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[\/et_pb_text][\/et_pb_column][\/et_pb_row][\/et_pb_section][et_pb_section fb_built=”1″ _builder_version=”4.17.4″ _module_preset=”default” width=”99.9%” da_disable_devices=”off|off|off” global_colors_info=”{}” da_is_popup=”off” da_exit_intent=”off” da_has_close=”on” da_alt_close=”off” da_dark_close=”off” da_not_modal=”on” da_is_singular=”off” da_with_loader=”off” da_has_shadow=”on”][et_pb_row _builder_version=”4.17.4″ _module_preset=”default” global_colors_info=”{}”][et_pb_column type=”4_4″ _builder_version=”4.17.4″ _module_preset=”default” global_colors_info=”{}”][et_pb_text _builder_version=”4.27.5″ _module_preset=”default” text_orientation=”justified” global_colors_info=”{}”]<\/p>\n
Dharma City jest o\u015brodkiem buddyjskim; jest szczeg\u00f3lnym miejscem otwartym dla ka\u017cdego, kto pragnie studiowa\u0107 i praktykowa\u0107 autentyczne nauki Buddy zgodnie z lini\u0105 przekazu Longczien Ninthig utrzymywan\u0105 w Klasztorze Dzogcien. Z tego wzgl\u0119du harmonia w ramach naszej spo\u0142eczno\u015bci ma szczeg\u00f3lne znaczenie, a poni\u017csze wskaz\u00f3wki maj\u0105 na celu stworzenie zgodnego i wspieraj\u0105cego \u015brodowiska. <\/p>\n
Warto doda\u0107, \u017ce podmiot prawny sprawuj\u0105cy nadz\u00f3r nad Dharma City, czyli organizacja pozarz\u0105dowa Dzogchen Gelek Palbar Ling jest cz\u0142onkiem Belgijskiego Zwi\u0105zku Buddyjskiego (BBU) \u2013 znanego r\u00f3wnie\u017c jako Belgijska Unia Buddyjska (Union Bouddhiste Belge, UBB) \u2013 i w zwi\u0105zku z tym przestrzega Karty Etycznej i Deontologicznej opracowanej przez UBB.<\/p>\n
W przypadku zg\u0142oszenia\/z\u0142o\u017cenia skargi, poni\u017cej<\/strong> znajdziesz informacje na temat naszej wewn\u0119trznej procedury.<\/p>\n [\/et_pb_text][et_pb_text _builder_version=”4.27.5″ _module_preset=”default” header_3_font_size=”31px” header_3_font_size_tablet=”31px” header_3_font_size_phone=”28px” header_3_font_size_last_edited=”on|phone” global_colors_info=”{}”]<\/p>\n [\/et_pb_text][et_pb_toggle title=”UBB Ethical and Deontological Charter ” open_toggle_text_color=”#202020″ icon_color=”#202020″ toggle_icon=”||divi||400″ open_icon_color=”#202020″ _builder_version=”4.27.5″ _module_preset=”default” title_text_color=”#202020″ title_font=”Source Sans Pro|600|||||||” title_font_size=”22px” body_text_align=”justify” background_color=”#faf6ed” text_orientation=”justified” border_width_all=”0px” global_colors_info=”{}”]<\/p>\n Inappropriate Behavior and Abuse in Buddhist Communities<\/em><\/strong><\/p>\n Version: 27-04-2021 \u2013 Belgian Buddhist Union<\/p>\n Inappropriate behaviour and abuse can take different forms: economic, physical, psychological, sexual, institutional or structural.<\/p>\n We are aware that, in the spiritual context, forms of inappropriate behaviour and abuse can occur. It is essential that every practitioner be able to encounter the Dharma in a respectful, safe, and caring environment. <\/p>\n To this end, each person exercising management or teaching responsibility within the member associations of the Belgian Buddhist Union, is required to ensure that this charter is respected by all. This is based on the need to avoid all suffering and to promote concern for the well-being of others. <\/p>\n The statutes of the Belgian Buddhist Union require each member association to ensure that this charter is respected within its own and that each teacher must comply with it. In addition, the Belgian Buddhist Union makes people of trust available to practitioners who would like to be listened to outside their community of origin or who would like to be followed up by the Ethics and Deontological Commission organized within it. <\/p>\n This policy is based on three axes: quality research, prevention policy and procedure to be followed in the event of a report.<\/p>\n 2.1. Quality objective<\/strong><\/p>\n \u2013 Periodically deepen this charter thanks to the contributions of the associations<\/p>\n \u2013 Probe and examine the current general situation.<\/p>\n – To promote the exchange of good practices with the member associations of the European Buddhist Union<\/p>\n – To question and evaluate historical, cultural and societal narratives[1]<\/a> <\/span>that induce or legitimize behaviors that can generate suffering.