Bells Index
Richard Baker main page

Spring Summer 1999

 

Machine generated alternative text: The first tea I recorded was in August 1988. Robert Lytle talked to the children ahout how Buddha is in all of us, about what it means to be awakened. He had the children offer incense to the Buddha in the Buddha Hall. Some other lecturers also began the children's portion of the lecture in this way. That same year, Robert Thurman was the guest lecturer on the day scheduled for the children to attend. He enjoyed it so much that the portion 'Of his talk that was directed to the children was much longer than usual. He spoke about reincarnation and rebirth, about which the children were remarkably well informed. One of the children said he remembered a past life when he was a cobra. As the children filed out of the Buddha Hall, Robert Thurman said to him affectionately, "Goodbye, cobra-face." In 1990, Robert Aitken Roshi talked to the children about compassion and practice. He spoke again to them in 1994, about "not talking stink." In 1996, Richard Roshi lectured after many years of absence from Zen Center. The Buddha Hall was packed with people and the room was filled with strong feeling. I was so grateful for the presence of the children and I know it must have been helpful to Baker Roshi as well.

P19 - from an article on a children's tea by Mary Watson

 

 

Fall Winter 1999

 

Machine generated alternative text: The talks were recorded and transcribed by Marian Derby, who was the head of the Los Altos Zen group and who first conceived of the book. The transcriptions were edited by Trudy Dixon, a Close disciple, and Richard who succeeded Suzuki Roshi as the second abbot of Zen Center. The editors of Zen Mind, Beginner's Mind gleaned the most interesting and unique parts of those Los Altos talks and edited them into short chapters. Each chapter is a little gem of wisdom.

P13 - from Mel Weitsman's introduction to Branching Streams Flow in the Darkness

 

Machine generated alternative text: Buddhism at Millennium's Edge AS WE APPROACH the end of this human millennium, so full of con- fusion and violence, we're presented with a great challenge: how to repair ourselves and the world. Can Buddhism help? It seems that the need for Buddha's teachings has never been greater than in these times. But how do we translate ancient wisdom into contemporary terms? How do we apply centuries-old mindfulness practices in this time-pressured, modern world? In 1998, San Francisco Zen Center sponsored a year-long series of monthly benefit lectures and workshops by some of Western Buddhism's most respected teachers and practitioners. The lectures and workshops were so well-received that it was clear such a series should be organized again. Robert Thurman January 15, 16 Sylvia Boorstein June 3, 4 Bernie Glassman February 18, 19 Robert Aitken 2B, 29 20 Jon Kabat-Zinn March 3, 4 Richard Baker August 18, 20

 

Machine generated alternative text: At one point I thought of translating more of Dogen's writings into English. As Suzuki Roshi had passed away, I wrote to Baker Roshi. When I met him in Kyoto in 1975, I expressed my wish to collaborate with those who were practicingZen. Baker Roshi asked me directly: "Are you a Buddhist?" I said, "Well, I am not. But I am a Buddhist scholar." Then he said, "Why don't you come to Zen Center and work with us?" Since 1977 1 have had the pleasure Of being part Of the Sangha and working with friends who are deeply engaged in Zen practice.

P35 - from an article Why Dogen? By Kazuaki Tanahashi

 

Machine generated alternative text: With Paul Haller as head of Zen Center's outreach program, we have been able to share our practice with the world in many ways. Our students have been active in offering meditation to prisoners, in hospitals, drug re- hab centers and childcare centers; we have been working with other groups to find housing and provide food for the homeless, to protest capital pun- ishment, and to promote racial diversity in Bay Area sanghas. Many new affiliated temples and sitting groups are under way all over the country, from Bellingham, Washington, to uptown Manhattan. We have been offer- ing retreats for business people, engaging in various forms of inter-religious dialogue, and networking throughout San Francisco and Marin On behalf of peace and justice. In addition, the last five years has seen us make some progress in our community practice of forgiveness and peace-making with our second abbot, Richard Bakéi, who left Zen Center unhappily in 1983. During this time we have reached out to him in several significant ways, and he has responded. Although we have not reached, and may never reach, an unqualified rapprochement, I feel good that we have done Our best, and I have a strong faith that in future an appropriate friendship and mutual appreciation will be possible. 41

