In The Beginning Was The Word

Just as the supreme creates with the word, we too create our lives with our word. Self-reflection is a core principle in personal growth, and it can be especially illuminating to consider our relationship with our word. In the Vedic tradition there is a literature called Upadeshamrita, or The Nectar of Instruction. The book concludes with a depiction of the most elevated spiritual consciousness, and it starts with a description of the importance of effective management of our words, for anyone interested in spiritual progress.

In the transformative communication seminars that I conduct we ask participants to examine the effects of kept and broken agreements. Typically, experiences and feelings connected with violated agreements include hurt, embarrassment, anger, betrayal, confusion, lack of clarity, disappointment and feeling devalued. Agreements honored are usually related with experiences such as trust, gratitude, responsibility, fulfillment, security, clarity, and respect. The purpose of such examination is not to moralize about the importance of keeping our promises. It’s about realizing how our relationship with our word affects our experience of life.

In this regard I suggest that there aren’t big or small agreements. Consider, for example, that I say, “I’ll call you tomorrow,” and I don’t call. We may think, “It’s no big deal.” With respect to our relationship, however, will the consequences noted above be in effect? Probably they will. At some level, your trust for me will likely diminish, and our relationship will be less whole.

Commitment is essential for self-development. Without it, we’re likely not going to significantly expand our possibilities and comfort zone. When we make agreements, we’ll probably find that, despite our best efforts, we sometimes don’t follow through. A strategy for handling broken agreements with integrity is a valuable tool for restoring relationships.

The Five As

An effective approach is the “five As”, which are 1) Acknowledge, 2) Accept responsibility, 3) Account, 4) Apologize, and 5) Amend. “Acknowledge” means to recognize that we have a broken agreement, and to express this to the person whom we transgressed. Accepting responsibility, the second of the As, denotes realization that I responded in a particular way that caused me to not honor my word. The third A is Account. Expression of accountability consists of genuinely explaining what happened. Apology is the fourth A, and it’s noteworthy that it’s fourth, not first. Oftentimes we act like apology is the first and only step in effectively handling a broken agreement. “I’m sorry” can be more about my need to restore my image, than about sincerely reinstating the soundness of the relationship. Amend is the fifth A, and consists of actively redressing the situation.

A Culture Of Trust

‘Tis a season for making resolutions, when we consider things we can do to better our lives. This is a powerful opportunity to enhance the culture of trust in our relationships, and within ourselves. My proposal is that we invoke special awareness of the effects in our life and relationships when we make an agreement and keep it.

0% Action

The Satvatove approach to growth and transformation is founded in spiritual principles of personal development. Our spirit self has intrinsic ways of being. When we have clear intention, when we put consciousness in our result, then we are exhibiting these intrinsic traits of our spirit self.

We assert that to achieve a result is fully a function of intention, and zero percent dependent on action. Certainly, there may be an action toward the manifestation of our desired objective, though accomplishing the goal is not dependent on any particular action. If our intention is clear, the result will manifest in our lives, even when we meet with initial, temporary, failure. The power of intention will always actualize itself. No material impediment can prevent this actualization. Intention is founded in spirit, and spirit is superior to matter. With clear intention, we find a way to concretize the result. Implicit in the principle of clear intention is the idea that, “I might not know how it’s going to happen, but I’m certain it’s going to happen.”

Obstacles Consciousness

When we say to ourselves, “If I can overcome my obstacles, then I’ll achieve my goal,” we are living in ‘obstacle consciousness.’ These perceived obstacles might be our health, the need to acquire money, or an increase in self-confidence.

Consciousness In The Result

When our consciousness is situated in the power of our intention, then our consciousness will be in our result. We call this paradigm, ‘consciousness in the result.’ In this way of being, the result is already achieved. There are no obstacles to overcome. There may be considerations to handle as we manifest the result, but those considerations are not obstacles. These considerations are not obstacles, because even if we are temporarily blocked, we will always find a way to accomplish our goal. The accomplishment of our goal is not dependent on obstacles.

To illustrate this principle, I sometimes cite the example of A.C. Bhaktivedanta Swami, founder of a world-wide Vedic based spiritual movement. In 1965 he came to the United States from Vrndavana, India, practically penniless and in possession of some ancient Sanskrit literature that he had translated. His biography describes an event that occured shortly after his arrival in New York. He was seated on a bench when a resident asked him about his life. A. C. Bhaktivedanta Swami responded by describing-in the present tense-an international organization with more than a hundred centers, millions of published copies of dozens of books, and tens of thousands of active members and supporters. Though none of this was manifest, and he may have looked to be somewhat down and out, he spoke of his vision in the present tense:

“There are one hundred eight centers, farm communities, the expansive publication and distribution of books, and diverse projects.”

His consciousness was in the result, not in obstacles.

