"How have I abused my power?" The answer was so simple it left me baffled: Every time I used my power and influence in a way that allowed for someone to be left less than whole. Originally Posted November 21, 2024 by Philippe Lewis on his website blog: https://exquisite.love/blog "How have you abused your power? How have you abused your power? How have you abused your power?" At first, in my mind's eye, I was speaking loudly to someone I had experienced as clearly abusing their power, and as I was doing so, I knew full well that I eventually would need to answer as if I was sitting in their shoes. Except I didn't, not exactly. I was doing an aspecting  session, and in one such a session it is only with me, myself, and I—and any and all archetypes willing to show up. I speak as one, and then I move to the other side of the pillow and I answer as another. And so as I slowly transformed from myself into the archetype of Responsibility, I too found my nemesis slowly transforming into the archetype of Accountability. Each as a solid, mature, aware, secure, and wise archetype of the leader. Leader meeting leader. Responsibility calling in Accountability. Inescapable. Unalienable. A union as divine as the quote in Spider Man: "With great power comes great responsibility" If accountability is being at least partially responsible for the impact our actions have on others, once I moved to the other side I had to answer with utmost integrity. I thought I would leave my nemesis without words. Instead, I found the strength and power to live up to this deep inquiry: "How have I abused my power?" The answer was so simple it left me baffled: Every time I used my power and influence in a way that allowed for someone to be left less than whole. Every time I used power and influence I had not fully learned to own and master. I could argue accidents, mistakes, "not my fault", or "not my responsibility" all I want. But if I acted in a way that was at least partially responsible for impacting another, leaving them harmed, at a loss, eroded, lacking, or negatively impacted in any way, I had to acknowledge my part in it, and seek to restore them just as well. If we step on someone's foot and break their toe, the least we can do it support them in getting it fixed. In matters of power and impact, it's crucial that we as leaders recognize how our actions and words might leave others in diminished ways, either because of our actions, inactions, or because of how they perceive us as powerful (therefore giving us power over them). As such, we have influence over them, and the better most able actor in this influence is not them: it's us. Fair enough, they can learn to protect themselves from the kind of influence that harms them, such as continuing to perceive us as regular humans, but since we can and might flex our power in ways that we may not notice and which may be harmful to them, that are always taking a risk when doing so. We aren't taking nearly as much of a risk by having them in our sphere of influence. And when we flex our power to influence outcomes through role power (as leaders), we have less to lose than they do. And, it's highly likely that we won't know when they lose, because they may just walk away, distraught, diminished, lost while we continue to lead as if nothing happened. This to me connects to the power paradox that states that the more power we gain, the less empathy we have. And it makes sense: the more influence we have, the less it is possible to understand how many people are impacted by it no matter how much we try. Do you know how many people love you? Or worship you? Or talk about you in therapy? Or silently curse your name? The truth of learning to be a leader is that you will never fully know who you've left harmed and how. And the paradox is that in order to be a leader who is both responsible for the impact of your influence and accountable for the impact of that influence, you have to continually try. And, you will never be done trying. Not as long as you have influence with the great many people in your tribe, your community, your group. The only ways you'll possibly know how you've impacted others such that you may learn to move the energetic body that is represented by your "sphere of influence" is with the qualities of humility, curiosity, empathy, attunement, care, and consideration. With them, you'll slowly be able to discern this giant of a body, not in real time, but by the path of positive and negative impact it leave behind as it moves through the world. Success and harm. But because success is easy to communicate and because harm is much more difficult to express, understand, and share without it being received (or feared of being received) with defensiveness, you will hear a lot more about your successes than your faults and harms. You might not understand at first as you hear the feedback of positivity and take it in stride. And harm moves much more slowly than pats on the back. It takes time for those who get hurt by our influence and power to integrate, heal, and come back with a coherent understanding of what happened beyond the gaslighting we may have thrown to deter detractors and naysayers once we understand we have little idea what might be out there waiting for us. Then we might hear whispers at the edges of our knowing, as the truth slowly emerges about how we abused our power, whether out of simple immaturity, lack of awareness, insecurity, or lack of wisdom. And how others have been hurt. We may have patched these holes in our psyche and integrated our shadows such that we may never make past mistakes again, but what we have left behind, a broken promise, a broken heart, a broken relationship, a broken engagement still exists. And when responsibility finally calls for accountability, we will know our time has come, to reluctantly (if we know nothing yet) or gracefully (it we are lucky to have learned to be humble) own the emotional/primal cost (on others) of our learning to be better and more powerful humans. Or perhaps this is when humility will finally be learned, and when we will begin to attune with maximum care and consideration as we take the next step on our path to leadership. Until we have learned to use the power and influence given to us without a chance to leave another diminished, we will be abusing our power. And so it is now, in the future, and in the past which we now have to clean up to fully own this power. There is no other way. ----------------------------------------------------------------------------------------------------------------------------- To read other articles, visit Philippe's website at: https://exquisite.love/blog/2024/11/21/vm1i91lotvm7pznf6zt2a112e1b6ci

Lots of wisdom was shared at our last community discussion “Finding Our Way Through Uncertain Political Times” (watch the recording here), and we’re keeping the conversation going since many of you asked for more. Join us for “Finding Our Way Through Uncertain Political Times II: An Emerging Process” as we explore together what is being asked of us in this moment. Regardless of our spiritual attainment, our human experiences (and those of our students and clients) will be impacted longer term by what is happening now. As spiritual leaders and practitioners, what is our responsibility, if any? What is our role individually and collectively? Many have walked this path before us such as: Rigoberta Menchú – Indigenous Guatemalan K’iche’ woman who combined Mayan spiritual traditions with Catholic faith while fighting for indigenous rights, leading to her Nobel Peace Prize in 1992. Mahatma Gandhi – Deeply grounded in Hinduism, led India’s nonviolent overthrow of British rule and inspired Baptist preacher Martin Luther King and other American civil rights leaders. Dorothy Day – Catholic social activist who co-founded the Catholic Worker Movement, advocated for the poor, and promoted pacifism during wartime. Thich Nhat Hanh – Vietnamese monk who publicly opposed the Vietnam War and coined the term “Engaged Buddhism.” What is being asked of us now? Are we being called to some form of social or political engagement? How can we best serve our students and communities? We invite our members to share what has worked for them. Please come to our next ASI community discussion and share your experience navigating political turmoil. Have you discovered meaningful ways forward? What approaches and actions have proved effective? Lightly facilitated by Philip Goldberg.