<\/p>\n – Surround yourself with the opinions of external experts<\/p>\n 2.2. Prevention policy<\/strong><\/p>\n 2.3. Procedure to be followed in the event of a report<\/strong><\/p>\n 3.1. Introduction<\/strong><\/p>\n Inappropriate behaviour and abuse are a widespread phenomenon in society. Most of them take place within the family, but they also take place in institutions, organisations, associations and (sports) clubs or in the professional environment. Religious circles are not spared by this phenomenon either. <\/p>\n ABUSE: any form of inappropriate behavior, whether verbal, non-verbal or physical, intentional or unintentional, where there is no mutual consent, and\/or which has been imposed in some way, and\/or when the victim is a minor or in a relationship of dependency.<\/p>\n The spiritual environment is characterized by several factors that can give rise to inappropriate behaviour or abuse and make it persist (position, charisma and \u201csolitude\u201d of the accompanist, vulnerability and devotion of the person accompanied, intimacy of the accompaniment relationship, depth of the process of spiritual evolution that affects many aspects of the person, etc.).<\/p>\n Inappropriate behaviour and abuse:<\/p>\n In evaluating the behaviors of a Buddhist teacher, it is necessary to exercise discernment. While keeping in mind the importance of preserving the nature of Buddhist teaching aimed at unmasking the egoic tendencies of the mind, it is worth pointing out that abuse can never be called Buddhist teaching. In the event of a report to a BBU Integrity Contact Person of potential breaches of the current charter, the Ethics Commission will be consulted to qualify the reported facts. <\/p>\n 3.2. Forms of abuse<\/strong><\/p>\n Introduction<\/p>\n A relationship can be abusive due to sexual abuse or physical violence. It can also include emotional, social, financial, institutional, and spiritual abuse. Abuse can come from spiritual and administrative leaders to community members as well as from community members to leaders. The administrators undertake to take into account any situation of abuse towards any person who is a member of the sangha, including volunteers, teachers or employees. <\/p>\n There are secular practices (upayas) in the different traditions that can be perceived as violent or abusive \u2013 for example, the use of the kyosaku (awakening staff) in Zen Buddhism \u2013 but which are instead directly inspired by wisdom and compassion.<\/p>\n Such practices may be perceived, especially by Western-trained therapists, as violent when they are essentially dictated by compassion. It is important to understand and explain that the context of the Dharma and the therapeutic context are radically different. <\/p>\n Multiple responsibilities: the fact that a manager performs different functions (\u201cdouble, triple \u2026 cap\u201d) can have harmful consequences for the people concerned and the entire sangha. Being both a spiritual guide and a therapist for the same person can, in the case of a teacher for example, complicate the student\/teacher relationship, sow confusion in minds and undermine harmony within the sangha. Teachers must remain vigilant, be aware of their limitations, and carefully consider the consequences and dangers of the multiplicity of roles played by a leader. The following should be considered in this context: romantic relationships (see: 3.3.2 Precautionary principles), financial relationships (see: 3.7 Financial abuse), intimate friendships, therapeutic and professional relationships. <\/p>\n 3.3. Inappropriate behaviour and sexual abuse<\/strong><\/p>\n 3.3.1.Definitions used <\/span><\/strong>[2]<\/strong><\/a> <\/strong><\/p>\n What is meant by \u201cinappropriate sexual behavior\u201d?<\/p>\n Inappropriate sexual behaviour: any form of sexual behaviour or sexual closeness, in the verbal, non-verbal or physical sense, that does not meet at least one of the following six criteria: mutual consent, voluntariness, equivalence of persons, suitability to the context, suitability to the age or development of the persons concerned and, finally, safeguarding the self-esteem of the person involved.<\/p>\n What is meant by \u201csexual abuse\u201d?<\/p>\n Sexual abuse is defined as any form of inappropriate sexual behaviour, whether verbal, non-verbal or physical, intentional or unintentional, for which there is no mutual consent and\/or which is in some way imposed, and\/or where the victim is much younger or in a dependent relationship.<\/p>\n What is meant by grooming?