From a Letter to the Wind Bell by Norman Fischer

 

 

Fall 2000/ Winter 2001

Machine generated alternative text: These early Zen Center students gathered at City Center on August 12, 2000 Lo share their recollections of their years of practice with Shunryu Suzk"ki-roshi. The event was a benefit ror the Suzuki-Roshi Tape Archive project. Front row from leg: Betty Warren, Jane Schneider, Paul Discoe, Katherine Thanas, Graham Petchey, Blanche Hartman; back row: Reb Anderson, Richard Peter Schneider, Mel Weitsman and Dan Welch.

 

Machine generated alternative text: Zen Center's second abbot, returned to share recollections of Suzuki- roshi along With Other early disciples. 20

 

 

Summer 2001

 

Machine generated alternative text: After chanting the Sutra of Loving Kindness, Abbess Linda Cutts posthu- mously gave George a precept name: Dai Shin Zen Ho, Boundless Heart- Mind, Complete Liberation; and the sixteen Bodhisattva Precepts. Many people gave statements, including Abbess Blanche Hartman, Rev. Yvonne Rand, and Senior Dharma Teacher Norman Fischer, who also read a poem sent by Zentatsu Richard Baker, and Wendy Johnson. George Wheelwright IV and Michael Wheelwright gave eulogies and spoke candidly and honest- ly Constance Richardson read from George's memoir, Dead Reckoning, and many other people spoke extemporaneously, telling stories of George Wheelwright's secret generosity and anonymous benefaction. Many grand- children expressed how strongly they had felt their grandfather's support and love.

P4

 

Machine generated alternative text: After making an effort to sell the land to another group, finally, through the great help Of Huey Johnson of The Nature Conservancy, Dick Saunders, and Zentatsu Richard bakG, all working together with Mr. Wheelwright, the land became part of the Golden Gate National Recreation Area, and a portion of it went to Zen Center. Because of the way Zen Center was caring for Tassaiara, which is part of the Los Padres National Forest, Mr. Wheelwright felt confident that we would take good care of Green Gulch. 6

From a piece on George Wheelwright's memorial at Green Gulch

 

 

Fall Winter 2002

 

Machine generated alternative text: The Zendo looked like this for many years, until the most recvnt structural upgrade was completed in 1992. 30th Anniversary of Green Gulch Farm Mick Sopko November 28, 2002 A WAKENED By this Japanese bell The sky-headed sea-tailed Green Gulch Dragon Stirs the fine mists and rains Ot- right dharma For East and West Farming and greeting guests The pre-voice this Old bell Is not hindered by the wind —zentatsu Richard Baker, 1975 Inscribed on the Green Gulch Obonsho, the large cast bronze bell overlooking the pond 18

 

Machine generated alternative text: We've learned to weather the storms and transitions that define each season, not only the physical ones that have flooded the valley, cracked and uprooted trees and left us without power, but the more emotional ones like Roshi's resignation in 1985 and the death of our fellow-residents Suzy Clymer and Jerry Fuller. Many people have been married here and many have gone off to form their own dharma groups or to become teach- ers, business people, carpenters, plumbers, electricians, doctors, artists or farmers. A number of our children have grown into adulthood and are Lais- ing children of their own. Some young men and women have joined our practice periods and sat sesshin beside senior students who had listened in on them when, as toddlers, they slept at home while their parents were sit- ting in the pre-dawn zendo.

P20

 

Machine generated alternative text: "rom the very first, Sunday was a time tor people to come out to Green Gulch. Mr. Banducci grew irises in some Of the fields and there were many cows Still grazing the hillsides. I remember the reeling Of Zen Center having this place as a dream come true. It was unbelievable that this beautifitl country property was going to become a practice place. Strangely enough, that very winter of '71, I had driven tn Davis with Deborah Madison on Highway 1 and as we drove past Green Gulch she said, "This is the most beautiful place have ever seen, I would love to live here." Her dream came true. In the next few weeks more people came to live there including one Tamily with a baby. I loved cooking with Jssan_ For the breakfast cereal in the morning he would always throw in a tube of butter because he thought the "kids" would like that. Everyone was a kid Lo him since he was much older than most of u.s. Zentatsu camc for visits and brought his friends to see the place. I remem- ber him showing Ram Dass around one agemoon, both ot- them without shirts, wearing Buddhist beads around their necks.