By Jac O’Keeffe Spiritual Integrity is the combination of a state and a quality. Spiritual integrity is the state of being undivided with the quality of brutal self-honesty. It demands a considerable depth of self-awareness and an uncompromising willingness to be authentic. The first step to cultivating spiritual integrity is to recognize that we are not always honest. We aren’t honest when we control our actions in order to micromanage another’s reaction. We aren’t honest when we have a personal agenda that modifies how we show up. We have an inner split.  What we would or could do is derailed by a need to control either a situation, others, or ourselves. Fragmentation, dividedness happens within us. We are out of integrity. We compromise inner wisdom and what would otherwise organically flow from within us. We choose to present a reactive, self-serving, often manipulative alternative. When we recognize this can only happen in the absence of self-honesty we can begin to do something about it. Being in spiritual integrity requires us to be acutely aware of and responsible for our needs. If we are not aware of our own needs we can’t meet them and our neediness will bleed into our actions. We are fragmented and not in alignment with what is our authentic voice and presence. Spiritual integrity requires us to unconditionally love and respect ourselves. In this way, we become more autonomous, self sufficient and confident. We gain maturity. When we stop playing games with our internal self we cease fragmenting.  We are open, honest, vulnerable, available, humble, and reliable. When we are in spiritual integrity we are naturally willing to support our personal and human evolution. We are motivated to become better versions of ourselves. We are drawn to learning and growth. We are curious about others’ points of view. We are open to diversity. A commitment to ongoing self-awareness with brutal self-honesty ensures that we take responsibility for our psychological blind spots. Here lies our primary potential for growth. When we are in spiritual integrity we can apologize with ease and commit to doing and being better. We are naturally kind and confident. We do the right thing—not for approval, because it is expected, or a learned habit—but because our direction comes from an inner state of authenticity. We are internally undivided. Self-honesty helps us to relax in mind and body because there is no game playing and personal agendas. There is no fear of being caught out, no sense of being a fraud or fake. We don’t doubt ourselves, yet we are not arrogant because we are open to constant revision and improvement.  We are responsible and don’t make excuses for ourselves. We are fluid within because we know that we honor our authentic self with confidence, while we are willing to revise and learn more. When we are in spiritual integrity we are embracing our humanity. We are at our best, we are whole and in alignment with an inner wisdom that we all have access to, if we choose to listen to it.  Being in spiritual integrity requires us to learn the skill of discernment so that our minds grow quiet enough for us to hear its direction. Next we need to cultivate courage to follow through on what naturally flows from within us. Our minds can masquerade as our protector—it will always have a controlling agenda. As we mature we can set it aside and align with what originates from deeper within us. With spiritual integrity we show up and participate with humility and discretion.  There is ease and we are in sync with being human. It can be said that then we operate from the heart. With a cultivation of spiritual integrity the world will be a better place because spiritual integrity insists that we unleash our innate capacity to be truly kind people.

Dr Neil is in conversation with Dr Connie Zweig, author of Meeting the Shadow on the Spiritual Path. This is from their podcast Dr Neil’s Spiritual Awakening to Nonduality. Dr. Neil, a psychologist who is awake, explores key questions: How can someone be awake in a high stage and still act out his or her personal shadow? Why is there an epidemic of gurus and priests acting out their shadows today? Why do we need to cultivate shadow awareness in the context of our spiritual lives? Because there is shadow material stored in the subtle body at each chakra, he goes through each one and describes the risk of eruption of shadow material at that stage. Listen to the episode HERE .

Regardless of our spiritual attainment, our human experiences (and those of our students and clients) will be impacted longer term by what is happening now. As spiritual leaders and practitioners, what is our responsibility, if any? Are we called to be silent or to take action? What do the alternative paths look like? Is there a role for us, individually or collectively? We are noticing several attitudes among spiritual leaders and practitioners: I’m tuning out. The news disturbs my hard-earned inner peace. It threatens my connection to the divine. I have to protect my spiritual life and my mental health. I’m unattached. There’s nothing I can do about it, so I’m shifting into neutral. No judgment, no worries. I’m staying anchored in Spirit, witnessing it all. It’s all meant to be. It’s in God’s hands. I trust the universe to work things out. Whatever happens is part of the divine plan. It’s all illusion. Unreal. Maya. Nothing ever happened anyway. I’m working on the spiritual level, healing the world by meditating / praying / chanting. That’s more powerful than any action in the material world. I’m staying positive. Darkness comes before dawn. There has to be destruction to make way for the beautiful new age that’s coming. I’m unaffected but I have a responsibility to help my followers deal with fear and anger. I’m rolling up my sleeves. There are dangers afoot. We can’t afford to be indifferent. We can’t hide behind our spirituality. We all have to pitch in. Let’s share with each other how we navigate (or can’t navigate) our political climate. How can we protect ourselves and our followers and best serve the greater good? How do we stand on our spiritual values and not get caught up in political ideology? How can we honor precepts and principles that are ethically sound? Lightly facilitated by Phillip Goldberg.

Many spiritual teachers and guides grapple with the challenge of providing valuable guidance while ensuring their financial needs are met. This meeting aims to foster an open dialogue about best practices for financial compensation in spiritual teaching/guidance, and identify pitfalls to avoid. During this session, we: – Explored ethical considerations around charging for spiritual services. – Discussed various compensation models, including donation-based, fees or the sacred economics model. -Shared success stories and effective strategies with each other drawing from our experiences as professional spiritual leaders. -Discussed practices that can lead to misunderstandings or mistrust within the community. Whether you are a seasoned spiritual leader, a newcomer to the field, or someone interested in spiritual practices, this meeting invites you to contribute your thoughts and experiences. Together, we can develop a framework that respects the value of spiritual work while promoting ethical financial sustainability. The meeting was lightly facilitated by ASI advisor, Kimberley Lafferty.

