Sunday, September 16, 2012

my story



As some of you may have noticed, Ken McLeod’s recent newsletter to the Unfettered Mind community makes no mention of this blog or of the issues raised here and elsewhere.  (See the threat of a lawsuit against Adam Tebbe of Sweeping Zen, 20-year Ken McLeod student George Draffan's public statement, Myoan Grace Schireson’s report on teacher sexual misconduct, Seth Segall's article in The Existential Buddhist and Justin Whitaker's From Scandal to Just Plain Ugly, Patheos.com.)

I cannot know Ken’s reasons for remaining silent.  However, after yet another hostile email from UM Board member Robert Conrad, I do wonder if Ken is withholding the truth from his own Board of Directors.  Mr. Conrad’s email contains inaccurate and denigrating statements about me and my relationship to Ken.*

Originally, I had hoped that Unfettered Mind would receive my and the other student’s grievance in a way that would be unbiased and truly open to hearing our stories.  Unfortunately, the Board chose to dismiss and ignore us.  That is why I started this blog.  Now, after it has been widely publicized, the Board has stepped up its obstructive tactics and has become out-and-out antagonistic.  Rather than use a reputable third party like Faith Trust Institute, the board has decided to manage my grievance by adopting an aggressive adversarial position that leaves me, the grievant, to defend myself.  This has been re-wounding for me.  It is time for me to speak.

People have asked me “what do you want?”  All I have ever wanted was to tell my story.  It is important to my own healing and it is important that others hear it. 

Below is a factual timeline.  Most of it can be documented and all of it can be corroborated by correspondence and/or witnesses.  There are a few vivid and specific recollections of what happened between me and Ken privately.  I would testify to these under oath.

I met Ken McLeod during a weekend retreat that took place April 24-26, 2009 in Montreal.  Immediately after this event I asked Ken for a referral to a local teacher but he invited me to consult with him privately as his student.  Skype sessions began on May 11, 2009 and I paid for them.

During our first sessions in May and June, 2009, I specifically asked Ken to clarify the frame of our meetings including managing projections onto the teacher. I asked for help with issues affecting my family.  I asked him for reading materials on Buddhism.  Ken never responded to these requests during our sessions.  Mostly he listened and invited me to “open to everything” and “sit in the mess”.  In one session, Ken asked me to place my hand on my belly and to feel the “energy” there while he watched; then he recommended I read the fairy tale Briar Rose, a story in which Sleeping Beauty is awoken by a kiss planted on her lips by Prince Charming.  

In July, 2009, during one of our long Skype sessions, Ken invited me to be his “friend”.  He wanted me to gaze into his eyes.  In subsequent sessions, he asked me for a photo of myself to put on his phone which, he said, was the only woman’s photo he had ever carried.  Although I was married, he was in regular contact with me via email and Skype chats, sent me poems and music and signed one of his emails “with rosemary and roses”.  He introduced the possibility of marriage to me and asked if I would meet him in private rooms when he came to Canada.

In August, 2009, after receiving an email from my husband, Ken acknowledged error and unethical behavior in an email sent to me and my husband in which he said he would “step back completely”.  Nevertheless, in September, 2009, as my family was falling apart in the wake of what had already happened between Ken and me, he arranged to meet me in Toronto and Montreal where he was teaching.  I agreed to meet him because I believed we had a special relationship that was at the center of a major and painful change in my life.  I went to be with him.  I was registered at both venues and participated as a student during his presentations.   In both Toronto and Montreal there was intimate physical touch, embracing and kissing that resulted in mutual erotic excitement.  Ken instructed me in sexual energy practices involving the genitals.  This took place in his private rooms.  There was no technical intercourse resulting in penetration.

After our physical intimacies, Ken returned to California.  Contact was sporadic but he had talked to me about his three-year plan to be together, including writing two books he hoped to begin in Montreal in November so we could spend more time with each other.  On September 26, 2009, my birthday, the local florist called to say I had a delivery from Mr. McLeod.  When I went to pick up the flowers, I was told the order had been cancelled.  

On October 5, 2009, during an almost five-hour Skype session, Ken said he wanted to end our relationship.  I was devastated.  He had introduced the idea of a marriage between us.  He knew I left my husband to be in a special relationship with him.  He had watched from a distance as my marriage broke under the strain of our affair.  I was dealing with the consequences of a family freshly severed for the sake of this relationship.  I could not take in what he was telling me and I responded in shock "you are kidding; why don't I just slit my throat?"  He smiled and replied, "If I were you, I would slit my wrists".  

I continued to contact Ken but his responses grew fewer and farther between and then came to a complete halt on November 2, 2009. On that day Ken wrote me an email in which he said that “there was no point in any further communication.”  The email was signed “with best wishes, Ken”.

I have heard nothing from him since.

On July 23, 2012, Stephanie Siebert, President of the Board of Unfettered Mind, wrote secretly to three well-known Buddhist teachers and claimed “there was never any sexual or other relationship between Ken and Patricia”.  

The board has yet to retract that statement.

* Robert Conrad has not clarified his role in my grievance.  He has not told me whether he is acting as a board member, executive officer or Ken’s attorney; and he has not responded to the requests I made. I will be publishing my response to Mr. Conrad at some point. 

54 comments:

  1. I do hope that by telling your side of the story and leaving yourself open to extreme vulnerability, that UM and KM recognize the wound you and any other complainant(s) have borne, and the need for healing. May they step up as an organization to suture the injury, though there will always remain a scar. Ignoring even the possiblity of transgressions by not having a proper complaint system in place will only lead to a festering,putrid sore which will ulimately infect UM as a whole. Peace and healing to all.

