Eon Zen Center is a member of the White Plum Asanga and follows their Code of Ethics:

White Plum Asanga Code of Ethical Conduct:

The WPA Process Circle was assigned responsibility for drafting (i) a WPA Code of Ethical Conduct and (ii) a WPA Grievance and Reconciliation Process. The initial draft of both was presented to the Board of the WPA in 2013, sent back for redrafting to address comments of Board members, revised and resubmitted to the Board in early 2014, then presented to the membership at the annual meeting in May of 2014. Following that meeting, and after a review of the draft and receipt of comments from Marie Fortune of the Faith Trust, the Process Circle for yet another time revisited the draft. In those follow-up conversations among the members of the Process Circle, a number of changes were made to the draft to take account of all these comments, as well as to refine the language.

The Process Circle is comfortable that this draft reflects a careful and considered approach to the need for a code of ethical conduct for the entire WPA, as well as for each member sangha. This document also contains a refined set of grievance and reconciliation processes for the WPA’s implementation of that code, a model that can be used by individual sanghas. The Process Circle presents both the Code of Ethical Conduct and the Grievance and Reconciliation Process documents to the Board of the WPA for formal adoption.

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We who have been recognized as teachers in the White Plum lineage respect the responsibilities of leadership and of being teachers within our sanghas. We acknowledge our role necessarily gives rise to a power differential in our relationships with students and other sangha members, and for that reason alone, our words and actions can carry great weight. With awareness of this fact, we agree to strive to adhere to this Code of Ethical Conduct as teachers within the White Plum Asanga, a code based on principles of trust, integrity, justice, respect and accountability, in order to nurture an atmosphere supportive of the practice of the Dharma. We also agree as teachers that we will take steps to assure that individual sanghas promulgate codes of ethical conduct and grievance procedures that are grounded in the principles set forth in this Code of Ethical Conduct and the Grievance and Reconciliation Process.

This Code establishes the minimum standards for any individual sangha’s code of ethical conduct. Those individual codes should govern the conduct of the teachers and sangha members subject to them. We affirm that as teachers, both we and the individuals who constitute our individual sanghas have primary responsibility to assure that sound ethical principles inform all aspects of practice life. In the event that an individual sangha has yet to adopt its own code, this Code shall be the applicable standard governing the teacher and members of that sangha.

DO NO HARM.

DO GOOD.

SAVE ALL BEINGS.

1. Confidentiality. The relationship between student and teacher often involves the sharing of highly sensitive personal information. Respect for the student and for the relationship requires that teachers maintain such information in confidence. There may be occasions when, for the well-being of specific individuals and of the sangha teachers may need to consult with other teachers or professionals concerning such confidences. On such occasions, teachers should strive to assure that such consultations are maintained in confidence. Despite the foregoing, if a teacher has reason to believe that a student has an intention to harm themselves or others, it is the responsibility of the teacher to inform the proper authorities as provided under applicable law. Each teacher also has an obligation to be aware of the applicable law with respect to reporting crimes disclosed during confidential communications.

2. Power. Teachers have an obligation to educate themselves about the subtle power issues that inhere in the teacher/student relationship, as well as the potential effects of that power and its exercise on both teachers and others. Teachers should seek counsel from other teachers and professionals, as appropriate, about the use of power and the harmful effects caused by its abuse. Teachers should also encourage their sanghas to offer training about such issues and their dynamics. Teachers should be especially aware of the potential for subtle abuse of power that may arise in relation to their personal interests.

3. Right Speech. Mutual respect is foundational for an environment supportive of sound practice. Such respect is manifested when sangha members treat others with dignity and engage others truthfully and compassionately with a positive intention. Sangha harmony is promoted when the teacher models, and all members observe, the clear mind precepts regarding right speech: refraining from lies, self-serving talk, slander, angry or abusive speech, and apportioning blame.

4. Self-Awareness. Teachers should aspire to constant clarity of mind. They therefore have an obligation to engage in self-monitoring and self-care. Occupying the role of teacher can subtly undermine a healthy sense of humility. In turn, a lack of humility can impair one’s ability to recognize and live into the fullness of the responsibilities of being a teacher. For that reason, teachers should engage in activities that balance the teaching role with grounding in regular practice and study of the Dharma, leisure, engagement in family responsibilities, and the establishment of a relationship with another teacher with whom they can discuss and reflect on their work as teachers.

5. Boundaries. Teachers should not violate trust or use power and/or position for personal gain or self-satisfaction. The ultimate responsibility for maintaining appropriate and clear boundaries between teacher and student always rests with the teacher. When a teacher is asked to act in a capacity that calls for competencies beyond the teacher’s expertise, he/she will refer students to those with requisite expertise (e.g., mental health professionals, medical professionals, legal professionals).