Author Requests Anonymity. “Of all places, why would somebody experience burnout in a retreat center where everything is about relaxation and meditation?” “Oh, another one of those from the retreat center who were not taken care of and did not take care of themselves.” “It’s your fault. You have to learn to set stronger boundaries.” “You can’t blame your teacher for this. Ultimately, you are 100% responsible for your situation.” “Just think of all the merit you accumulated along the way.” “I am in this auspicious position where I can serve my teacher in this lifetime. Yes, they are demanding and contact me every day – but it’s for the Dharma! Such a blessing!” “Burnout – yes, that could be me. But how could I change anything about it?” “If you are close to the fire, you get burned.” This is a short collection of the different reactions my situation triggered in myself and others. What was your first reaction when reading the title of this article? For some, the topic of burnout in Dharma communities might feel like a juxtaposition of two words that semantically should not go together, while for others, it might be the elephant in the room. I experienced burnout myself while serving my (then) main Dharma teacher as assistant. I came to a Tibetan Buddhist retreat center as a young person in my mid-20s, full of energy and enthusiasm for the Dharma. After only a few months of serving as a volunteer at the center, I moved there full-time and became the assistant to the main teacher. Four years later, I left this position with severe burnout, health problems from constant stress and overwork, and was mentally distressed. In the following years, I practiced more mindfulness-based meditation, which helped me to become more present in my body and I thus discovered the full devastating effect of this experience on me. I was able to allow all the feelings of injustice, anger, and disappointment. It did not feel right to leave the position as assistant to a Dharma teacher in a worse mental and physical state than when I started. While I admit and realize now I came to the center with patterns of low self-esteem, perfectionism, and wanting to please, this led me to work too much and to seek confirmation from outside by performance. And you can be sure that I was told that many times. Numerous times, the fault for my situation was directed back at me by the teacher I served and, to some degree, by community members. Few were the voices pointing out that others, before me, had suffered the same fate and left this position after mere months and that the teacher’s behavior and personality were also contributing to this situation. The teacher sometimes tried to help by looking for other people to work alongside me and attempted to change their habits. But at the end of the day, it was easier for them to fall back into the familiar pattern of being demanding and of having me take care of most things. They continued to contact me at any hour of the day, any day of the week, during time off or not. This constellation was made worse by my limited understanding of guru devotion. Because of my ignorance, guru devotion supported my lack of self-confidence, not voicing my needs, not establishing boundaries, and wanting to please. My behavior fitted neatly with the glorified stories of people sacrificing themselves in service for their teachers without any regard for their bodies or mental state. This distorted notion of guru devotion also justified the constant urgency, the many needs and ideas, and the lack of consideration for questions of work organization, planning, and the need for staff rest from the side of the teacher. Rare were the people who had enough self-confidence to say “no” to the teacher. As if it was not already difficult enough to do so, that teacher further did not accept objections easily and usually tried to find a solution to get their way, even if it meant triangulating people. In this pervasive culture of urgency and obedience, rarely could I question if something needed to be done at all. Throughout the years, I tried to use “pure view” as much as possible to see things in a positive light, to take situations as teachings for myself, and ultimately to try and justify the teacher’s behavior. This helped me endure my work situation longer while retaining a positive work ethic. However, I made the fundamental mistake of not acknowledging my feelings of being emotionally hurt, angry, stressed, and physically exhausted in the first place. As a result, pure view only served to override these feelings – creating an unhealthy dynamic. Ultimately, concepts of pure view and guru devotion maintained a situation where I gave away my power to a person who did not always have my best interest in mind – and, from a superficial understanding of the teachings, it seemed like the right thing to do! The teacher asked me not to share my struggles with people but rather to talk to them directly when I was feeling particularly overworked. This is one of the main principles of non-violent communication, and I can respect this on many levels. Yet, in this setting, it left me feeling isolated. I was upholding an image and could not share my feelings openly with most of my co-workers and Sangha members. My state of well-being was so intertwined with my life/work as assistant that an honest answer to the question “How are you?” seemed inappropriate and potentially damaging to the teacher’s reputation. Officially, I left my work at the center for health reasons—a partial truth. At the same time, I am convinced that many co-workers and long-time Sangha members were aware of my lack of well-being, were deeply concerned, and were not at all surprised that I left. After all, many other assistants before me had left as well. These dynamics are familiar to anyone who has been following the various abuse scandals in Dharma organizations and sanghas. In my particular situation, this teacher is aware and critical of the negative dynamics that can be born out of guru devotion, including how guru devotion, when misunderstood, can be the perfect set-up for abuse. Still, a similar dynamic played out. On many levels, it was subtle, and many of the misunderstandings were in the messy grey areas of guru devotion, pure view, and right speech. The abuse was not comparable to the types of abuse highlighted in the headlines of recent years. Still, it was a damaging dynamic and brought me to a point where I have decided not to practice Vajrayana Buddhism for the time being. This should be a warning sign for Buddhist Sanghas and illustrates just how tricky this terrain of guru devotion is to navigate for both teacher and student. I could have benefitted greatly from more critical conversations and clarifications around guru devotion as part of my onboarding. I was practically new to Vajrayana when I started volunteering at this Dharma center. Guru devotion gets all the more complicated and important to discuss with its many fine details, the closer you are to your teacher. I am now convinced that it is precarious not to talk about guru devotion in all its complexity. More importantly, it needs to be an ongoing process of mentoring and requires senior Sangha members to lead by example and embody the right way of guru devotion. Otherwise, students (like me) are left to their own devices and go to the stories of the lineage, which are solely examples of highly qualified, extraordinary students who have flourished through selfless devotion. There are no prominent, traditional examples of students who struggled with devotion and grew through their mistakes and misconceptions. I heard these stories in personal conversations with other Dharma practitioners, but too late. Maybe because people did not want to spread rumors or slander their teachers? Or because they had already left the Sangha disenchanted? I know now that stories of “failure” are just as important, and I bow to all the survivors of sexual/power abuse who have been willing to share their stories. The teacher did apologize to me and is aware of their challenging behaviors and character traits. That’s a start – but the solution cannot rely on somebody changing their character and their habits. Different systems and structures must be set up to protect the employees and volunteers (most of whom are first and foremost Dharma students) from power abuse by Dharma teachers. The work culture of the Dharma organization can be changed. Examples of people establishing boundaries, saying “no,” and taking care of their own needs can be respected and honored, not labeled as people who don’t care about the teacher and community. Speaking out about these issues in the community should not be seen as spreading rumors and slandering the teacher but as opportunities for the growth of the center and the collective practice. The board of directors and the leadership of this particular Dharma center have tried to establish more structures, organize workflow in a better way, and protect the employees from these dynamics over the last few years. Still, certain positions, like the assistant, the leadership, and other people who work closely with the teacher (the infamous “inner circles”), remain the most exposed and the least protected. For these positions, especially, I would hope that there is an open and critical debate about guru devotion, pure view, notions of service, self-care, and self-confidence. People for these positions need to be chosen extra carefully, not for their obedience and impressionability, but for self-confidence and boundaries. Too many people have left this center (and probably other centers) disenchanted, exhausted, and disoriented after months or years of service. Dharma organizations need to start addressing the systemic reasons for this. While I can say that I was not mature enough for the position of assistant, there were also no safe structures in place to support my well-being, to check on my workload, and how the teacher (who was also my supervisor) managed me. Ultimately, the teacher breached the trust I put in them as my guru. My projections and expectations might have stemmed from a misunderstanding of the Dharma, but how could I have known being so new “to the club”? I was not mentored enough on how to navigate the tricky waters of guru devotion, and maybe so because it served the teacher. At the very least, I hope that my story can now serve as an inspiration for Dharma centers and Sanghas to discuss dynamics around work, volunteering, personal boundaries, service to the teacher and the Dharma, and how power, projections, and expectations play into this. Any abuse of power (and it often comes draped in an overwhelming workload than sexual abuse) in a Dharma Center, and especially by teachers, leaves deep marks on students and should not be justified, maintained, or painted in pink colors by any Dharma concept. * Throughout this article, gender-neutral pronouns are used for this teacher to underline that these dynamics can occur independently of gender and to account for the anonymity of both the author of this article and the teacher in question. —— Below are questions for reflections to help different actors assess the situation at their Dharma Center regarding the problematic dynamics discussed in this article. If you are a Dharma teacher and especially if you hold a managerial role in the organization, you can ask yourself: How do I exert power over others? Am I getting used to being served? How do I react to people questioning my authority? Do I take the advice of my senior staff who has responsibility for managing the organization? Am I a qualified manager? (This is different from being a teacher) Are there low-level opportunities and structures for my authority and decisions to be questioned and for others to provide feedback to me in a safe way? Do I see and treat the people working in my center as my employees or as my students most of the time? (The relationship of being your students runs deeper than the employee relationship. I recommend treating them as your students first and foremost) Are the boundaries clear when someone acts as an employee and when someone is in the role of student? If you are in a leadership role in a Dharma center: What type of role model am I? Do I take care of myself? What culture is prevalent in the center? Is it one of self-care or one of self-sacrifice? Is it OK to question the authority of the teacher/leadership in certain decisions? How do I handle people who are complaining about the teacher? What support do I provide to people “closer to the fire”? Are there any dynamics, patterns, or structures I notice that could be indicative of people being overwhelmed, abused, or stressed, like a high turnover rate? Does my silence condone abusive power structures? If you observe somebody working too much: Am I physically and mentally in a position to provide help? If not, who can I make aware of this situation and ask to intervene? If yes, how can I best support this person? How can the hard facts of their situation be changed? If you are feeling like your work situation is not sustainable: Who can I share my feelings with safely that will support me? What do I need to recharge and make this situation sustainable? How can I get a break? What expectations and projections do I have of my teacher? Is my teacher truly living up to these? Which projections do I need to let go of to regain control of this situation? Do I use any Dharma concepts to justify my suffering? Can this situation be changed and improved in a way that I can stay in this position / at this center or do I need to leave? Problematic Dynamics And Which Dharma Concepts or Projections Obfuscated Them Gaslighting Self-reflection over blaming other people The teacher is beyond faults Isolation from the rest of the community Right speech, direct communication, respect for the teacher, no slandering, not wanting to turn people away from the Dharma Invasion of boundaries Guru devotion, accumulation of merit This is service to the Dharma not work Triangulation Guru devotion / pure view (“The will of the teacher is most important even if sometimes not obvious”) Unnecessary urgency about requests Guru devotion (“If the teacher is asking for something urgently, it must be most important even if it does not make sense.”) Lack of consideration for other people’s needs, policies of the organization or workflow The teacher’s requests are the most important and stem from wisdom It is part of Vajrayana to shake things up Lack of planning and last-minute changes It is part of Vajrayana to shake things up Pure View (“Teachers are so much in the moment – planning is contradictory to their nature”) Willingness to go above and beyond one own’s need for the teacher / the Dharma Serving the teacher brings vast amounts of merit and ultimately benefits all beings Lack of critical feedback and opportunities to question the teacher Guru devotion / pure view