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  2. Dear Patricia,

    I’ve followed this discussion, both here and at sweepingzen.com, where there have been many comments following Grace Schireson’s article “Those Misbehaving Monks.”

    I think it essential to examine the sexual and psychological abuses that have been widespread for a very long time in American Buddhist communities – and to use sound critical thinking to look for causes and solutions.

    But there’s a limit to the analytical. Healing may begin with “understanding” what happened. But we still hurt. What you are going through reminded me of the great pain I felt, and can still feel at times, when my relationship with my Zen teacher, ­a relationship that had no romantic or erotic component­, chilled and came to an end.

    I became his student in the Seventies, fully (and naively) committed to him, and close to him and his family. I became a regular in the household, helping him and his wife move to a new city, helping them with their English, helping him prepare his lectures, playing with their small children, taking them to a family cabin to experience wilderness. And I gave myself to the work of establishing a new Zen community­ organization, building plans, land search, fundraising, etc.

    I was his loyal student and, I felt, a valued and trusted friend.

    When it developed that I, among several others, were not interested in Japanese ceremony and ritual, were unwilling to receive lay ordination (I felt “conversion” irrelevant, something that would alienate me from family, friends, and co-workers and limit their interest in meditation) I found myself, although one of the founders, slowly excluded from the inner circle of our growing community.

    Other men I know also suffered greatly after a similar rupture with our teacher, but the tendency for men is to try to dismiss the experience – even though years of their lives and a profound commitment now seems to have come to nothing.

    I had to conclude that my teacher’s desire to expand our Center and have dharma heirs trumped. If I was not contributing to those ambitions, it was not important to him to maintain our connection.

    In short, I was not his valued and trusted friend. And that hurt.

    Then we can return to analysis. Was I simply a bad Zen student, not sufficiently committed to Enlightenment, attached to ideas of “friendship” and “loyalty”? Was I being “used” – and discarded when no longer useful – of course in the interest of the greater good of the Dharma? Was a teacher-student “friendship” (I’ve had many with secular teachers) impossible, given the chasm between Asian/Zen and American cultures? Are Buddhist centers simply what Kurt Vonnegut called “grandfalloons”?

    Whatever the answer, the pain was real. There is further healing in acknowledging it. And in knowing that this pain means we’re alive, with loyalty and a heart for others.

    Erik Storlie

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  3. I commend Patricia Ivan's bravery in telling her story. It is not easy to admit to being a victim of this type of covert aggressive manipulation knowing that there may be backlash from his community of supporters. Her strength is in her vulnerability. Stonewalling a proper grievance committee only results in further suffering or cause other grievers to leave the community or go off and lick their wounds in painful silence.

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  4. Ken McLeod's lawyer has contacted Sweeping Zen...trying to force them to retract and apoligise for talking about this story...

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  5. Thank you Shodo.

    Here is the link to the letter from Ken's attorney to Adam Tebbe of Sweeping Zen:
    http://sweepingzen.com/fed-ex-letter-from-ken-mcleods-attorney

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  6. Good Luck to you and thank you for the courage to make such a personal story public.
    It is frightening to see what kind of people pretend to be teachers of the dharma. This can not be beneficial for anyone involved.

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  7. I think you're hot. I'll sleep with you next time I'm in Montreal. At least I'm being up front and open about it.

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  8. Well, you are being open and I appreciate that, but not exactly "up front", Anonymous.

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  9. Patricia,
    First, I think it takes great courage to do what you are doing; confronting a well-known respected organization and a powerful teacher for alleged impropriety and indiscretions. We have yet to hear KM's side of the story but I agree with (George Draffan) the many other views expressed here that UM's President, BOD (if they have one) and KM need to come forward and work at a proper grievance hearing and procedures, for healing for you, your family, themselves and others going forward. I can only imagine how embarrassing it is for all involved. As a UM 'student' and admirer of Ken's talents and gifts as a teacher it IS confusing and disappointing.

    Forgive me if this seems harsh, but I also see know where, where you admit your own responsibilities in your relationship with KM and to your own family. If you acknowledge this somewhere else I apologize. We all make mistakes and none of us are saints wearing halos. Those that would judge you do so out of blindness to their own shortcomings. None of us I believe, have ever made emotional progress by skirting our mis-steps and blind spots, as hard as they are to sometimes acknowledge.

    I believe you have real grievances but I also think the person(s) you have to hold accountable includes yourself. (AND forgive yourself). Yes, you appear to be the recipient of an imbalance of power and have suffered but, consciously or not, you took that position the minute(s) you allowed yourself to be courted. Perhaps somebody more talented than I could say it a softer way but you are not a child. That DOES NOT make KM's behavior, as you outline it, right but it was part of you, albeit with help, who contributed to a broken marriage and part of you who bears the responsibility for hurting your family as much as KM.

    I can imagine your pain. I have been there myself...a lot of us have had promises made, affections proclaimed, even with the best intentions, only to be dashed later. Of course this is worse because this happened with a trusted teacher. Someone who should know better. Your story is instructive about putting people up on pedestals though. I hope you can learn from this mistake and move forward. I see you doing this by confronting UM and asking for a proper hearing. Not everyone is who they seem, obviously.

    It seems to me that you are grieving many losses here; innocence, confidence in yourself and your teacher, your faith perhaps, a community you thought would support you, losses of trust, etc. It's a lot (!) to deal with and it will take time to heal. That is why I hope UM will agree to a process with you. I wish you happiness and peace.
    Bruce Raper

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    1. Dear Bruce,

      Thank you so much for your comment. I was touched by your concern for my family.