P22

 

Machine generated alternative text: Then-abbot Richard strikes the newly cast Obonsho bell the first time in a dedication ceremony July 31, 1976.

P24

 

Machine generated alternative text: After developing carux•r, Hope passed away in the late '60s, and Mr. Wheelwright decided he wanted to give away the land on which as a couple they shared so much special time. A number of non-profit and help- ing organizations were considered over the succeeding years but nothing quite worked out until, through the effort and support of Huey Johnson and the Nature Conservancy, Tom Silk, Dick Saunders and Richard 115 acres of the Green Gulch Ranch were sold to Zen Center for a small sum and with conditions. The two main requirements we have to honor in perpetuity are to maintain a working farm—this is part of Mr. Wheelwright and Hope's request—and in the spirit of the surrounding Golden Gate National Recreation Authority property, to allow public access to trails that pass through Green Gulch. Zen Center had at this time alreadv proved itself with Tassajara as an able steward of an inholding surrounded by wilderness. This was a major reason why we were allowed to have another inholding in the midst of public parkland. After selling Green Gulch, Mr. Wheelwright was still an active presence on the land. He came over almost every day just to be here and also to give advice, which most ot the time was truly needed and appreciated by the young urban farmers and land managers. Even at age 70 he was an active person, taking up skiing and rowing daily from Belvedere to Angel Island. He got along well with both Baker Roshi and Harry Roberts. He became a regular fixture at the weekly Sunday public lectures in the old barn, having 26

 

Machine generated alternative text: Alan Chadwick originally came to Green Gulch in 1973 and helped establish the first formal Zen Center gardens on a bare southwest-facing slope up in Spring Valley. Trained in classical horticulture in England and in France, and a Shakespearean actor as well, Alan was also a disciple of Rudolf Steiner and Krishnamurti. But most importantly, he was a passionate gudener working to bring forth the Garden of Eden on modern ground. After Staying a season here he continued up the spine Of Northern California and then finally out East to his last project at New Market, Virginia, leaving a trail of glorious gardens in his wake. In the early winter of 1979, he returned to Green Gulch at the invitation of then-Abbot Zentatsu Richard Terminally ill with cancer, Alan dedicated the last 27 six months of his life to teaching and offering his vision of the garden to a lively team of students gathered at his bedside. He died in May of 1980.

P28 - Lou Hartman on Alan Chadwick

 

Machine generated alternative text: Eric Larsen lived at Green Gulch in the early days and has recently been helping us think about our stream restoration project: writing poetry. Knowing that Richard was involved with poetry, I asked, on one or my visits to the Zen Center in San Francisco, to talk with him about my work. He sugested we meet halfway between San Francisco and Bolinas, at the VVheelwright ranch. When I arrived he was walking with an intense man wearing shorts, accompanied by two young apprentices. I joined the small group walking up each valley as they discussed what sorts or plants could grow where. Later, we sat in the grass (where the Wheelwright Center is now located) and ate lunch out of a wicker basket that the man, Alan Chadwick, had brought. I naively asked if he had grown the tomatoes. Scoffing, he assured me he had. When we finished, I left without talking about poetry. One day as was driving Harry Roberts in his pickup up from Muir Beach into Green Gulch, Harry asked me to park in the turnout at the top of the drive- way. He often liked to sit and look. He looked over at the hillside above Spring Valley. Auer a while, he said, as it he were talking to himself, "You know, Eric, the earth is alive. It is moving, changing. It struck me that ill had it to do over again, I might have trained to understand the land. Later, I left Green Gulch, went back to school, and became a research geologist. 28

 