Jac, how does the Association for Spiritual Integrity aim to transform the paradigm of spiritual leadership, and what role does ethical education play in this mission? The idea of transforming the paradigm of spiritual leadership arose from recognizing the need for contemporary reflection on the cultural foundations that influence spiritual leadership today. Spiritual leadership has been shaped by sacred traditions and revered lineages, yet it has also been influenced by male-dominance and hierarchical institutions that can exert control and abuse power without accountability or oversight. At ASI, we ask: Where is collective spiritual leadership headed? If we can shift the cultural narrative, even slightly, alongside others who recognize this need for change, then we can initiate meaningful impact. I believe in the butterfly effect—small actions can create ripples that extend far beyond our immediate influence, perhaps coming to fruition beyond our lifetime. Cultural shifts have their own momentum, inspiring others to show up in ways we cannot predict. Having served as a spiritual leader myself for 15 years, I have firsthand experience of how spiritual attainment—no matter how deep, abiding, or embodied—does not automatically redress or reset one’s ethical compass. Without guidance, education, training and self-reflection, unconscious habits from our cultural conditioning can persist, shaping how we relate to our students and followers. While there is little scientific research validating the connection between ethical behavior and spiritual awakening, a forthcoming study (Penn State University, summer 2025) will soon lend empirical support to this perspective, affirming what I have observed for over a decade. If we, as spiritual leaders, do not take responsibility for our own ethical integrity, external regulation may eventually be imposed upon us—potentially through a licensing system akin to what exists in professions such as psychotherapy. While licensing serves a protective function in many fields, I believe it would compromise the essence of spiritual leadership, which is inherently intimate and transcendent. Rather than allowing an external control to dictate our evolution, we have created a community where anyone can join freely, who has a shared commitment to ethical integrity. Our focus is not on measuring the depth of one’s awakening—that remains personal and sacred—but on refining how our human selves show up in the world. Until individuals awaken to their own inner sovereignty, their spiritual teachers play a pivotal role. This dynamic of power—one that inevitably shifts away from teachers as students evolve and become more sovereign—can be easily misused or abused.Our mission (at the ASI) is to elevate ethical standards, promote ethical responsibility, and ensure that power is exercised humbly with awareness, integrity, and a commitment to the highest good. What inspired the founding members to create ASI, and how have the organization’s goals evolved since its inception in 2018? The idea for ASI emerged unexpectedly during a lunch meeting at a conference, where three of us delegates discovered we were independently addressing the same issue in our presentations: the troublingly low standard of ethical behavior among spiritual leaders. This wasn’t the theme of the conference, yet we each found ourselves drawn to the topic from different perspectives. I suggested that we should talk. It seemed significant—perhaps even synchronistic—that three people, coming from distinct backgrounds, were independently grappling with the same concern. By the end of our lunch, we had committed to doing something about it, and ASI was born. Two of us remain actively involved in leading and shaping the organization. Our first major project was developing a comprehensive code of ethics—one designed to be as applicable to a Catholic priest as it would be to a coven of witches, both of which are equally suitable members of the ASI. (Although, to be precise, we don’t yet have a Catholic priest in our ranks despite my best efforts, even within the tradition I was born into and later abandoned.) Creating this code of ethics was a meticulous, three-year process. We engaged in ongoing community consultations, holding open meetings to discuss and refine each principle. Every tenet was scrutinized—what does it mean, how is it interpreted, and how does it apply across different spiritual traditions? This consultative approach remains central to ASI’s identity. The code is not a rigid, static document but a living framework guiding good practices, evolving as new challenges and perspectives emerge. When an organization approaches us saying they align with ASI’s principles but take issue with a specific tenet, we take it seriously. Sometimes, we allow an exemption from one tenet because of how an organisation is structured; other times, we bring the issue back to our community for deeper exploration. Seven years in, we continue to engage in consultation and refinement. However, I’ve observed a distinct gap between those who intellectually agree with ASI’s principles and those willing to truly embody them. Many resonate with the ethical framework in theory but resist the changes in behavior and personal transformation it specifies. Deep self-inquiry, confronting uncomfortable truths, and working through conflict require a level of commitment that many ultimately shy away from. Instead of engaging in the difficult but necessary work of ethical evolution, some have opted to dismiss ASI entirely, avoiding the introspection and accountability we advocate.At the heart of our work is a commitment to “walking our talk”—returning to dialogue, relationship, and connection even when it is difficult. Yet, contemporary culture often resists this. Increasingly, people default to a polarized stance: “You’re wrong, I’m right, and I’m going to denounce you publicly,” often with no real engagement, no evidence, and no willingness to work through differences. This dynamic extends far beyond the spiritual realm; it’s a broader cultural norm now that we find ourselves pushing against. Given this landscape, I try to keep ASI’s focus clear: let’s not take on too much; let’s do a few things exceptionally well. Above all, we must personally model what we advocate. Yet, we’ve found that even those who claim to share this commitment often fall short when faced with real conflict. When we suggest mediation, consultation, or dialogue, the reaction is often one of avoidance or mistrust. Some assume bias even when we ask them to choose an impartial third party. The real challenge here isn’t just ethical leadership; it’s confronting our own human nature. The promise of ASI is that we will learn and grow together, that we will hold space for our collective humanness while striving for ethical integrity. But this understanding—that true growth and evolution requires returning to relationship again and again—is still far from being widely embraced. Until it is, we remain committed to holding that space and leading by example. The Honor Code of Ethics and Good Practice is central to ASI’s mission. Could you elaborate on how this code shapes the responsibilities of spiritual leaders within the ASI community? Over the years, we’ve seen a pattern. For example spiritual leaders can say, “Of course, I would never exploit anyone or have them work for free,” and, “Of course, if I don’t know the answer for a student, I’d refer them to a professional (e.g. psychotherapist or trauma therapist).” But in reality, that’s not what always happens. For some reason, many spiritual practitioners resist referring their clients to another professional. On paper, they agree that if they are out of their depth, they should refer out—but the problem is, they don’t actually recognize when they are out of their depth. They think they are following the code of ethics, but in practice, they aren’t. It’s easy to agree with a code of ethics in principle, but it takes self-reflection and change in behavior to truly uphold it.When we realized that this was quite a widespread issue among our members, we knew something was wrong with our onboarding process. People were signing the code of ethics, believing they were committing to a higher standard, but they weren’t actually modifying their behavior. So, we asked ourselves: how do we improve onboarding? This year, we’re launching a series of 18 videos covering the trickiest aspects of the code of ethics. Each video explains, “This is what this code tenet actually means. This is how it applies in real-life situations.” Will everyone watch them? I don’t know. But at the very least, it will highlight how much we all need to learn in order to truly understand what we’ve signed up to.I’ve found that many members don’t fully internalize the code of ethics. They agree to it in theory but don’t follow through in practice. And that raises a bigger question—why are we so resistant to education? For example, last year, a former member publicly attacked me online. He took something from one of my teachings, stripped it of its context, and twisted it into something else entirely. He didn’t bother to understand the full conversation—he just pulled a quote, misrepresented it, and accused me of being unethical. The irony? The very last point in the code of ethics he had agreed to abide by (when becoming an ASI member) states that if you see another member falling short, you should reach out to them and start a conversation. It reads: Offering support to our colleagues and fellow ASI members, to the extent that we are able and available. Instead of doing that, he went straight to attack mode. Why not reach out to me and ask, “What did you mean by this? Why did you recommend that to a student?” That could have opened up a real discussion. If I was out of line, I want to know. And it would have taken much less of his time also! The shift we’re trying to create is a movement away from power struggles and fear-based attacks toward mutual support. Spiritual leadership, in many traditions, has historically included guidance on ethical human interaction. But in modern, non-lineage-based spiritual teaching, this is often absent. That’s one reason why we see so much misuse of power. We need to be honest with ourselves: Are we truly embodying the ethics we claim to uphold? Or are we just agreeing with them in theory? Change requires slowing down, self-reflection, and a willingness to do both the inner and outer behavioral work. And that’s what we’re here to support. Can you share some insights from the ASI Peer Support Program and how it has impacted the professional and personal growth of spiritual leaders involved? When we first recognized the need for a Peer Support program, it had become clear that spiritual teachers, guides, and coaches—essentially, anyone guiding others on a spiritual path—needed a confidential space where they could connect with their peers. Many of our ASI members lacked close friends with whom they could truly let their guard down, step out of the role of “teacher,” and speak vulnerably about their own human experiences. We set out to find a model that would facilitate and help normalize this within spiritual leadership.However, I struggled to find an existing framework that was truly suitable. Peer support models from nonprofit and corporate alike didn’t sufficiently align with the deep inner awareness that many of our members bring to their work. Nothing felt quite right. So, we decided to run a series of pilot programs, as research models to create and refine a peer support structure that would serve our unique community. The results were remarkable. Each group consisted of four to six people, and a fundamental aspect of the model was uninterrupted speaking time for every participant. That alone created a profound shift for those who are accustomed to lecturing, guiding, or holding space for others but rarely have the opportunity to simply be heard. We found that when spiritual leaders are placed in a setting where they cannot immediately offer advice or solutions—where they are simply present with their peers—they can develop a greater ability to truly listen, to suspend judgment, and most importantly to relax their nervous systems into a state of vulnerability. The role of teacher is dropped. This is the magic of the Peer Support model: it facilitates a nervous system shift that grants permission to explore aspects of one’s own shadow that may have been neglected in the perpetual role of “teacher.” I experienced this firsthand during our initial pilot. One day, when it was my turn to speak, I thought, I don’t think I have anything to share. So, we sat in silence. After three minutes, something shifted within me, and I realized, Actually, I do need to talk about something. What followed was one of the deepest, most personal shares I have ever had in a group context. In that stillness—not the stillness of meditation, but the stillness of being held in a safe, nonjudgmental container—I was able to connect with my own humanity in a way I hadn’t before, with others. A key element of our model is the option to request or decline feedback. Sometimes, a person may want reflections from the group, while other times, they simply need to sit with what they have expressed without external input. This flexibility ensures that the process remains centered on individual needs. The success of the pilot programs was undeniable. One of our earlier groups has continued meeting for four years now, unwilling to stop because they find the experience invaluable. A group from our 2023 pilot has also chosen to continue independently, also meeting every two weeks to this day. Given this overwhelming positive response, we have refined the model further and are now preparing to offer it as an ongoing, well-structured service. Our goal for this year is to establish a service where anyone interested can join a peer group based on their time zone and availability. We hope to have enough participants to form multiple groups, train them into the process, and allow them to operate with autonomy. I’m interested in assessing whether participants feel heard, respected, and supported—whether the experience influences how they show up as spiritual leaders… For many, engaging in this kind of deep sharing initially feels like an act of exposure. It is rare nowadays to have a space where we can fully express our human concerns without the need to perform, perfect, or uphold an image of spiritual mastery. Yet, we all have shadow work to do, and we all have aspects of our humanness that require attention and refinement. The peer support program creates a space for that work to unfold, and the impact on participants has been very positive. The full analysis of our pilot findings is available on our website, and we are now moving toward making this an ongoing, structured offering. Our hope is that any ASI member who wishes to participate can find a group that fits their schedule, receive training in the methodology, and experience the profound benefits of this unique support system. What challenges do spiritual leaders typically face when it comes to maintaining integrity, and how does ASI’s Peer Support system help address these challenges? Some spiritual leaders lack awareness of how their behavior impacts others, believing they bear no responsibility for the effects of their words and actions. I have encountered individuals who say, “God spoke through me; I am not responsible for the impact—God is.” That is absolute nonsense. This mindset allows spiritual leaders to evade accountability, often for years, because confronting their own influence makes them uncomfortable. As a result, they elevate themselves onto a pedestal, adopting a guru-like persona to insulate themselves from their own shadow. Peer Support provides a crucial training ground, demonstrating that not only is it safe to acknowledge our humanness, but it is essential. True growth requires space for reflection, evolution, and transformation. We are part of a larger ecosystem—just as the Earth is in a constant state of change, so too must we embrace continuous personal growth. Old conditioning must fall away to make space for new ways of being, which, in time, will also evolve. Accountability is not optional; it is a fundamental value requiring a skillset that every spiritual leader must develop. Without it, we remain blind to aspects of ourselves that need attention and transformation. Peer support is one of the most effective tools for this work, offering a space where we can unravel unconscious habits and behaviors that we may otherwise struggle to see. Only by becoming truly aware of our humanness—and by taking responsibility for our impact—can we grow into authentic and ethical leaders.