Obstacle consciousness would have said:

“If I’m healthy enough, then maybe I’ll do this project. If I can get enough money, then maybe I’ll open some centers. If people come forward to assist me, then I can start this project.”

As events unfolded, A.C. Bhaktivedanta Swami did encounter intense challenges on many dimensions. Still, due to the power of his intention, the vision described on the park bench materialized. Because of his clarity of purpose, nothing material could thwart the result.

The Supreme Power

Reflecting on these precepts we naturally reflect on the relationship between clear intention and the supreme power. Does clear intention imply that we, as spiritual entitiies with potency greater than any material obstacle, are omnipotent, with ultimate control?

Johann Wolfgang von Goethe effectively addresses the issue of the relationship between human beings, our power of intention, and God. Goethe writes, “…the moment one commits oneself, then providence moves too. All sorts of things occur to help one that would never have otherwise occured. A whole stream of events issues from the decision, raising in one’s favor all manner of unforseen incidents and meetings and material assistance which no man could have dreamed would come his way. Whatever you can do or dream you can, begin it. Boldness has genius, power, and magic in it. Begin it now.

Similarly, the Bhagavad-gita describes five factors in the accomplishment of all action. They are: the place of action, the performer, the senses, the endeavor, and-ulimately-providence.

Living With Integrity

As the performer, our responsibility is to be in spiritual consciousness. This includes states of being such as clear intention, and absorbing our consciousness in the result. Though this consciousness doesn’t guarantee achievment of our goal, it does insure that we are living with integrity as spiritual entities, and that we are situated to maximize the possibility that providence will act through us to manifest our goal.

If we think about how we might apply the principle of clear intention to our lives, we might feel intimidated. We might even feel that bringing this idea into our daily life is just something we cannot do. Actually, we can release our fear and apprehension if we realize a simple truth. This principle already operates-every day-in our lives.

What is My Intention?

If we want to know what our intention is regarding our economic situation, we simply need to look at our bank account. To understand our intention concerning our body weight, simply step on the scale. Similarly, we can apply this check to our relationships, our career, our spirituality, or any other area of our life. The universe reflects our intention.

At first, this realization might be discouraging. We can transform this despondency, however, into enthusiasm by realizing the miracle of consciously using our power of intention. Much of what we’ve created in our lives-to this point-might have been the result of unconscious intentions materializing in our lives. When we become aware of these unconscious choice’s we have made in our past, these formerly unconscious intentions now enter the realm of choice. By consciously choosing our intentions, we empower ourselves to create the lives we desire.

Whatever our most cherished vision may be, let us begin it now, with clear intention, and consciousness in the goal.

Language Reflects Consciousness

Who’d like to share their experience?” A common refrain in the Satvatove programs, this question often results in responses such as “I was too distracted,” “My partner is so nice,” or “I’m a terrible listener”. I regard such expressions as judgments, rather than sharing of experience. Also in personal feedback exercises we sometimes use the prompt “I experience you as..”, culminating in expressions of evaluation or judgment, rather than actual experience.

Statements such as “I felt so angry when I wasn’t understood”, “I experienced my heart open when my partner shared a story similar to mine”, and “I felt great relief to talk about my hurt”, usually indicate sharing of experience. I use the term “usually” because, from my perspective, there is no particular phrasing that guarantees that one is connected with experience. Still, language reflects consciousness, and some wording consistently indicates analysis as opposed to experience.

Life-Enriching Versus Alienating

Sharing from experience tends to be life-enriching, whereas relating from judgment is oftentimes alienating. “What’s alienating about a statement like ‘You are so kind to offer me a ride home,’“ you might ask. A complimentary judgment is just as much a judgment as one of condemnation, such as “You’re irresponsible and lazy” These judgmental remarks reveal little about what is happening inside the speaker, and they reflect the attitude of the speaker as one qualified to sit in judgment. On the other hand, consider expressions such as “I’m grateful that you offered me a ride home, because I was worried that I’d be late to cook for my children, and now I’m peaceful about that,” and “You said you would wash the dishes last night, and you didn’t. I’m disappointed and angry that you didn’t do what you said you would” These statements, founded in experience rather than evaluation, convey valuable feedback about effects of specific behaviors.

To Judge is a Function of Intelligence

“Okay then, I’ll not judge anymore” Such a conclusion, in my judgment, would be a mistake. To judge is a function of intelligence. The first thing we read when we visit the Satvatove website (www.Satvatove.org) is “The highest truth is reality distinguished from illusion for the welfare of all” To make distinctions is integral to a life of refinement and progress.