Machine generated alternative text: Funeral for Kobun Chino David Schneider THE FUNERAL FOR KOBUN AND MAYA took place last evening, Tuesday, 30 July, at the home (a country place, not his main Lucern house) of Vanja Palmers, who is one of Kobun's senior Dharma heirs. It was at Vanja's house that this terrible accident occurred. This house is in Engelberg, an extreme- ly beautiful ski valley an hour's train ride out of Lucern. The ride is so steep that for a considerable distance the train is hoisted up by cable. I arrived at the house about 6:45 p.m., the same time that arrived with his wife, and with a car full of ceremonial gear. We went in to see the bodies. They were lying in a simple, white-silk-lined coffin on a broad patio to the side of the house, under a large picnic tent. It was com- pletely heartbreaking, because, despite the autopsies performed the day before, both Kobun and Maya looked very beautiful. 37 Kobun was dressed in robes, with an heirloom brocade rakusu, holding a nyoi (teacher's stickl. His chin was tucked in, and he looked very much there, as if he were doing zazen in an horizontal posture. I kept expecting him to pop his eyes open, but he didn't. Lying curled up beside and slightly on top of him was Maya. It seemed like father and daughter had just taken an affectionate nap together. People gathered on this terrace as they arrived, some standing looking at the bodies, others began doing zazen on the cushions around. It was a cool evening, with a light but steady rain. Beyond the patio, one saw green hills, a few houses, mountains. Baker-roshi and Vania talked over the possi- bilities for the ceremony with a few of us in an upstairs room. Vanja lis- tened carefully, and also factored in the advice he'd been getting on a daily basis from Kobun's older brother, a priest in Japan.

P38

 

Machine generated alternative text: Philip Whalen's Cremation and Funeral Ceremonies Zentatsu Myoyu Richard Baker The Cremation Ceremony: This is not a ceremony I ever thought I would perform. Ot course, I knew I might, but I have always been so related to Philip's life and poetry and Mind, his wit, and his Bizarre Wisdonl Vision and Big Heart, that the truth of this someday-ceremony was not my truth with Phil, with Zenshin Ryun' (Zen-Heart Dragon-Wind). But here we are commending his body to fire, to the elements, to the wind and to the world he loved so much, to the world he gave everything of himself to, through his poeüy, his beautiful, inven- tivg unprecedented, poetry; h_is serious, deep Zen practice; his loving prac- Lice with others, and simply Phil's brilliance and goofing around conversa- tions that continued up until the last. Only his body Can be commended to this fire, all else we commend to ourselves and to all those touched by him. One of the last things he asked for was Socrates' Milkshake. This wish he gave himself, he stopped eating, he stopped willing his life against his doc- toes orders. And he asked "to he laid out, cremated, on a bed or frozen raspberries." And wc have raspberries here Lo give him one of his foolish last wishes. He wrote at Tassajara: Purple flags for the luxurious color Extravagant form; and then I calmly Empty dead tea leaves into the toilet I hate the world i hate myself the dragon wind I allow everything to happen. t want luxury, extravagance, to use To give to you, A wild naked leap in moonlight surf Wildflower meadow, swim in alpine lake Stand under waterfall. He also wrote at Tassatara: The 'shooting-star' flowers that Mama used to call 'bird-bills' Bloom around the Hogback graveyard Suzuki Roshi's great seamless monument Wild cyclamen, actually, as in the Palatine Anthology I go home to mend my rakusu with golden thread. 40

 

Machine generated alternative text: Funeral procession for Philip Whalen at Green Gulch Fann So we assist you Philip, Zenshin Ryufu, a handful of fire, burning this phan- tom body. Ruling, Dogen Zenji's teacher said: All things return to the one. Living is like wearing your shirt; where does the one return to? Dying is like taking off your pants. When life and death are sloughed off and do not concern you at all, the spiritual light Of the one path always stands out unique. O the swift flames in the wind flare up all atoms in all worlds do not interchange. The Original Face has no birth or death; Spring is in the plum blossoms, entering a painted picture. Go home and mend your rakusu, Phil, with Golden Thread. The Funeral Ceremony. On September 1, 2002, Gary Snyder, Michael McClure, and Norman Fischer joined me in performing Phil's Funeral Ceremony at Green Gulch. Phil's pres- ence touched our lives, sometimes filled our lives, sometimes moved our own presence to a new touching of the world and of ourselves. It's hard to accept that he is dead. Yet it's usy 10 accept. We knew he was dying. He knew he was dying. It's an ancient tradition—in Asia and in the West, especially for poets— to see their own death and to accept and predict it. 41