Psychedelic-assisted therapy presents unique ethical issues above and beyond traditional psychotherapy. Underground guiding is expanding rapidly and is by definition illegal. Self-appointed shamans complicate the underground scene. Entrepreneurs are focused on how to exploit the so-called psychedelic renaissance. As these medicines enter our Western culture, we are challenged to learn how to preserve their spiritual nature and hold the entheogenic journeys sacred. Rachel Harris, PhD is a Psychologist with both a research and a clinical background. She was in the 1968 Residential Program at Esalen Institute, Big Sur, CA and remained on the staff for a number of years. During the decade she worked in academic research, Rachel received a New Investigator’s Award from the National Institutes of Health and published over forty scientific studies in peer-reviewed journals. She was in private psychotherapy practice for forty years. Rachel is the author of Listening to Ayahuasca: New Hope for Depression, Addiction, PTSD, and Anxiety (2017) and Swimming in the Sacred: Wisdom from the Psychedelic Underground (May, 2023).

An open and respectful discussion on the intersection of entheogens and spirituality. In this community meeting, we: •⁠ Discussed the use of psychedelics in eliciting state experiences and how that relates to spiritual stage development. •⁠ Shared ⁠personal experiences and stories of psychedelic-assisted spiritual growth. •⁠ ⁠Explored the risks and potential misuse of psychedelics in spiritual contexts. •⁠ Shared thoughts about the integration and responsible use of psychedelics in spiritual practice. All perspectives were welcomed and respected. This discussion aimed to foster a deeper understanding of entheogens and encourage an open dialogue on all related issues. Guiding Principles: •⁠ ⁠Respect for diverse perspectives •⁠ ⁠Inclusivity and accessibility •⁠ ⁠Harm reduction and responsible use The meeting was lightly facilitated by Kimberley Lafferty. An enlightening and thought-provoking conversation! Disclaimer: ASI neither advocates for nor endorses the use of entheogens. We are organizing this webinar—and developing a new code of ethics for psychedelics—because entheogens have long been integral to many indigenous spiritual traditions, their use in Western spiritual and therapeutic contexts has surged in recent years, and there is a significant need for ethical guidance.