<\/p>\n \u201cGrooming\u201d is the process in which the perpetrator isolates the victim and knowingly prepares them for the abuse. The perpetrator gradually strives to gain the trust of his victim and to systematically blur the boundaries between them. This process can take weeks, months, or even years. The perpetrator tries to get closer gradually, so as to silence the victim. The grooming process is insidious, as it gives the impression that the victim is \u201cvoluntarily collaborating\u201d with the abuse. <\/p>\n 3.3.2. Precautionary principle<\/strong><\/p>\n In a teaching relationship, there is no \u201cequivalence of persons\u201d in the sense that the teacher and the disciple do not have the same responsibilities and the teacher is in a power position. In that sense any step taken by the teacher to seduce, or any sexual approach, is inappropriate. Teachers are \u201cspiritual friends\u201d who guide, accompany and protect the members of the Sangha. Aware of their roles and responsibilities, they adopt in their dealings with the disciples a flawless conduct, free of ambiguous or inappropriate language. They also refrain from questions or confidences which are inappropriate. It does not matter whether the persons concerned share a sense of equality or even that the student is at the initiative of seeking more intimacy; any sentimental relationship between a teacher and a practitioner is likely to compromise the proper development of the teaching relationship and can cause suffering for both people, as well as for any other person concerned by the situation and even for the Sangha as a whole. <\/p>\n Therefore, the teaching relationship must be suspended as soon as a sentimental relationship is established between a teacher and a student to whom he or she exercises responsibility. It is then up to each association to examine the possibility of re-establishing the teaching relationship and to define the modalities to guarantee the well-being of the people concerned and the community as a whole. <\/p>\n 3.4. Physical violence<\/strong><\/p>\n Violation of the physical integrity of the victim or of the people and objects dear to him.<\/p>\n 3.5. Psychological abuse<\/strong><\/p>\n \u200b<\/strong>Emotional abuse can be as destructive and damaging as physical abuse, and can have serious repercussions on mental health. It is often used as a way to maintain power and control over someone. <\/p>\n That said, emotional abuse can involve:<\/p>\n \u2013 verbal abuse: insults, swearing, intimidation, accusations or threats, as well as lying, talking, harassing, defaming, expressing and\/or spreading suspicions; the dissemination of unilateral writings and publications: for example, sending emails about a person without their knowledge or the use of derogatory comments on social networks;<\/p>\n \u2013 rejection: constantly rejecting thoughts, ideas, or opinions without justification.<\/p>\n 3.6. Social abuse<\/strong><\/p>\n Social abuse is the act of preventing or restricting a person\u2019s ability to have contact with family, friends, service providers and others, increasing their sense of isolation.<\/p>\n The following are considered to be abuses:<\/p>\n 3.7. Financial abuse<\/strong><\/p>\n A person close to the victim controls their finances and access to money, and keeps them in a situation of financial dependence.<\/p>\n People in positions of power within the Sangha should not personally ask for large donations.<\/p>\n On the other hand, generosity must not become a source of power or manipulation.<\/p>\n 3.8. Institutional abuse<\/strong><\/p>\n Because a Sangha has, almost by definition, a hierarchical structure, it is necessary to be vigilant about the possibilities of institutional abuse. Recognizing that the structure of the Sangha does not necessarily coincide with the legal framework of a non-profit organization, the following aspects deserve special attention: <\/p>\n Confidentiality: Accountability and governance: Transparency: 3.9. Spiritual abuse<\/strong><\/p>\n Spiritual abuse is the process of preventing a person from having their own views about religion, beliefs, and cultural values. These abuses may be based on religious arguments (e.g., the karmic effect). <\/p>\n One should avoid cultivating feelings of superiority in one\u2019s own Buddhist tradition or Buddhism in general. People of other religions or philosophical traditions should feel welcome in the