      You are right that in my blog I have not addressed the role I played in the breakdown of my marriage and family. That is not because I haven’t owned and acknowledged (and apologized one hundred times for) my own actions. I have. Everything that has needed to be addressed with my ex-husband and our children has been discussed between us privately and resolved to the best of our ability, with sensitivity for all concerned, and totally out of court. It has been a long and painful recovery but, because we were able to talk to each other as human beings and be with each other’s grief and pain, we have all survived, and everyone is loved. By coincidence, my ex-husband just got remarried yesterday, and he is very happy.

      That said, what is of public relevance here is not my personal life. I am not a public figure and these are private details. The relevant subject here is the student-teacher relationship and the dangers of its misuse.

      The student-teacher relationship is a particular kind of relationship, and cannot be compared to other relationships between equals. It is not that the student is "putting the teacher on a pedestal"; it is that the teacher occupies a more powerful position as expert and authority. At the very least, a student who wants to learn must open her intellect for instruction or advice. In many cases, the student of a Buddhist teacher also(as I did) opens her heart, mind and vulnerability in order to access the parts of herself that she had hoped to bring into awareness. When this vulnerability is not handled with care, and boundaries are crossed by the teacher, the relationship goes quickly awry, especially when the teacher is, as you say, a “powerful teacher” like Ken McLeod.

      I created this blog because Ken McLeod’s boundary violations have never been acknowledged or addressed by him or his organization. Bruce, you are right about this: I am putting the emphasis on what Ken did and what the Board of Unfettered Mind has done and is doing to avoid talking about it. He is a public figure and they are a public organization, and his and their actions are a matter of public interest.

      I assure you that, if all the parties could get together and talk as human beings the way my family has got together and talked, this type of public controversy would never have been necessary.

      Ken teaches that, when we cannot handle a feeling that arises, we make another the enemy. I have been vilified in correspondence from the Board who has called me “evil”. Perhaps there are feelings arising in this situation that Ken and the board cannot handle.


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    2. Patricia,
      Thanks for the response. I believe you make important distinctions about the inequality that is part of the student-teacher dynamic. That is why I was attracted to UM teachings because I have not found an available, accessible (local) teacher whom I thought I could trust and as you put it open my heart and mind to. I practice with one group that has no teacher. We all consider each other to be our teachers. This has it's obvious limitations but until I can identify a teacher, that's where it is. Even if a prospective teacher is found "testing" that person, taking a wait and see attitude and not opening up too quickly before finding they are trustworthy seems to be good advice. Which no doubt, is not something new to you now! I've sort of given up hope of finding anyone and I am OK with that. Everything is on a continuum and I probably ere on being too cautious but just like letting go of my habitual patterns is a gradual process, so will trusting be also. I am rambling and need to go for now. Thanks. I wish you well.

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  10. I am sorry you are going through this Dr. Ivan. I am also a little shocked with Ken and Unfettered Mind's behavior. Extremely shocked actually. Ken was the first teacher I adored, listening to his podcasts, practicing from Wake Up to Your Life. He even introduced me to my current teacher. His teachings benefit me when my life had become a mess, and continue to benefit me as everything has fallen apart again over the last year.

    It's painful to acknowledge that someone who I have held in such high regard is actually a regular human being after all.

    I don't know the whole story, I just yesterday found out about the situation through my teacher's blog. I wish the best for you and the other student involved and I hope that Ken acknowledges his mistake and realizes the loss of trust and pain Unfettered Mind has inflicted on you and the rest of his students.

    I appreciate you coming out with your story and letting us all know about the internal politics of an organization that needs to reevaluate the way it handles Teacher misconduct. This should not happen to anybody.

    Sorry for the rambling :/
    For what it is worth I will be thinking of you and praying for your wellbeing.

    Best wishes,
    Josh

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  11. I would like to point out that I am a buddhist and a sex addict. I would like also to point out that I am neither "enlightened" nor consider myself qualified to teach. Patricia is a beautiful, complex woman with many attractive qualities. It is easy to see how anyone might be attracted to her, even someone who has received advanced training in the nature of mind. However, I myself have been able to contain my desires despite repeated moments of temptation, even once leaving a "friend's" hotel room with an erection rather than abandoning my principles (and my relationship with her has flourished incredibly over the years rather than ended or stagnated as a result of that). Why am I being so open and honest about this? I am not proud of it...I see that desire is a major obstacle to cultivating my higher values. I am hardly a prude and don't judge anyone for being sexual, much less for experiencing difficulties with the precepts. But I sincerely believe that if me, who is addicted to sex like a heroin addict is addicted to drugs, can manage to turn down not one but MANY temptations and come ons, and still adhere to my principles, then no matter what advanced training one may have received, they are still a fraud if they cannot contain their desires. There may even be a karmic reason for all of this, and I have felt it myself. Formerly I allowed myself to break my principles and entered into a consensual relationship with a married woman and I vowed never to do that again. The harm I caused, even though it was she who came on to me, is undeniable. I never blamed her. I never truly forgave myself. So when I see what is going on here, I see that there is more than a relationship between two people. Talk about this issue should never focus on the moral shortcomings of those involved, because I have those shortcomings and worse. But I think that if I could manage, with my weak insight, to overcome desire then someone who profits off teaching Buddhism should be prepared to step away from this role when they fail to adhere to the precepts. This is not he-said, she said. This is destruction of dharma and making it harder for others to seek enlightenment. No master would ever manipulate their student or send threatening letters. This is not bodhisattva action...this is the action of the hungry ghosts. I revere the humanity in Patricia that reminds me of the humanity in myself. I revere the same humanity in Ken. But I still believe he is a fraud.

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    1. Dear Anonymous,

      Thank you for your candid comment.