History shows that religious and spiritual principles have been used both to justify atrocities and to promote peace and compassion. Some spiritual leaders engage in worldly affairs to foster peace, while others withdraw to affirm the peace within. As spiritual leaders, do we have a role in shifting collective consciousness through our inner practice or social activism? Are we responsible for engaging with current issues? Can we stay non-attached without falling into spiritual bypass, or do we need to disconnect from the news entirely? How do we, as a community of spiritual leaders and friends, navigate today’s political and societal challenges? Is it possible to synchronize inner peace with skillful means to bring wisdom into the wider community? These questions are more relevant than ever. Join our community discussion for a productive exploration, facilitated by Georgi Y Johnson. Points to Ponder: • Have you felt ethical discomfort discussing politics or facing opposing views in your work? How did you handle it? • Have you felt pressured by spiritual authorities or colleagues to take a political stand? • Are there situations where spiritual teachers or therapists should engage with a student’s or client’s political opinion? • When should a spiritual teacher or therapist disclose their political views, and when could this be coercive or unethical? • How can we maintain spiritual integrity without ignoring real-world challenges? Video of an ASI Webinar on August 26, 2024.

An open enquiry into issues around authenticity, representation, emotional well-being, and the image of spiritual teachers and leaders. Together, we’ll address questions such as: What does being spiritual look like to you? As spiritual leaders, do we foster an image that does not represent who we really are and how we live? Do we believe we need to show that we ‘have it all together’ ? To what extent do we conceal our authentic selves for the sake of a spiritual image? Is there value in speaking about our human challenges and breakthroughs with our clients/followers? Does image management come at the expense of genuine connection with our clients/followers? In prioritizing our public image, are we being dishonest with ourselves? Does being in integrity require us to address our emotional well-being independently of our professional and social roles. Do we need to revise our cultural image of what being spiritual looks like? Our discussion of these and other pertinent questions were facilitated by Robert Strock, an expert on emotional well-being. Robert Strock is a teacher, counselor, author, and humanitarian who has developed a unique approach to communication, contemplation, and inquiry. He promotes national and international conversations on healing, has been a featured speaker at the UN, and has contributed to global documentaries. Robert is the host of the Awareness That Heals podcast and live webinar. You can learn more about Robert at AwarenessThatHeals.org

By Ray Bratcher Author’s Note:  I wish to thank Rick Archer, host of Buddha at the Gas Pump and founding member of the ASI, and his friend Steve Wolk, for including me in the e-mail exchange which gave rise to this article. Many of the insights herein are theirs and any oversights undoubtedly mine. I should probably also note here that although I am on the Board of Directors for the ASI ,the opinions expressed herein are entirely mine and that I am not speaking for the ASI in anyway. As spiritual awakenings become more common, and contact, even familiarity, between seekers and teachers more commonplace, it is probably past time to revisit the mythic perfection of the “enlightened teacher”, the expectations and projections of seekers and students, and to examine the role of both in the modern teacher/student relationship. I can remember from many years ago when the “propaganda” around enlightened spiritual teachers was that nothing bad ever happened to them anymore, that nothing in their lives ever went wrong. This of course was almost certainly never true. Now, though, it is more like, “Of course things go wrong. But I don’t suffer anymore because it doesn’t “hook” my ego.” Before enlightenment: get a flat tire, fix a flat tire. After enlightenment: get a flat tire, fix a flat tire. The difference is, you no longer throw a fit in between. Ideally. Eckhart Tolle tells a story of waiting in a slow moving line at a store and feeling “the energy of irritation” arising in him (this was many years after  his “awakening”). He describes a kind of detached observation of the energy and coming to the conclusion he didn’t want it in his body. And it goes away. Nisargadatta Maharaj was once asked, “Does the Personality ever arise in you?”, to which he responded, “ Of course  it does. But I see at once it is illusion and discard it.” So, is this two well known teachers most people regard as being “enlightened” admitting to flaws and imperfection? Notice Nisargadatta saying, “Of course it does”! In other words, he does not find it strange that post-enlightenment there can still be some ego left. This is reminiscent of the Hindu concept of “lesh avidya”–”the faint remaining seed of ignorance”. Which highlights an interesting distinction. Should we consider the above two examples of Tolle and Nisargadatta to be examples of egoic imperfection? Or merely invitations from the remaining vestiges of ego which were politely demurred? Does it only become an issue when it lasts a long time, and/or is covered up, and/or isn’t seen through “at once”? Irritation and other reactions commonly perceived as coming from the ego will still arise, but we can use those as grist for the mill. I imagine both Tolle and Nisargadatta benefited beyond just the specifics they released and discarded. That’s a purification process that as it goes on releases and discards more and more until the teacher can eventually appear to others to be completely unflappable and even “perfect”. But inside herself, the teacher knows there is still work left to do. It may be on a very few things, which may hardly ever arise, but being willing to admit their existence rather than pretending to a mythic superhuman status is the only way to keep the integrity and authenticity that are necessary to the path. And lesh avidya is said to be necessary for living in the world. There is a difference between waking up in  the dream and waking up from  the dream is how I have always thought of it. If you had no darkness, no irritation, upset, fear, etc., no lesh avidya, I don't think you would be here on this plane anymore. You’d Ascend or Rainbow Body out of the dream. We could say that any “enlightened” being who still has a body with which to teach must have some remaining darkness, and denying that in order to meet expectations could very well be the root ethical breach of modern “awakened” teachers; setting them up for catastrophic failures eventually. Pretending to be perfect, when you know you are not; surrounded by a protective “inner circle” which pretends you are perfect, when they know you are not, begins as what seems like a minor and innocent “white lie” or even “public relations”, selflessly maintained for the benefit of the students and seekers, but soon creates an environment rife with in authenticity, dishonesty, fear, and, eventually, abuse. So it would be a good thing to make it safe for teachers to be imperfect, but that has to be within a context of the teacher no longer identifying with those imperfections and allowing them to “run away” with him or her. This would preclude teachers using “enlightenment” as an excuse for bad behavior and set an expectation that teachers should be more conscious about their darkness than the average Joe. A reasonable expectation I think. “The master is without anxiety about imperfection” doesn’t mean he is unconscious/ignorant of his own, nor does it mean he doesn’t have any, and hiding it only happens if there is anxiety about it. It means, the master accepts her own imperfections without judgment, as one with the whole of Life, to be gently discarded (as they arise, hopefully) as Life helps us to discover one more useless thing. The personality may still arise, old habitual energy patterns or lesh avidyas may still make their presence felt, but it doesn’t become a problem unless the teacher’s reaction is a resistance energy of “OMG! That’s not supposed to happen!”, instead of the realization that the imperfections which arise in them are not theirs and can be cleanly discarded without further involvement. And that this is a purification process which continues so long as they have a form body. Mistakes still happen, and imperfections still arise within the life of an awakened person, because mistakes and imperfections are necessary to growth. They are a part of Life’s movement towards the highest expression. Only a sterile petri dish is “perfect”. IMHO: in the East, no one really thinks Gurus are perfect. That’s just a polite fiction everyone maintains out of respect for the teachings. And yet they are happy to support them financially. In the West on the other hand, the assumption is that the Guru is flawed, unless he proves his worthiness by being a commercial capitalist success, while, paradoxically, at the same time charging very little or nothing at all, because “spiritual work is supposed to be free” according to the puritanical mindset the west still suffers from. Which exerts a pressure on the Western Guru to appear to be perfect for financial reasons. Making the road to authenticity in the West more challenging. (And making for problematic situations when the Eastern Gurus move West). So making it safe for Western teachers to be imperfect might also mean making it safe for Western students to have teachers who are not this year’s new, hot, with-it thing. After all, ultimately, it is the students, not our fellow teachers, who make the space for the teacher safe or unsafe. And the students’ projections are every bit as problematic as the teachers’ claims. And the root cause of those projections is that the student wants much more from the teacher than what is on offer. What is on offer is a shift in consciousness that makes for a better way to live primarily because one no longer tortures oneself unnecessarily. What the student wants is an unending life of unending bliss. No human being can do that for you, so the teacher has to be seen as godlike. However, I have noticed that lately, people are becoming much wiser about this, and receptive to my approach of being a “spiritual friend”, not some kind of “perfect master”. So I think ASI would find students and seekers ready and receptive for more realistic relationships with teachers and finders. Yet, it does seem to me that one’s awakening should not be so easily threatened, and especially not by mere money. Even if the West is more challenging financially, if financial stress is all it takes to lose one’s awakening, how stable was it? On this point, then, it is interesting that at the times Tolle and Nisargadatta “came clean” they both had already “made it ”so to speak. By the time of the story, Tolle had long since had “The money” as he calls it, referring to his vast earnings, safely banked, and Nisargadatta while not Tolle rich was doing quite well for an Indian man of his class, was retired from a successful business career, and was already famous as a spiritual teacher. In his case, furthermore, by this time he had been diagnosed with cancer and given not long to live. So what did he have to lose by “coming clean”? Still, it is probably better that Tolle’s irritation arose in a checkout line at a store, and not at one of his events, directed at a person engaged in one of those one on one sessions with him in front of the whole audience that he does. In the check out line story, by the way, he goes on to say that when he finally reached the check out, the young woman working there was in fact on her first day, and when she realized who he was said something like, “Oh my God! Eckhart Tolle! I’ve been waiting my whole life to meet you!” Needless to say, he took the obvious lesson to heart. So maybe the arising of the energy of irritation was just the Universe using one of his lesh avidyas to further his progress? For which he was grateful? As opposed to some other teachers who might feel under pressure to hide the imperfection to maintain financial viability because they have not yet “made it”? Maybe going by the old adage of “forewarned is forearmed”, a helpful thing ASI can do for spiritual teachers is to just let them know that even after awakening they will still have habitual energy patterns arise, aspects of the personality will arise, there will still be lesh avidyas, and to be conscious about that and to see those as opportunities for further growth, rather than “something going wrong”. And recommend that they don’t blow them off, but go as deeply into them as they can to get as much purification as possible. “Of course things go wrong. But I don’t suffer anymore because it doesn’t “hook” my ego.” Before enlightenment: a negative emotion arises and plays you like a fool for the better part of a day or two. After enlightenment: a negative emotion arises and you go, “Oh look. Isn’t that interesting. Wonder what else I can find.” Ultimately, the journey of radical authenticity is a sacred one, marked by the willingness to embrace imperfection as a catalyst for growth. It’s a testament to the resilience of the human spirit and the transformative power of self-awareness. As spiritual teachers and seekers walk this path together, they create a space of compassion and understanding, rooted in the recognition o four shared humanity. It is understandable that modern awakened teachers look to the past as a guide for their interactions with their students. This includes how their own teachers interacted with them. It is also understandable that modern students and seekers look to the past as a guide for how “awakened” people are supposed to act. Both, however, must be careful they aren’t wearing rose colored glasses and make the effort to sift past the mythic perfection found, after all, in stories usually told by “unawakened” admirers. The modern spiritual teacher must free herself from the corrosive false expectations of a paradigm of perfection that never actually existed and never served anyone, teacher or student, well. As must the modern spiritual seeker. I am calling for modern spiritual teachers to practice a radical authenticity with their students by being completely open, honest, and transparent about the imperfections which continue to arise, and for modern spiritual students to come to the spiritual relationship with a greater maturity. You can deconstruct the ego like an onion, one layer at a time. Or, you can cut it down at the roots, like a tree, in one fell swoop. But you still have to rake the leaves afterwards.