6. Dual Relationships. Although not all dual relationships are harmful to students or the sangha, they have a significant potential to complicate student/teacher relationships and to undermine sangha harmony. Teachers should be alert to maintain appropriate boundaries and carefully consider the implications and dangers of dual relationships. Examples of dual relationships include romantic relationships, financial relationships, intimate friendships, therapeutic relationships, and professional relationships. Some dual relationships are unavoidable and may be tolerated when managed well through transparency and discussion with sangha members. In the event that a teacher and a student wish to engage in a romantic relationship, the student is encouraged to consider seeking another teacher. Each sangha should have express policies to address dual relationships.

7. Sexual Conduct. Because sexual relations between a student and teacher have serious potential for the subtle and overt abuse of power, for disruption of the sangha, and for consequent harm to all individuals and institutions involved, they should be avoided unless the teacher and a student are in a committed and publicly transparent relationship with each other. If a teacher and a student enter a sexual relationship, they should openly declare their relationship to the sangha. The teacher, student, and sangha should then strive for ongoing openness, particularly as respects the potential for this relationship might cause disruption within the sangha. The teacher has the ultimate obligation to assure that these guidelines are observed.

8. Sangha Code of Ethical Conduct. Teachers will make students aware of this WPA Code of Ethical Conduct and will assure that their individual sanghas have in place both a code of ethical conduct that is no less stringent than this Code, and processes for receiving and dealing with complaints against teachers at the sangha level that to the degree feasible follows the outline of the WPA Grievance and Reconciliation Process. Teachers will also assure that information about both the individual sangha code and processes and those of the White Plum Asanga are made known within their sanghas.

9. Processes. To ensure openness within the sangha, teachers and students will engage in processes, such as council, which utilize horizontal power­ sharing and listening and which regularly and openly address ethical issues.

10. Collegial Respect. When a student requests to study with a teacher, the teacher should inquire whether the student has been studying with another teacher and if this is the case, encourage closure wherever possible. When a student changes teachers, the new teacher shall comply with the WPA guidelines for such changes, which are attached. Teachers will not actively recruit students from other teachers.

11. Accountability and Governance. Maintaining the well­being of the sangha is the mutual responsibility of all members and requires active participation in governance by members. Teachers will support the sangha’s chosen governance structure and will act to further the goals of accountability and transparency in all areas, including finances, decision ­making, and consideration of grievances, including allegations of ethical misconduct.

12. Transparency. Transparency is crucial to maintain balance and harmony within the sangha. Teachers will be alert to potential conflicts of interest with students and other members of the sangha and will act so as to avoid them, and any material conflicts of interest will be disclosed to sangha leadership immediately.

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White Plum Asanga Grievance and Reconciliation Process

The White Plum Asanga, as an association of teachers in the lineage of Taizan Maezumi Roshi who have individual sanghas, has adopted this Grievance and Reconciliation Process. Because the local sangha is where ethical issues arise, the individual teacher and the local sangha involved should be where these issues are first addressed and resolved in accordance with the ethical standards adopted by the local sangha. Each local sangha shall have a grievance and reconciliation process that provides for the receipt and consideration of complaints of violations of the sangha’s code of ethical conduct and which provides for the exclusion of the person or persons complained of from a decision-making role in the process. Only if a complainant is dissatisfied with the result of the invocation of their local sangha’s processes and the application of the local sangha’s code of ethical conduct should resort be had to this WPA Grievance and Reconciliation Process.

Summary

1. Overview

2. The Complaint Phase

3. Purpose and Composition of the Wisdom Circle

4. Investigation Phase

5. Resolution Phase

6. Follow-Up Phase Overview

Expressing concerns or filing grievances about the ethical conduct of teachers in the White Plum Asanga shall generally be resolved in accord with a two-step process. The first step requires that a complainant follow the grievance process of their local sangha, completing in good faith all steps required, and that the sangha complete the process promptly and in good faith, addressing all of the concerns raised by the complaint. The second step will occur only if a complainant is dissatisfied with the resolution of their complaint through the process afforded by their individual sangha, or if the local sangha has no grievance process, or that process is seriously flawed. In any such situation, the complainant may invoke the process of White Plum Asanga set out here. In such cases, the substantive standard to be applied to the ethical complaint shall be that of the local sangha, if it has adopted applicable ethical standards. If it has not, then the White Plum Asanga Code of Ethical Conduct shall be the governing substantive standard.

The Complaint Phase

The WPA recognizes that concerns over the possible ethical misconduct of a teacher can create confusion and stress, leaving some practitioners wondering whom they might consult for guidance in clarifying issues or determining appropriate possible courses of action. In such cases, it is recommended that a member of the Wisdom Circle or any other member of the WPA be approached for help in determining how best to resolve difficulties with a teacher or with someone else in the local sangha. Such discussions may or may not result in a complaint or grievance.

An informal verbal or written complaint of alleged ethical misconduct by a WPA teacher may be received in any verbal or written form by any member of the WPA.