      I agree that we should not focus on anyone’s shortcomings. I agree that our shortcomings just make us human and that there is nothing inherently wrong with that. But I don’t agree that the inability to transcend our humanity by resisting “temptation” or “containing” desires is what causes us to become harmful to others. Nor do I agree that what distinguishes an awakened person from one who is asleep (or a “fraud”) is his or her self-restraint in obedience to “higher values”.

      I know no higher merit than to be awake to ourselves just as we are-- desires, imperfections and addictions included. In fact, I would go even further and add that a practice that focuses on self-mastery as opposed to self-awareness ultimately leads to either the perversion of natural desires or to our self-destruction (The only “Zen master” I have ever met showed signs of the latter in both his diseased and decrepit body and in strained and superficial interpersonal relationships).

      Anonymous, wrongdoing arises when we lack, not self-mastery, but self-transparency, i.e. when we are ignorant about who we are and what we do, whether this ignorance takes the form of an unconscious denial or of a deliberate dissimulation of our real intentions and actions.

      If through practice we brought our desires into awareness rather than regarded them as "obstacles" to be quashed in obedience to moral precepts, they might stand a chance of flourishing into something healthy and natural and morally benign.

      (By the way, I do not see Ken McLeod as a fraud. For many, he has been a very helpful teacher.)

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    2. A helpful teacher?

      Eido Shimano has quite a few people who say the same thing. Let's not confuse a magnetic personality and skill for teaching with true spiritual development. They may be benign people but lack the qualifications to serve as a spiritual advisor.

      Let's say a doctor has good success with some patients and harms others. Should he continue to practice? Or will a professional board strip him of his license to avoid harming anyone else?

      "First, do no harm."

      While I think I understand where you are coming from, I don't think we can look at a partial success rate as endorsement for a spiritual advisor's preparedness...one is either qualified to practice or not. We need not judge the person, but I do think we can discern whether or not a person should be in a position to harm others.

      Yes we are all humans, and yes we all have the capacity to make mistakes. But it shouldn't require 100% failure to see when there is a problem, or at least I hope so.

      While I certainly agree that self awareness is the essential component, every spiritual tradition in East and West tend to observe self control as an important step in spiritual growth.

      True, if all we do is attempt to restrain desire, it is just another way of holding onto it. That just leads to more suffering. The Buddha taught cutting off desire in the mind. This does not mean hold onto desire while we pretend to ignore it. This means go beyond it. Desire has no actual substance. If we grasp, it is because we remain deluded.

      Humanity has a very curious characteristic. We can be convinced that something is right, and still avoid doing that. We can be convinced something is wrong, and do it anyway. An alcoholic can be perfectly aware and transparent that their disease is killing them but still lack the wisdom to cease consuming poison. At some point self control is necessary, not as an end, but as a means to an end. If self control is not possible it is because the mind is still deluded. That is different than saying self control alone will free the mind.

      To be aware, without truly be able to put awareness into action, is really just a sign the mind is still deluded. There is nothing easy about that, there is no pill one can take to end delusion. It is a difficult path.

      The Buddha said: "Those of the Way are like dry grass. It is essential to keep it away from an oncoming fire. People of the Way look upon desire as something they must keep at a distance." The truly awakened can be around fire all day and never burn. The rest of us, most of us, are dry grass, and it only takes a spark to set us ablaze. We must deeply distrust the rationale our minds come up with that tell us, no, a little spark is ok.

      When sexual desire clouds clear boundaries of trust and compassion, to me that is a sign of someone who may be able to recite the teachings but is not able to apply them.

      It is like a surgeon who can read a text but has no skill. I would never trust such a doctor with my life, nor would I trust such an advisor with my spirituality.

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    3. Dear Anonymous,

      Thanks for the interesting conversation.

      Actually, for me this is not about whether a teacher’s person is benign or not, but about his use of power which is never benign. Somebody can be a good person, but still be harmful because of how he wields his power- at work OR at home!

      In terms of desire, self-control and your grass analogy: Jeff Shore* tells an interesting story about a raging brush fire in his native Missouri that spread so quickly that nearly everyone died while running away from the flames. A man by the name of Wagner Dodge lit a match and burned a circle of grass around him in which he stood as the fire bypassed him. He survived.

      In my book it is as harmful to run away from desire as it is to let desire run away with you.

      *See his commentary “No Bull” (on the Zen Oxherding Pictures) by following this link:
      http://beingwithoutself.org/dharma-talks/transcribed-talks-pdf/

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    4. A beautiful and apt metaphor! Thank you for sharing it.

      Also thank you for pointing out the very great difficulty of having power without abusing it. It is difficult to find a good teacher. It is difficult to have understanding and not to look down on those who do not. All of these difficulties were described in Buddha's teachings, and I think upon reflection all of these things apply to the scenario we're talking about.

      Thank you for sharing your light!

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  12. Hello All,
    Patricia's story has personal relevance for me and probably for many of us. As a survivor of childhood sex abuse, and probably for many other factors, I have a tendency of not looking after my own best interests. I am not looking for sympathy but to further explore how this dynamic plays out in relationships. Over the years having learned to be pretty effective and "healthy" but like many spiritual seekers (I see this a lot) I fall into the trap of wanting someone to hand the reins to i.e. a spiritual teacher (or other learned advisor, be it a boss, a friend, another family member, spouse, etc.). I found some cogent notations by Scott Edelstein, author of Sex and the Spiritual Teacher, on his blog, http://sexandthespiritualteacher.com, that have been helpful. These might be of use to you. Here's one:
    Scott writes:
    "We also need to look closely at ourselves as communities. As Jack Kornfield notes in his book A Path With Heart, “The problems of teachers cannot be easily separated from the communities around them. A spiritual community will reflect the values and behavior of its teachers and will participate in the problems as well. Because spiritual community is so important, only when our community life is made a conscious part of our practice can our own heart and spiritual life become integrated and whole.”