Jac O’Keeffe, Phil Goldberg and Sneha Rao presented at the Harvard Divinity School conference on “ Alternative Spiritualities of Celebration, Resistance, and Accountability: Engaging Our Colonial and Decolonial Contexts. “ You can watch Jac O’Keeffe’s talk “Exploring the Influence of Colonialism on Ethics and Accountability in Alternative Spiritual Teaching and Proposing a New System of Accountability” below. Jac’s presentation focused primarily on the mission of the ASI. A link to the full panel discussion that explores broader issues will be available shortly.

Cancel culture is the practice of publicly rejecting, boycotting, or ending support for people or groups because an individual believes another’s views or actions are unacceptable. It is often acted out on social media in the form of group or individual shaming. When well motivated with valid critique, it has been used for good. Other times, online shaming has been taken too far without context, ruined lives, and created lasting damage. Join our conversation as we wade into the paradoxical questions: What are the benefits and pitfalls of the cancel culture that seems so prevalent in today’s society? How do we remain respectful in the midst of cancel culture popularity? If we are the target, how do we respond to and support our humanness in the barrage of online accusations that may or may not be valid? When do we defend ourselves? What does our practice tell us to do? When others we might know are the target, what do we feel and how do we respond? Can we do better? Let’s engage in discussion to explore these complexities and strive for better understanding and constructive approaches.

The ASI Community Education and Growth Webinar with Scott Brown on April 1, 2024. Chapters: 00:00:00 - Introduction and Guidelines for the ASI Gathering 00:02:00 - The Multi-Faceted Work of Rootedness 00:02:56 - Body-Centered Psychotherapy and Restorative Justice 00:04:03 - The Journey to Restorative Justice 00:07:01 - Introduction to Restorative Justice Foundations 00:10:27 - The Five R's: Relationship, Responsibility, Respect, Repair, and Reintegration 00:12:38 - Introduction to the Four R's of Restorative Justice 00:14:45 - The Five Rs of Restorative Justice 00:16:21 - The Importance of a Restorative Mindset 00:18:23 - Q&A and slide availability 00:20:16 - The Relevance of Restorative Practices in Power Imbalances 00:23:17 - Reflecting on the Five R's and the Restorative Mindset 00:26:06 - Reluctance to Engage 00:28:30 - Recognition of the Restorative Mindset 00:30:14 - Restorative Mindset in Community Settings 00:31:37 - Strengthening Communities and Restorative Justice Basics 00:33:56 - Support in Restorative Justice 00:35:21 - Unpacking the Full Extent of Harm in Restorative Justice 00:36:50 - The Role of the Community in Restorative Justice 00:40:00 - Initial Enrollment Conversations 00:43:03 - The Circle Process 00:46:07 - Opening the discussion on harm as unmet needs 00:48:14 - The Importance of Meeting Human Needs 00:49:27 - The importance of acknowledging needs in the context of harm 00:50:47 - Framing harm as unmet needs 00:52:52 - The Importance of Being Trauma-Informed 00:54:32 - Mediating between teachers and students 00:56:46 - The Willingness and Capacity for Repair 00:59:14 - Next Steps and Resource Recommendations 01:01:00 - Strengthening Human Interpersonal Relationships 01:02:47 - Saving the Chat and Next Webinar Announcement Takeaways from this webinar include: Learn the 5 foundations of restorative justice and the core principles and practices that support personal, interpersonal, and collective healing; challenge and strengthen your own restorative mindset and become a stronger force for conflict transformation; and receive inspiration and resources for building your capacity to repair harm and strengthen communities in an ongoing way. Scott Brown is a mediator and restorative justice practitioner, a workshop leader, life and relationship coach, transpersonal psychologist and author. He has worked as a restorative justice program coordinator, a wilderness rites of passage guide, and as a mentor to youth both in and out of the criminal justice system. He is a leading advocate for bringing the principles and practices of restorative justice to bear on the full range of social issues and is the author of Active Peace: A Mindful Path to a Nonviolent World. He holds a master’s degree from Naropa University in transpersonal psychology and ecopsychology and has comprehensive training in Nonviolent Communication and body-centered psychotherapy. More information about Scott and his work can be found at https://4ActivePeace.com.