 

Machine generated alternative text: Phil practiced a long time at Tassajara Zenshinji: Here our days are nameless Time all misnumbered Right where Mr Yeats wanted so much to be Moving to the call of drum, bell and semantron, rite and ceremony Art oozes forth from fractures in planes of solid rock Hurrah for Karamazov, I Totally insane, sprung loose from all moorings Wander about, a cup of coffee in hand, Chatting with students at work in warm spring rain. Zen Master Hongzhi said: A patched-robed monk is not bound by life and death. In upright practice, let go of the edge of the high cliff, without grabbing any thing. In wholeness take one step. Reed flowers and bright moon- light are mixed. Oars pulled in, the solitary boat drifts past without difficul ty We cremated you not long ago, pushed your body into the flaming torch of a furnace. Again we acknowledge your passing with a torch. (The torch was a paper flame on a branch of aspen. I turned the torch in a large circle in front of Phil's ashes and photograph, three times clockwise and three times counterclockwise. Saying goodbye, joining him and all of us in this circle of flame we call living.) Sprung loose from all moorings. "O, the swift flames in the wind flare up. Original Face has no birth or death; spring is in the plum blossoms, entering a painted picture. Goodbye, Phil, fare-thee-well, fare-thee-well. by Fran Thompson

 

 

Spring Summer 2003

 

Machine generated alternative text: Throughout the ceremony, other references were made to the shadow side of power and authority. Myogen Steve Stücky, in reference to the groundhog seeing his shadow, spoke of the period following Zentatsu Richard *pkeks abbacy as a "cataclysm" and advised that while "expound- ing the light" the shadow not be ignored. Hilda Guitiérrez-Baldoquin, a Zen priest born in Cuba, also cautioned that "when people ascend to high places the air gets a little thin and mind lapses can happen

P5

 

Machine generated alternative text: fresh from Asia (where he had practiced as a forest monk in Thailand) at the steps of the Center 28 years before and was turned away. He jokingly asked, "Am I any different than I was then?" Ryushin, who has matured as a teacher at Zen Center, comes into the leadership of a matured institution with the task of bringing authority to the position while avoiding the mis- takes made in the past. Towards the end of the ceremony, Sojun Mel Weitsman, from whom Ryushin received dharma transmission, expressed his confidence in his practice and abilities. Describing his own abbacy in the years following Richard Baker's resignation, when City Center "was like a hotel, and practically no one was going to the zendo," Weitsman attested that Ryushin was one of three pillars who, with Michael Wenger and Pat Phelan, "held me up and helped turn things around. The three of them picked up what was necessary to do and interacted with each other in great harmony." His wish for the new abbot was that he be able to "find harmo- ny within the chaos." Zentatsu Richard the second abbot of Zen Center who succeeded founder Shunryu Suzuki, ordained Paul Haller in 1980, giving him the name Ryushin Zendo, "Dragon Heart, Zen Way." The abbacy is now a position that is held for an initial four years, with a possible three-year second term. It is held concurrently by two senior

P6 - from piece on Paul Haller becoming abbot of the SFZC

 

 

Winter Spring 2004

 