    The converse is also true: a spiritual teacher needs to reflect the values and behavior of his or her spiritual community. If our teacher fails to act according to our values, then we need to meet as a community to collectively examine and reflect on those values. If we agree to reaffirm those values, then it is in our best interests to boot the teacher out. In such cases, this is usually the wisest and most compassionate thing we can do."

    In discussing the Eido Shimano case Edelstein writes:

    "If we are serious about making our spiritual relationships and communities safer, we need to stop looking for satisfying explanations to this question. We would be wiser to instead accept and deal with the reality behind it. Whether we like it or not, many spiritual teachers are both wise and foolish; many are both generous and acquisitive; many are both loving and self-centered. In fact, a small number of exceptionally insightful and inspiring spiritual teachers have been sociopaths, clinical narcissists, and/or sex addicts."

    With Metta,
    Bruce

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  13. Dear Bruce,

    Thank you for writing so openly.

    I agree with you that students with a past history of abuse tend to fall into the trap of wanting to hand themselves over to their teacher’s authority. All of us tend to struggle with parental idealizations projected onto the teacher that trigger the re-enactment of our childhood dramas, nightmares or fantasies.

    On the subject of patterns of which the teacher is unaware tending to show up in his or her organization, Ken McLeod writes something similar to Jack Kornfield in his book Wake Up to Your Life:

    “A common set of habituated patterns in a group of students indicates that the teacher is ignoring at least one aspect of presence” (Wake Up to Your Life, p.13)

    I agree with you that it is important for teachers and students to make every effort to bring these blind spots to light. Without this exposure, the community formed around a teacher begins to resemble a cult composed of a leader and followers asleep to how they fulfill each other’s needs, as opposed to a community of awake and aware individuals committed to delving into all aspects of their own psyches and bringing them into awareness.

    Yes, Eido Shimano is a good example of just how far this dynamic can go when left unchecked by the community!

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    1. Hi I am just wondering because I tried to see sweepingzen this morning and the site was offline...is this due to technical problems or did McLoed's attorney make good on his threat to silence Adam Tebbe? If it's the latter, that will be a big mistake. The Internet has a long memory and it will proliferate like a hydra-headed monster.

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  14. No, it's back up now. I doubt very much Adam will be silenced by threats. In his own words today (in response to someone complaining about his publishing too many stories exposing unethical teachers):
    "I’ll just keep doing what I do and you can hate it, love it, whatever. The website works because it’s struck a chord with its audience."

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  15. I don’t know either you or Ken, but I’ve worked George Draffan as a teacher, and I respect him and his opinion quite a lot. Since I’m so far removed from the situation, I have to accept that there’s a lot that I just can’t know, but I still find Unfettered Mind’s response to you to and Sweeping Zen to be baffling and heartbreaking. Whatever has happended and whatever will happen, I hope that you will be able to turn this all into healing.

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  16. Hi Pat....gone are the carefree, youthful, clarinet playing days of decades past... you were a beautiful person 30-35 years ago, I see no reason why you would be any different today...Take Care.

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  17. That. Is super creepy.
    It's spiritual abuse, and abuse of power, among other things, and is something the organization should be taking seriously, and compassionately.

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  18. Dear Patrica, thank you so much for coming forward. Your speaking out does a world of good for everyone trapped in similarly awful circumstances - and sadly there are far too many.

    As a doctor of philosophy, I thought you might be interested in this:

    http://speculativenonbuddhism.com/2012/11/17/

    Glenn Wallis, who holds a doctorate in Buddhist Studies, has begun speaking out on his website about the rhetorical strategies McLeod (and others like him) have used to manipulate and abuse students and the public at large. I passed along the link to your story in the comments, and one of the other contributors to his site followed up with a post about it.

    Thanks to your willingness to take a stand, many others will benefit. -Katie

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  19. Dear Patrica

    I'm a bit curious - do you see if there is anything in the story you're presenting that contains some kind of teaching? One that doesn't revolve around McLeods character or "naughty" buddhist teachers?

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  20. Anonymous,

    Good question!

    Over the past three years, I have thought “this is a teaching; this is a test”, and gave Ken the benefit of the doubt many times. It was very hard to let go of my belief in him as having my best interests at heart. I finally realized that this was a delusion.

    I have learned a lot from my experience with Ken, and one of them is that a teacher’s every utterance is not necessarily a teaching.

    But that doesn’t mean you can’t learn from every utterance and every experience.

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  21. Dear Patricia.

    YOu have suffered a lot. No one can deny that. But according to the teachings of the Buddha the conditioned life IS suffering, and the way out of it is to practice his teachings. A major part of this is forgiveness of self and others.
    If you want to move on and be free I suggest forgiving yourself and this "dharma teacher". In fact if you really want to be free I suggest this is an imperative.

    Have no fear this teacher will face the depths of suffering in his own way. You don't have to be a policeman. No-one gets off free but has to suffer the consequences of their actions. I know you feel its your role to warn others about the teacher but rest assured life will find its way - its not your responsiblity.

    I would suggest finding a pure practice that involves concentration so you can be empowered to experience blissfull states of consciousness. You can read up on this yourself and a good place to start is with Shaila Catherine's book "FOCUSED AND FEARLESS"

    Wishing you the best.
    God Bless
    David Watermeyer

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  22. Dear David,

    Thank you for sharing your thoughts, and for your concern.