ASI Community Gathering on December 4, 2023 in which ASI Honor Code of Ethics, tenet #18 was discussed, "Being particularly mindful of sexual boundaries with students--and honoring them at all times." This is a follow-up discussion to the previous community gathering regarding Ethics Code #17

At the start of this year, ASI launched the second pilot of the Peer Support Research Program. The findings are detailed below. Throughout the pilot, 37 participants formed seven groups, each consisting of 4-6 peers. The program took place from January to May 2023, with groups meeting at least eight times. Four groups decided to continue their meetings beyond the official conclusion of the pilot, and one of these groups wishes to continue indefinitely. It is worth mentioning that our first pilot also saw some groups extending their meetings beyond the official program duration, and one group has continued indefinitely.  Their feedback was not included in the data collection for the second pilot to prevent the success stories from the first pilot from skewing the findings of the second pilot. Throughout the second pilot, participants were asked to provide feedback through online surveys, and one-on-one interviews were conducted with the facilitators of each of the peer support groups. Here are the key findings from the post-pilot survey, reflecting feedback from 27 participants: Supportive Relationships : 78% of participants reported that their groups formed supportive relationships that were personally beneficial to them. Self-Discovery : 78% of participants stated that they learned important things about themselves, including their strengths and challenges, from their group experience. Learning from Others : 78% found value in listening to how others in the group approached their issues and challenges, learning from their experiences. Support and Advice : 78% received valuable support and/or advice related to specific challenges they faced during the months of group meetings. Practical Insights : 44% gained practical insights about the business or professional aspects of their spiritual leadership. Broadened Perspective s: 78% appreciated hearing perspectives from spiritual leaders in other lineages and backgrounds. Value of Peer Support : 81% developed a greater appreciation for the value of peer support for spiritual teachers and leaders in general. Future Interest : 81% expressed interest in participating in a similar peer support group in the future. Here are three of those points, reflected as charts – the rest are in the attached pdf file. These results underscore the significant impact of the ASI Peer Support Program Pilot 2 and the positive influence it had on our community members. It is also evident from our findings that matching the right peers and providing training and support for group facilitators significantly contributed to the success of these groups. Each group had the autonomy to explore professional-related themes or create a space for personal vulnerability and honesty. It’s interesting and exciting to note that receiving personal support was valued more highly and more frequently than learning business skills from each other. We extend our gratitude to all who contributed to the success of this program, including our team of volunteers who established a supportive online platform, offered training, and monitored ongoing participant needs. We look forward to further enhancing and expanding our peer support initiative for the ASI community.

This presentation outlined the relationship between how individuals evolve on the relative side of life—and what our growing up process has in common with the paths of Sacred Realization. Learn how our identity evolves through the developmental stages of our life. Including an Introduction to development and how it cycles through three tiers of evolution. Also including a brief exploration of your own evolution and development through your life Gain an understanding of how spiritual states and developmental stages intersect. State growth and STAGES growth have a very similar process. One can’t grow up without waking up, and waking up is realized more and more deeply as we grow up and develop. Realize how learning adult development increases compassion, wisdom and skillful means. Exploring how compassion, wisdom and skillful means that are highlighted in the spiritual path, grow up (deeper, wider and higher) with one’s development. Chapters: 00:00:00 - Introduction to the Webinar 00:03:16 - The Impactful Application of Terry's Model 00:05:43 - The Four Essential Relationships in Spiritual Development 00:09:43 - Recognizing Shadows and Conduct Development Levels 00:13:06 - The Terrible Twos Transition 00:15:18 - The Individual Stage in Young Adulthood 00:17:24 - The Matrix of Object Awareness and Learning Processes 00:21:01 - Understanding Sub-Personalities and their Intentions 00:22:56 - Qualities of a Best Friend 00:25:00 - Development of the Human Mind 00:28:05 - The Developmental Process and the Balloon Model 00:30:22 - Positive Projections and Self-Reflection 00:32:08 - Cultivating Positive Qualities 00:34:46 - Understanding Projections 00:36:41 - The Tricky Nature of the Mind 00:39:05 - Group Discussion and Feedback 00:41:36 - Understanding Projection and Oneness 00:43:52 - Recognizing Projection and Shadow Work 00:45:40 - The Developmental Path and Perspectives 00:47:52 - Development and Spirituality 00:51:30 - The Healing Process and Shadow Work 00:54:43 - Understanding Projections and Growth 00:56:39 - Conduct and Humility 00:59:32 - Developmental Levels of Compassion and Wisdom 01:02:17 - Taking Right Action 01:04:20 - Taking Action and Improving Conduct 01:06:13 - The Four Areas We Must Address 01:09:11 - The Importance of Visualization and Metacognition 01:11:08 - The Growth of Spiritual States and Developmental Stages 01:14:00 - The Importance of Spiritual Growth 01:17:14 - Integrating Different Categories

Community gathering on August 28, 2023 which is building on our webinar with Carol Merchasin “Preventing Sexual Misconduct in Spiritual Communities” ( • Preventing Sexual Misconduct in Spiritual ... ) our follow-up community gathering focused on two tenets of the ASI Honor Code of Ethics that relate to this topic. We explored these points together and discussed what they might mean to us individually and collectively: #17. Never abusing the trust of students to obtain sexual gratification, money, free labor, or other personal benefits. #18.Being particularly mindful of sexual boundaries with students—and honoring them at all times. Time ran out of time to fully discuss Tenet #18, so we did a follow-up discussion viewable here: • ASI Community Gathering on Ethics, Tenet #... The conversation was facilitated ASI Board Member Kimberley Lafferty. Chapters: 00:00:00 - Introduction to the Code of Ethics and Sexual Misconduct 00:03:25 - Guidelines for Spiritual Leaders 00:06:03 - Ethical Principles and Boundaries in Spiritual Organizations 00:08:15 - Establishing Principles for Teacher-Student Relationships 00:11:20 - The Importance of Fallibility in Spiritual Leaders 00:13:04 - Growing Up and Waking Up 00:15:03 - Sharing Reflections and Insights 00:17:56 - The Importance of Growing Up 00:21:49 - Speaking out about personal experiences of abuse 00:23:43 - Bringing Shadow into the Conversation 00:26:23 - The Imperfection of Enlightenment 00:29:51 - Embracing Humanity in Spiritual Teaching 00:32:03 - Support and Growth in Spiritual Communities 00:34:26 - The Right Use of Power and Misuse of Power 00:37:08 - Addressing the Denial of Personal Growth 00:39:48 - Continuing the conversation 00:41:38 - Addressing Fear and Judgement within the Sangha. 00:43:17 - Vulnerability and Protection in Satsang 00:45:09 - Legal Protection and Best Practices for Handling Relationships in Organizations 00:47:52 - Best Practices for Ethical Conduct in Spiritual Communities 00:51:38 - Ending the Student-Teacher Relationship 00:53:47 - Navigating Relationships in the Spiritual Community 00:56:00 - Navigating the Chemistry of Infatuation 00:57:44 - The Connection Between Shadow and Moral Precepts 00:59:44 - Building Bridges and Cultivating Shadow Awareness 01:02:18 - The Field of Developmental Psychology and Consciousness Development 01:04:03 - The Power of Traditions and Scriptures 01:05:51 - Embracing the Nuances of Divine and Sexual Love 01:07:52 - The Importance of Sharing authentically and Vulnerably 01:10:18 - The Importance of Sharing the Teachings+01:11:09 - The Worst Darkness Possible 01:13:08 - Gratitude and Community