Buddhist Sanghas. <\/p>\n A teacher can use strong words or actions as a teaching tool. However, it should not do so in a systematic manner but with wisdom, compassion and prudence. <\/p>\n 3.10. Volunteer situations<\/strong><\/p>\n Volunteer work is important within our Sanghas. It is a valuable tool for the development of Buddhist associations and for the personal development of volunteers. However, there may be a risk of abuse. <\/p>\n Volunteer work must be structured in such a way as to avoid any form of exploitation. This can be done, for example, by defining periods of work and free time for volunteers to avoid imposing too heavy a burden on them. It also protects them from their own enthusiasm, which could lead to a later feeling of exploitation. There can be no regular volunteer work for the personal enrichment of a responsible person. In the same way, volunteers do not use their work to gain power within the community. <\/p>\n ABOUT THE TEACHER<\/strong><\/p>\n Teachers and spiritual advisors recognize that their role inevitably leads to a power differential in their relationships with students and other Sangha members, and that their words and actions can therefore carry great weight. Teachers should be particularly aware of the risk of subtle abuse of power on their part. <\/p>\n Teachers must not abuse their power and\/or position. The ultimate responsibility for maintaining appropriate and clear boundaries between the teacher and students always rests with the teacher. Whenever skills are called upon that go beyond the scope of the teacher\u2019s expertise, the teacher refers the students to the relevant expert (e.g. in the field of mental health, medicine, case law). <\/p>\n Being a teacher can subtly lose the notion of healthy humility. A lack of humility can in turn weaken the teacher\u2019s ability to honour his or her responsibilities and live fully in accordance with them. <\/p>\n Teachers ensure that<\/p>\n CONCERNING EMPLOYEES AND PSYCHOSOCIAL RISKS AT WORK<\/strong><\/p>\n If persons belonging to the structure of an association are employed as employees, they and their employer are subject to the Social Protection Act under the employment contract.<\/p>\n Chapter V bis of the Act of 4 August 1996 on the well-being of workers in the performance of their work (Belgian Official Gazette 18.9.1996) establishes a general framework for the prevention of psychosocial risks at work, including stress, violence, harassment and undesirable sexual behaviour at work.<\/em><\/p>\n Violence, harassment and sexual harassment at work are an integral part of psychosocial risks at work and are therefore addressed within the general framework of the prevention of psychosocial risks at work. Section 2 of Chapter Va is devoted to these specific risks (in particular Article 32b). <\/em><\/p>\n The last amendment to this legislation was made by the laws of 28 February 2014 and 28 March 2014.<\/p>\n See: The coordinated text of the adapted articles of the Act of 4 August 1996 on the well-being of workers in the performance of their work (PDF, 597.38 AR).<\/p>\n See also: <\/span>https:\/\/emploi.belgique.be\/fr\/themes\/bien-etre-au-travail\/risques-psychosociaux-au-travail\/dispositions-legales<\/a><\/p>\n [1]<\/u> <\/span>Borrowing from the English \u201cnarrative\u201d: set of narratives, beliefs and dominant discourses within a group or community, justifying a (subjective) representation of reality. The purpose of this representation is to strengthen the identity, cohesion and interests of the group, the community or its leaders. Connotations: fables, tales, myths, fiction. <\/p>\n [<\/a>2]<\/u> <\/span>Definitions of the Internationaal Centrum Ethiek in de Sport vzw (ICES), an organisation recognised by the Flemish Minister of Sport for the ethical practice of sport.