    I do not see forgiveness as a moral imperative. In fact, to mandate forgiveness is oxymoronic. Forgiveness is the fruit of working through trauma, as the end (not the means) of processing suffering.

    As to the consequences of a situation working themselves out, one of the ways “life finds its way” is through people, and I do strongly feel that it is my responsibility to speak out, particularly when the truth has been disavowed.

    My goal is not to punish or “police”. It is to stand by the truth in good faith and to the best of my ability.

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  23. I have read these postings with earnest since I just bought a used copy of Ken's book "Waking up to your Life". I loaned it to my neighbor to read first as she is retired and studied/practiced Buddhism for 25 years. I value her insight. Ken may have written a good book with good guidelines on following a Buddhist lifestyle or applying Buddhist principles to one's life; however, he clearly has not "walked his talk". Given this, his words lose credibility regardless.

    I commend Dr. Ivan for speaking the truth while receiving a brash of backlash publically. She could've easily suffered in silence. I see Dr. Ivan's public truth as her service to others, and a healthy way for her and her family to heal by standing by her truth.

    I have also encountered inappropriate (sexual) encounters from men in authoritative positions (employer, professor). I have also suffered the backlash and denial of others when asked for support in correcting the inappropriate behaviors. Those who choose to cover up these inappropriate behaviors are succumbing to and feeding their egocentric selves (greed, shame, power).

    The ego is powerful and conniving, if we allow it to be. More often than not, we hold those in authoritative positions (U.S. President) at higher standards than ourselves and others. We expect them to set the example for us, serve as a role model, to exemplify a higher moral way of living. We put them on pedestals, a notch above the human condition. In these cases, where those authority figures fail to meet these standards, we experience a bit of a rude awakening from deifying another human being.

    I'm very much of a beginner's mind with my Buddhist studies and practice; however, I would surmise that a Buddhist teacher, practitioner, leader, master, would also agree that we who have deified any human being have merely succumbed to our ego selves rather than following the purpose of the Buddhist practice as it has been shared or written.

    These postings are quite an interesting reflection of "sitting in the mess" so to speak, the "messiness" of life as others might say. All of this is part of our own practice. Thank you, Dr. Ivan and others for your compassion to share with others.

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  24. Hi Patricia,

    I've sat with Eido Shimano, Genpo Merzel and McLeod, and have witnessed the turmoil that transpired with the (repeated) scandals. In my opinion, the sexual aspect of the (male) psyche is usually kept separate from the 'spiritual" and awareness' components. This goes for many Tibetans as well, including Sogyal, Kalu, Trungpa and many others. Sometimes, handling projections from a beautiful woman can turn out to be impossible - which could be part of the growth (for the teacher who, after all, is a human being) and sometimes, as is the case for Sogyal and Rajneesh, it could turn out to be exploitative and even 'evil'.

    In your case, you seem to have gone public only after McLeod changed his mind, which looks a bit like... revenge. Clearly, the imbalance in power etc were not an issue as long as things were going along with your hopes. The marriage, family were all collateral damage here. It was only after his change of mind (heart?) that the harassment issue emerged, like a phoenix. So forgive me if I see this as a rather petty attempt at balancing the emotional scales.

    Not to say that the "If I were you, I would slit my wrists".... did not deserve a good slap. To use Buddhist parlance, the guy clearly has a bit of a scumbag nature.

    Anyway - wishing you all best, etc. My suggestion would be to use this as a growth experience (how to handle projections) and not as a way to continually re-inflame the sense of having been abused, wronged. It clearly goes both ways.

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  25. Hi Koi,

    Thank you for your comment. I understand that, if you think I am reacting to having my “hopes” dashed, it might appear to you that telling my story publicly is an attempt to get “revenge”.

    You may want to consider that I publicized my story three years after the fact, and this only after having tried for two years to get Ken and his board to establish a confidential grievance procedure in which I and another student could air our grievances privately.

    We were stonewalled.

    It was quite frustrating, not just to be given the runaround, but to discover that a teacher who preaches about being present was unable to be present to two students hurting, and that he was unwilling to process his “handling projections” and his misuse of power and authority in ways that were harmful to two students.

    I told my story, not to get revenge, but to prevent his silence from silencing me, and to prevent his inability to face this situation from stopping me from moving on.

    In terms of my “growth experience”, thank you for your concern. Having had teachers like Shimano, Merzel and McLeod, I am sure you can appreciate how daunting it is to dare contradict their authoritative voices. But I can assure you that writing about this has allowed me to reclaim my dignity, authority and freedom in ways that I was paralyzed to do after this first happened and has been a greater catalysts for my growth than I ever dreamed.

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  26. Patricia - good points all round. I was there, witnessed what was going on, never had the guts to speak out. Unlike you. In Eido's case, I was even inclined to blamed the victim who had the temerity to interrupt "my" sesshin.

    I apologize for what appeared as patronizing 'concern' and for swooping onto an issue which clearly is none of my business. In retrospect, it seems you are one of the harbingers of the new, more egalitarian and empowered approach to practice.

    Best - koi

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  27. Dear Patricia,

    Many wishes for resolution and stability. It would benefit Ken, especially his students, if he would address the matter. I applaud ATS for their mindfulness of the situation and their efforts in encouraging him to make a statement. The community which I belong to also suffered from a teacher's inappropriate relationships with students. I'm glad to say that the matter was dealt with appropriately and swiftly by the community leader and directors. Although the situation was one that could shake someone's trust and faith, I believe that addressing the situation with openness and clarity, wisdom and compassion, was most helpful to all. And this is what Buddhists base moral conduct on. What brings about benefit, and what causes suffering.