Machine generated alternative text: CHARLOTTE SELVER, a longtime friend and supporter of zen Center, died quietly in her sleep on August 22, 2003 at the age of 102 years. Norman Fischer spoke about Charlotte in a lecture at his one-day sitting two days after her death. He said, "Inng ago her body stopped being strong. She was living on pure spirit and human relationship . . . That's why she had to die in her sleep by herself, because if anyone had been with her she would still be alive forever!" Charlotte was a remarkable teacher, even though she claimed all of her life not to be a teacher. She often declared, "1 have noth- ing to teach!" From her point of view, she simply invited people to wake up and be more true to their own natural responsiveness. 10 The mindfulness practice that she developed here in the United States was called Sensory Awareness. For over 75 years, thousands Of students from the United States, Western Europe, Japan and Mexico came to study with her. Charlotte was a pioneer in the Human Potential Movement. Some of her students included Erich Fromm, Alan Watts and Fritz Perls. Suzuki Roshi and ÉakG Roshi were good friends with Charlotte and her second husband, Charles Brooks. They gave workshops and public events together to benefit Zen Center. Charlotte and Charles donated the yurts at Green Gulch and at Tassajara to Zen Center to make it possible for more work- shops to take place. Charlotte loved giving workshops in the yurts and was delighted with their simple and elegant form. It was Charlotte and Charles who gave the first, and only, workshops at Tassajara for many years.

 

 

 Summer Fall 2004

 

Machine generated alternative text: Peter Schneider: I'm Peter Schneider and one of the things I'm known for at Zen Center is being Jane's husband. I originally came to Zen Center because of one of my friends, Dick I had been somewhat unhappy and hadn't had a job, and had gone to a friend of. a friend who was kind of psychic and told hie to stop smökiné. So I had and it had worked. All of a sudden I had will again. Then he had said, now start doing meditation. So I had begun meditat- ing by myself down in Menlo Park. I was the only one of Dick Baker's friends who sat, so he was always trying to get me to come do it at Sokoji. So I started hitchhiking up in late '61 or early '62 and staying in Dick's apartment on weekends. I remember maybe a dozen of us sitting around the table in the Sokoii kitchen having Saturday morning breakfast. That summer, the week before I was to leave to take a teaching job in Michigan, I came up to do my first one-week sesshin and slept by myself in the zendo. We were very loose back then. Zazen ended after dinner, leaving me on my own from six until nine, and I would walk down to treat myself to a Blum's sundae.

P15

 

Machine generated alternative text: creation of the second abbot, Richard Shortly after Suzuki Roshi died, Richard called the Board to a meeting, and he served strawberry shortcake, delicious strawberry shortcake, and he said, "I have this idea—there's a place in Marin that's been offered and I'd like to have it." Zen Center had no money or anything like that. Then he served us another helping of strawberry shortcake, and the Board couldn't resist. They said, okay, let's go for it; and here we are. But Suzuki Roshi did have a few desires. One was to create a place, a farm, for families. My understanding was he wanted to cre- ate a place where families could tarm and practice and sit and so forth, a kind ideal community. He had a feeling for families, not just single people. He also wanted to create a place together with Chogyam Trungpa in Vermont, the Tail of the Tiger, for rehabilitating people with mental illness or mental problems. That didn't happen 11t happened but not with ZCI. The germ of Green Gulch, I believe, was originally Suzuki Roshi's idea and Richard expanded on it.

 

P21 - Mel Weitsman

 

Machine generated alternative text: Suzuki Roshi's Heritage A Message from Zentatsu Richard Baker s UZUKI ROSHI BROUGHT US SITTING-PRACTICE, which he visibly, physi- cally practiced—sometimes, even when he had specifically been asked to speak about practice, Instead he just sat: visibly and physically. And for all of us who practiced with him, he presented practice first of all and thor- oughly, and spoke, really, only when we had practiced enough to sit into his teaching. Equally Important, he also brought the soil of practice, the material stream of Buddhism in which practice often most fully roots and flourishes. It is in this stream of traditional forms that we can find our seat and, some- what surprisingly, it is where our own personal practice often most fully finds its true form. Crucially, it is also in this material stream that the fun- damental views of Buddhism are tangibly expressed and most clearly distin- guishable from the taken-for-granted worldviews of our inborn and ingrown culture. The relics, the enshrined, cremated bits of bones, of the Buddha repre- sent, of course, imperrnanence; yet they also represent the physical pres- ence of the Dharma—and the Buddha—and the continued presence of the teaching as it is embedded in the living presence of things. This continued presence of the Buddha and the Buddhadharma as a material stream is articulated in many ways: in stupas, pagodas, bound copies of a sutra—as Suzuki Roshi kept a copy of the Prajnaparanüta Sutra on the altar—and also in zafus, robes, teaching staffs, ways of lecturing, ceremonies, bows, face-to- face teaching and practice, eating bowls, dokusan, crossed legs, the four noble postures—walking, standing, sitting, reclining, Statues Of the Buddha, incense offerings, the form and practice of sesshin and ango and thus forth. This is not a mental stream, but the material Stream Of the world that we are born into, the living presence of the world, in and as us. In this stream of being and nonbeing, Buddha' appear and the Sangha is formed. In this stream, the mind and body of this world becomes the authentic manifestation of the Buddha and Buddha Ancestors. This writing and your standing or sitting, listening or reading, are all this relic stream continuing whal Suzuki Roshi continued. Thus, especially, Tassaiara, San Francisco, Green Gulch, and other centers continue this material stream that is the living presence Of Suzuki ROShi. I know Suzuki Roshi would be pleased and content to know how you are continuing his practice and teaching. 23