<\/p>\n See: <\/span>http:\/\/www.ethicsandsport.com\/<\/a> [\/et_pb_toggle][et_pb_toggle title=”Zasady zachowania na terenie Dharma City ” open_toggle_text_color=”#202020″ icon_color=”#202020″ toggle_icon=”||divi||400″ open_icon_color=”#202020″ _builder_version=”4.27.5″ _module_preset=”default” title_text_color=”#202020″ title_font=”Source Sans Pro|600|||||||” title_font_size=”22px” body_text_align=”justify” background_color=”#faf6ed” text_orientation=”justified” border_width_all=”0px” global_colors_info=”{}”]<\/p>\n Cz\u0119\u015b\u0107 wst\u0119pna<\/strong><\/p>\n Dharma City jest o\u015brodkiem buddyjskim; jest szczeg\u00f3lnym miejscem otwartym dla ka\u017cdego, kto pragnie studiowa\u0107 i praktykowa\u0107 autentyczne nauki Buddy zgodnie z lini\u0105 przekazu Longczien Ninthig utrzymywan\u0105 w Klasztorze Dzogcien. Z tego wzgl\u0119du harmonia w ramach naszej spo\u0142eczno\u015bci ma szczeg\u00f3lne znaczenie, a poni\u017csze wskaz\u00f3wki maj\u0105 na celu stworzenie zgodnego i wspieraj\u0105cego \u015brodowiska. <\/p>\n Wszyscy cz\u0142onkowie Sanghi powinni dba\u0107 o utrzymywanie harmonii i wzajemnego zrozumienia, oraz stara\u0107 si\u0119 rozwija\u0107 w\u0142asne wewn\u0119trzne, dobre w\u0142a\u015bciwo\u015bci.<\/p>\n Ka\u017cdy Lama, Nauczyciel oraz ucze\u0144 jest odpowiedzialny za rozwijanie w\u0142asnej dyscypliny moralnej, stabilno\u015bci medytacyjnej i m\u0105dro\u015bci, w zgodzie ze Szlachetn\u0105 O\u015bmiorak\u0105 \u015acie\u017ck\u0105.<\/p>\n Zwa\u017cywszy, \u017ce nasza Sangha oparta jest na naukach wad\u017crajany, relacja mi\u0119dzy Nauczycielem a uczniem ma wyj\u0105tkowe znaczenie.<\/p>\n Nasz O\u015brodek jest miejscem praktyki duchowej. Ka\u017cda osoba mo\u017ce bra\u0107 udzia\u0142 w organizowanych tu zaj\u0119ciach i praktykach, niezale\u017cnie od swego stanu zdrowia; dok\u0142adamy wszelkich stara\u0144, aby wspiera\u0107 ka\u017cdego z \u017cyczliwo\u015bci\u0105 i trosk\u0105. Jednocze\u015bnie prosimy pami\u0119ta\u0107, \u017ce nasza dzia\u0142alno\u015b\u0107 nie ma na celu diagnozowania, leczenia ani profilaktyki w zakresie zdrowia psychicznego; uczestnicy kurs\u00f3w i odosobnie\u0144 powinni zwr\u00f3ci\u0107 si\u0119 po odpowiedni\u0105 pomoc specjalistyczn\u0105 zawsze w\u00f3wczas, gdy uznaj\u0105, \u017ce zachodzi taka potrzeba. <\/p>\n Og\u00f3lne zasady zachowania na terenie Dharma City<\/strong><\/p>\n Og\u00f3lne zasady dotycz\u0105ce higieny, bezpiecze\u0144stwa i u\u017cywania rzeczy nale\u017c\u0105cych do O\u015brodka<\/strong><\/p>\n Ka\u017cda grupa proszona jest o wykupienie odpowiedniego ubezpieczenia obejmuj\u0105cego organizowan\u0105 przez siebie imprez\u0119, uczestnik\u00f3w oraz prowadzone zaj\u0119cia. Og\u00f3lne zasady dotycz\u0105ce praktyk grupowych i rytua\u0142\u00f3w<\/strong><\/p>\n Nieprzestrzeganie powy\u017cszych zasad<\/strong><\/p>\n Je\u015bli kto\u015b pomimo uprzedzenia nadal nie przestrzega powy\u017cszych zasad, lub celowo zak\u0142\u00f3ca przebieg rytua\u0142\u00f3w, administratorzy s\u0105 uprawnieni do podj\u0119cia odpowiednich dzia\u0142a\u0144.<\/p>\n <\/p>\nCzytaj wi\u0119cej<\/h3>\n
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The relationship between students and the teacher is often accompanied by the sharing of sensitive and personal information. Teachers are therefore required to keep this information confidential out of respect for the students and the relationship. For the well-being of some people and the Sangha, teachers should, in exceptional cases, be able to discuss these confidences with other teachers, with trainee teachers, with the president, or, if necessary, with experts. In these circumstances, teachers should strive to ensure the confidentiality of their consultations. The other responsible persons also undertake to do so. <\/p>\n
Maintaining the well-being of the Sangha is the common responsibility of all members. Teachers also have the responsibility to promote the objectives of control and transparency, including in finance, decision-making and complaint handling, including ethical issues. <\/p>\n
Transparency is essential to maintain balance and harmony within the Sangha. Teachers are alert to potential conflicts of interest among Sangha members and do their utmost to avoid them. Any material conflict of interest will be immediately communicated to the Sangha leadership. <\/p>\n\n
See also: <\/span>http:\/voicesfortruthanddignity.eu\/be\/information\/<\/a><\/p>\n\n
Alkohol nie powinien by\u0107 spo\u017cywany w nadmiernych ilo\u015bciach, za\u015b najbardziej po\u017c\u0105dana jest ca\u0142kowita abstynencja. Dopuszczalne s\u0105 niewielkie ilo\u015bci, zgodne z kulturowym obyczajem.
Niedozwolone jest spo\u017cywanie na terenie O\u015brodka jakichkolwiek innych substancji odurzaj\u0105cych. <\/li>\n\n
Prosimy mie\u0107 na uwadze, \u017ce Dzogchen Gelek Palbar Ling ASBL nie ponosi odpowiedzialno\u015bci za wypadki ani inne problemy, z wyj\u0105tkiem przypadk\u00f3w przewidzianych przez prawo.<\/p>\n\n
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