    With many aspirations,
    cesar

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  28. Dear Patricia,
    If we remove name Ken McLeod from you story, what have we got left there? A man with a romantic/sexual interest and a married woman who obviously did not know how to set boundaries.
    Now, I'm sorry to say this - but why didn't you just walk away when his romantic interest became obvious? There is word "no" in English. If any man behaved the way you've described here towards me I'd simply decline his armorous advances and drop him.
    Further, did the man in question at any stage during your acquaintance force you to do anything physically or mentally? It seems no. On contrary, after he (allegedly) broke your family you seem to have willingly seeked his company. If things then did not work out, I think both parties are to be blamed.
    Honestly I don't see any point in this discussion. Except maybe as a reminder to all women involved in any type of cults or with "spiritual leaders ". And that is " Keep calm and keep your pants on."
    Grow up, move on and live your life.

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  29. This question of names and no names is very interesting, Anonymous.

    You are right. If Ken McLeod's name were removed from this story, it would not get the same kind of attention, but then it would not be the same story, would it?

    Because Ken McLeod's name appears here, we are able to compare Ken's teachings on relationships with his behavior in a relationship. It becomes the story of a man who teaches others about "being present" in relationship but who seems unable to relate to actual human beings as soon as difficult feelings are involved.

    Because Ken McLeod's name appears here, we are able to ponder the irony of his threat to sue two journalists for discussing Patricia's story at the very same time he is making a name for himself by promoting this teaching:

    Even if someone humiliates you and denounces you
    In front of a crowd of people,
    Think of this person as your teacher
    And humbly honor him — this is the practice of a bodhisattva.


    This could be hypocrisy on Ken's part, or, because of the distance between some of Ken's teachings and actual human beings, perhaps Ken is an emotional cripple who runs from interactions where emotions or criticisms are present. (This is a more likely interpretation in my not very humble opinion.) In fact, to the best of my knowledge, Ken has never been able to maintain an intimate relationship and never interacts publicly with critics of any kind. Could it be that he is incapable in spite of--or even because of--his years of training?

    Because Patricia has put Ken McLeod's name here, Anonymous, we are able to ask ourselves these very interesting questions. And because Patricia has put her own name here, many are able like you, Anonymous, to question and challenge her openly. And because you have left your name off here, Anonymous, we might ask ourselves a few questions about you also: Do you have some emotional connection to Ken or "the teachings" or some other reason for remaining Anonymous? Of course, I don't know.

    What I do know is that you say "I don't see any point in this discussion" at the same time you join it just long enough to show that you have not read it very carefully. Patricia has openly repudiated the idea that Ken "broke her family;" She asks only that Ken take responsibility for his own actions. She has taken responsibility for what happened to her family and, so far, she is the only person in this situation who has taken any responsibility for anything. In spite of not reading this blog carefully and not considering it important, you stick around just long enough to consider the question of "blame" (which Patricia has never mentioned) and to let us know, "If any man behaved the way you've described here towards me I'd simply decline his amorous advances and drop him."

    Well, clearly you are not to blame, Anonymous, but it is interesting to me to note who sees what is moving, meaningful and instructive in any human situation and who examines it just long enough to apportion blame, "grow up, move on" and dispense unasked for advice.

    John O.

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  30. Hi Patricia,

    I had a similar experience last year in the Shambhala Buddhist community although I was able to terminate the inappropriate advances of my teacher before physical contact happened. I was roiling in pain and had to remove myself despite tender feeling. I made the mistake of reporting what happened. Reporting it and having an informal hearing was one of the worst experiences of my life because it created a lot of secondary wounding. In addition, the persons who handled the complaint were untrained in handling trauma and only increased the pain of the situation. Plus, their ultimate goal was to protect the organization. They set out on a deliberate path to alienate and ostracize me.

    I learned from feminists advocates in the community that Shambhala has a very long pattern of shunning and silencing women who report misconduct and for blaming the victim when it is the teacher who manipulates a new student who is unfamiliar with the heart-opening process.

    Myself and others have tried to advocate for increased safety and support since this is obviously not a new problem. Leadership has been dismissive and arrogant, and blaming the problem on our upset reaction to the abuse rather than the abuse itself.

    I do not know where to go for support and safety. the underlying conduct was upsetting but it paled in comparison to how I have been treated by leaders and Shambhala's attorney Alex Halpern of Boulder, CO, who wrote a protocol for no teachers to speak to me. Meanwhile, the male aggressors have free access to teachers and programs. I admire you for speaking out and being brave. I am sure you have been attacked for rocking the boat as have I.

    Any suggestions on how to create change and also take care of myself would be most welcome.

    Thanks,
    Janelle

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    1. Hello Janelle,

      Thank you so much for your comment.

      It must be very painful. The secondary wounding is at least as bad, I know, and this has also been established by the literature.

      I would be delighted to Skype with you or talk to you on the phone. I might have suggestions based on what worked for me, and I would certainly be most happy to just listen to your own story.

      You can email me at patricia.i.ivanATgmail.com

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  31. Thank you Patricia. I will email you tomorrow. I would also like to let your readers know, the one's who are blaming you, that when new students are moved by teachings, they often confuse the message with the messenger, and believe that the teacher is the cause of the tender feelings. In reality, it is the heart being opened by the teachings and the tenderness that is present in the student-teacher relationship. It is well known by Buddhist teachers that new students are extremely manipulable because we don't understand what is going on. This is why it is so important for the teacher to hold firm boundaries with the new student who may not understand the dynamics at play. The abrupt termination of emotional tenderness is devastating, In relationships where their is a power imbalance, issues of consent and free will become thorny. Any, I am sorry to see so much blaming the victim on here and it is very big of you to leave the unkind comments up. Thanks again.
    Janelle

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  32. Janelle,

    Yes, blaming the student for boundary transgressions is misguided. As you say so well:

    "when new students are moved by teachings, they often confuse the message with the messenger, and believe that the teacher is the cause of the tender feelings. In reality, it is the heart being opened by the teachings and the tenderness that is present in the student-teacher relationship... This is why it is so important for the teacher to hold firm boundaries with the new student who may not understand the dynamics at play."