 

 

2006

 

Machine generated alternative text: for his work and practice at Green Gulch Farm, learning and teaching farming and husbanding the horses that at that time were part of the Green Gulch scene. Steve received priest ordination from Zentatsu in 1977, was Shuso (head student) with Tenshin Anderson in 1985, and received Dharma Transmission from Sojun Weitsman in 1993. He also counts among his teachers Robert Aitken, Dainin Katagiri, Harry Roberts and other elders and peers at Zen Center Abbot-elect Myogen Steve Stücky

 

P 16 - from article by Steve Weintraub

 

 

2012 - Zen Center at 50

 

Machine generated alternative text: Suzuki Roshi and Richard at Tassaiara, 1 967

 

Machine generated alternative text: A memorabledharma teaching that has stayed with me: "Vow to live the life you're already living. " — Richard It was a phrase from one of his lectures and it stuck with me. I have used it more than once in my talks, in the context of accepting things as they are. But the meaning is stronger than that: don't just accept, but rather vow, to live in things exactly as they are. Don't wish for, hanker after, or fret for something other than what you are and what your situation is. Take an internal vow to live fully in the life you are already living, just as it is. —Layla Bockhorst 13

 

Machine generated alternative text: Gil Fronsdal starting practicing Ct Zen Center in 1975, was ordained by Richard æ, and received dharma transmission from Me' Weitsmcn. He is clso o VIPassano teacher at the Insight Meditot10n Center in Redwood City. 32

 

Machine generated alternative text: GREEN GULCH FARM TURNS FORTY Furyu Nancy Schroeder For rnore in-depth history, photos, and remembrances Of Green Gulch, please see the 30TH-anniversary article compiled by Mick Sopko for the FOIi/Winter 2002 WInd Bell, now available online at http•I/sfzc.org/download/wb-xxxvi-2_sopko.pdf. This year we celebrate the fortieth anniversary of Green Gulch Farm as one of the three residential practice communities of the San Francisco Zen Center. Zen Center acquired the farm from George Wheelwright, who had used the land for twenty years as a working cattle ranch and wanted to see It remain in agricultural use. Through the work and vision of former abbot Richard and with the help of Huey Johnson of the Nature Conservancy, Zen Center was able to purchase the farm in the summer of 1972 and to continue stewardship of this truly remarkable land.

 

Machine generated alternative text: Josho Pct Phelan was ordained in 1977 by Zentotsu Richard In 1991, the Chapel Hill Zen Center invited joshc to lead their group. She received dhcrmo tronsmrssion from Abbot Sojun Weitsmon in 1995 and was officially instc!led as abbess of the Chapel Hill Zen Center in 2000. In 2008, she porticipoted in Zwse ceremonies at E/hei-J1 Ond Soft-ji temples in Japan. For mure information about Chape' Hill Zen Center, please visit 56

 

1999 - 2012

1963 - 1971  1972 - 1973  1974 - 1979  1983 - 1987  1988 - 1998  1999 - 2012

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