Complaints may be made by those subject to alleged ethical misconduct; sangha members who may not be directly involved in alleged misconduct but claim to have witnessed it; or sangha members who, whether they claim to be subjects of the misconduct or not, feel scapegoated or demonized by a local sangha or by a group within a local sangha.

The person receiving the complaint will carefully inquire as to the type and nature of the alleged ethical misconduct and any information that would support the allegation such as individuals affected, dates and times of significant events, and so on. The person making these initial inquiries shall take care to maintain neutrality and to avoid statements that establish the guilt or innocence of any party to the complaint.

When the basic outlines of the complaint have been identified, the complaint shall be forwarded to the WPA Board without unreasonable delay, but no later than seven days. Upon receipt of the complaint, the Board shall, within seven days, make an initial determination as to whether the local sangha has a procedure for handling such complaints; and whether there has been an attempt to address the complaint according to that procedure.

If the local sangha’s procedure has not been followed, then the complainant shall be advised to initiate such a process. However, if there is reason to believe that no procedure at the local sangha level exists; the local sangha’s process cannot be followed; the local procedure is inadequate or seriously flawed; or the processes or the resolution that a local sangha has used appear to be unjust; then the WPA Board shall make an initial determination as to whether the complaint raises serious issues of misconduct that warrant invocation of the grievance process. If such an affirmative determination is made, the Board shall request that the complaint be investigated as a grievance by the Wisdom Circle.

Once the White Plum Asanga grievance process is invoked, it should be completed within three months, unless exigent circumstances require more time. Any delays beyond this presumptive period shall be discussed with and explained to all parties.

Read further next steps in the WPA Grievance and Reconciliation Process at whiteplum.org/wpa-ethics-policy/

Statement of Solidarity

As a community of dharma practitioners, we recognize that equality and justice are inseparable from the path to awakening. We therefore commit to waking up to and dismantling oppressive social patterns as we encounter them in ourselves, our relationships, and our community as part of our collective liberation.

Specifically:

We take responsibility for the racism and racial injustice in our communities.

We acknowledge the privilege of whiteness and oppression of structural racism in our society.

We strive to listen openly, bear witness, and take action in our daily lives, in our sangha, and in our communities to be inclusive of Black people and other people of color and to cultivate connection and empathy among people of different racial and ethnic backgrounds.

We strive to be aware of how our own thoughts, speech, and actions may cause racial harm and suffering

We challenge ourselves to engage actively in anti-racist work.

We recognize the 48 contemporary tribal nations historically connected with the lands that make up the state of Colorado for thousands of years prior to colonization and their living descendants who make their home here today. We live and practice on the unceded territory of Hinóno'éí (Arapaho), Nuutsiu (Ute) and Tsitsistas (Cheyenne) nations who stewarded the land now called Boulder, Colorado for generations.

We will respect and honor the past, current, and future contributions, wisdom, and dharma of all Indigenous peoples in Boulder and beyond.

We welcome, accept and respect those who have experienced oppression and marginalization because of their gender or sexual identification.

We commit to examining our own conscious and unconscious cultural biases around gender and patriarchy, and to support gender justice.

We see the inter-relatedness of racial, gender, and climate justice and how marginalized and low-income communities are unjustly burdened by the climate crisis.

We dedicate ourselves to love and care for the Earth and all its creatures and to reducing the carbon footprint and environmental harm of our activities.

In solidarity with all those affected by greed, hatred and ignorance, may our sincere efforts toward liberation be realized.

To follow through with our commitment to Diversity, Equity, Inclusion and Liberation, we must actively work to transform our culture and address conscious and unconscious biases so that Eon Zen Center can serve as a place of true spiritual refuge for all. These are the actions we have taken as of 2023.

1. We commit to regularly host guest teachers of diverse racial, gender and socioeconomic backgrounds. In our online Zen Foundations Course, 7 of the 12 teachers and guests are women or people of color.

2. We recognize and celebrate the Feminine in our sangha and acknowledge in every service all women honored ones whose names have been forgotten or left unsaid. We include the Matriarch’s Lineage with the traditional Patriarchal Lineage.

3. We support the sharing of personal gender pronouns. Doing this acknowledges gender diversity and creates a welcoming space for transgender and gender diverse people. Learn more about pronouns here.

4. We encourage all members tp actively engage in anti-racism work to transform racism within ourselves, the sangha and the broader community. In 2021, nine senior students, sangha members and teachers explored whiteness together in monthly discussions as part of year-long racial affinity group guided by Ruth King’s book “Mindful of Race.”

5. We encourage joining in Bearing Witness programs with Zen Peacemakers, held annually: Bearing Witness to Racism in America , Native American Bearing Witness Retreat, Auschwitz-Birkenau Bearing Witness Retreat

6. We offer all programs on a donation basis to make sure the teachings are available and accessible to all. Everyone is welcome, regardless of financial means, socioeconomic status or physical ability.

7. We review our actions annually at a Board of Directors meeting to hold ourselves accountable to our commitment and as part of our vows to realize the unity, diversity and harmony of life.