    It is the teacher's responsibility to monitor the boundaries so the student can freely explore what is arising. If this were not mutually, albeit usually tacitly, understood by student and teacher, the relationship would have no leverage. But it does. This is why it works so well when it works and fails so miserably when it fails.

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  33. Speaking of poor institutional responses to gendered harms, this was recently reported publicly to the Shambhala Times about how a Shambhala center in Canada handled the report of an attempted rape. The target wrote as follows (the references to kasung and desung are a community security force): "I think the Desung need to be specially trained to deal with trauma, specially rape. I know from my own experience I was not made to feel safe, and was not taken seriously at first. I was told to go have coffee with the man who had just tried to rape me. As a Kasung after the attach I was stalked at an event and needed protection. After the event I was scared to walk to my car alone. the Desung was suppose to stay with me and walk me to my car. They left me alone standing outside of the room the attacker was in. I was scared, panicked and ended up running to my car in tears, scared he might have followed me. I tried for years to get someone to listen to me that the Desung needed to be trained and was told by senior Desung that they only deal with medical needs and [not] emotional needs which I was probably having. I lost faith in an enlightened society because of everything that had happened to me. I went to the highest levels of the international community. I fought tooth and nail for some sort of training for the Desung. There was a change in personal at the Centre and to my surprise they had the attacker on Open House training new people. I had to fight tooth and nail to not have the person that attacked me and tried to rape me be the first face new people see when they walk through Shambhala’s doors. As a fairly new person and he being an older student no one would take me seriously. I walked away because nothing was changing, no one would listen. I am glad that there was a report done but I also think you need to look internally at the processes that are in place. When someone comes to your door saying they were just attacked you don’t tell them to go have coffee with them and talk it out. You don’t leave them alone when they are scared to death."

    So sad.

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  34. Dear Anonymous,

    Thank you for bringing this to public attention. The underlying issues I see here are twofold:

    1) The uncompassionate Buddhist dismissal of emotional reactions as "your own problem" ("they only deal with medical needs and [not] emotional needs")

    2) The reduction of all grievances between human beings to conflicts, when some of these grievances are due to abuses of power (this used to be the case when domestic abuse was seen as a "private matter")

    Though difficult, I hope that the grievant identifies herself and her abuser publicly. This is an important part of being heard and not allowing people to bully her anymore. As painful as it might be, the loss of "faith in an enlightened society" may not be such a bad hing, and I would encourage everyone to look carefully into what is really being said when that phrase is used:
    http://patriciaivanconnections.blogspot.ca/2013/11/patterns-of-dysfunction-in-groups.html

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  35. Thanks Patricia. I agree completely. The target of the attempted rape identified herself publicly in a comment to an articile in the Shambhala Times a few weeks ago. I just did not feel comfortable repeatng her name here. In her comment, she did not name her abuser. I hope she does so pubicly as well.

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  36. Patricia,
    You became interested in a charismatic man and entered into an illicit affair with him. Unfortunate. Not deserving of public airing, no matter who he is. you were a willing participant.

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  37. Yes he was definitely charismatic; and he was my teacher. As to whether my story is worth a public airing, the public opinion is somewhat divided on that, if not majoritarily against your opinion.

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  38. You are courageous and dignified Patricia. Your story absolutely needs to be 'aired' as a public service. I thank you for doing this unpleasant duty with such elegance. Kudos!

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  40. The finding of fault in such matters appears to rest heavily upon a basis called 'imbalance of power' between teacher and student.
    Where is the origin of such 'power' but in the mind of the student?
    It appears that basic Buddhist teachings have been overlooked here, specifically, on Emptiness: the absence of self-nature in the phenomena of our experience. What we commonly think of as qualities of an entity separate from ourselves are in truth little other than outcomes of activities of one's own mind.
    A student chooses to engage in activities with a teacher, then finds fault in him on the basis of a quality that she has attributed to him.
    Another basic teaching attributed to Shakyamuni Buddha is that students must not accept teachings as given, but must question all teachings, testing them against their own experience.
    There seems to be an imbalance in the attribution of responsibility in this matter. Too much on the teacher; not enough on the student.

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  41. The power and boundaries of the student-teacher relationship belong to the person who positions himself as teacher.

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    1. That statement seems to assume a duality, naive of the reality of interdependent co-arising: that nothing can be said to exist or to have attributes except in relation to something else. That being so, each of teacher and student is so only by agreement of the other.

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  42. p.s. I always find it amusing when Buddhist students cite Buddha to justify not accepting the teachings. It is like citing scriptures to justify not believing them. But it proves my point well.

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    1. Of which teachings of the Buddha, please, do you find my previous comment indicating non-acceptance?

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  43. None! As a good student, you recognize and fully accept his authority. You quote him about what a student should do with the teachings ("not accept the teachings as given, etc."). That is the origin of power imbalance you asked about.

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  44. Ms. Ivan....Like All things (even when I pretend otherwise), discovering this blog, and the events...enters my life with Perfect timing. Thank you for your work, your Path. I am a better person for your journey. I feel appreciation, as I shed some old pain that has been stuck. Blessings
    (I use the "anonymous" entry as I simply dont want to go through registration process. I am Christopher Koch. I live in Costa Rica, was raised a Gringo. I have a long way to go)

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