Suspending Judgments is a Stategy for Living

In the Satvatove experience we distinguish between strategies for living and strategies for surviving (see article “Strategies for Living” by David Wolf). To share from experience is a strategy for living, as is suspending judgments. Note that the living strategy is not worded as “Be neutral, without judgment”
Genuineness dictates that we recognize our judgments. Dedication to growing and thriving relationships necessitates willingness to suspend judgments. This means that we choose not to allow our judgments to interfere with a fresh, present experience of a person or situation. Approaching each moment and relation in this way opens possibilities for discovery and vitality.
An alive and present experience may confirm or disconfirm my judgments. Suppose I have a judgment that a person is deceptive and not very intelligent. To deny that I am thinking this would be dishonest. In interacting with this person, I want to notice my judgments, and suspend them, allowing myself a fresh experience of this person. That experience may confirm my judgments, or it may reveal them to be false and shallow. Whatever new opinion may form, I have an opportunity to experience the next moment while suspending the judgment.
We talk about self-defeating games, one of which is to hide behind judgments. Intelligence, analysis and judgment are meant to inform and enrich our experience, or we can use them as fear-based barriers to authentic relation. To fully experience life does not imply abandonment of the wisdom of discretion. It does mean to be present with all our faculties, without limiting experience with preconceived labels or categorizations. In the words of philosopher and educator Martin Buber, “In spite of all similarities, every living situation has, like a newborn child, a new face, that has never been before and will never come again. It demands of you a reaction that cannot be prepared beforehand. It demands nothing of what is past. It demands presence, responsibility; it demands you”

A Sacred Place In Relationships

focus of the Satvatove programs are transformative communication skills that are valuable for anyone interested in excellence in interpersonal relations.

Utilization of such principles and techniques creates a sacred space in relationships. This provides an environment for clearing interpersonal barriers, and for powerful internal exploration and purification. In such a consciousness we are facilitated to courageously express all qualities of our being.

You-Me

Immediacy is an important interpersonal tool that provides valuable feedback and requires assertiveness. With immediacy, we engage in direct talk about our relationship with the person with whom we are speaking. Often in relationships we talk about things happening outside the relationship, and certainly there is a place for that. Willingness and skill to engage in “you-me” talk, direct talk about the relationship itself, is especially enriching and conducive for high- level interpersonal relating.

An immediacy statement could take the form of expressing about your experience and perception of the general state of the relationship. “We seem to really aggravate each other a lot. Maybe it will be helpful to talk about this.” “I am feeling uncomfortable that you seem to need my permission so much. I have allowed myself to assume the role of granting permission. I’m worried about this dynamic between us.” Psychologist Carl Rogers speaks about utilizing direct talk to effectively challenge a client. “…I recall a client with whom I began to realize I felt bored every time he came in…Because it was a persistent feeling I realized I would have to share it with him…So with a good deal of difficulty and some embarrassment, I said to him, ‘I don’t understand it myself, but when you start talking on and on about your problems in what seems to me a flat tone of voice, I find myself getting very bored.’

This was quite a jolt to him and he looked very unhappy. Then he began to talk about the way he talked and gradually he came to understand one of the reasons for the way he presented himself verbally. He said ‘You know, I think the reason I talk in such an uninteresting way is because I don’t think I have ever expected anyone to really hear me.’ We got along much better after that because I could remind him that I heard the same flatness in his voice I used to hear.”

The tool of immediacy can also be used to address what is happening on the spot. “You seem hesitant to talk with me.” “I’ve noticed that we seem to be dancing around the issues in this conversation.” “Just now, as I started to speak about my promotion, you folded your arms and looked down at the ground.

I’m wondering what message you are sending to me with that.”

Immediacy Statements Demand The Courage to be Genuine and Vulnerable

Immediacy statements demand the courage to be genuine and vulnerable. Also, they require competence in other communication tools, such as empathy, attending behavior, and “I” statements. In presenting expressions of immediacy we want to be tentative in our language, because our comments may touch on sensitive areas, and while the effect can be confrontative, we don’t want to be intimidating. Tentativeness can include phrasing such as “perhaps…”, “It seems to me…” and “It is my impression that…” Because of the challenging nature of immediacy, it is important that we ensure that we have built a level of trust, perhaps using tools such as reflective listening and open-ended questions, that can contain the use of immediacy. Otherwise, our attempt at this skill may be a roadblock. Effective use of immediacy entails awareness of what is happening in the relationship accompanied by sufficient psychological distance to empathically and assertively respond to uneasy patterns or moments.

When we share an immediacy statement, such as “I feel very respected by the way you’ve listened to me just now,” or “I’m feeling uneasy and tense with you, like maybe I said something that offended you,” we convey valuable feedback while exploring our relationship with another person. Immediacy not only shines light on our relationship, it also provides a perspective for the person to see patterns in other relationships. If I experience someone as manipulative, or mechanical, or amazingly inspirational, I may not be the only one in the person’s life who perceives him that way.

Immediacy is beneficial for diffusing tension or mistrust in relationships. “I feel my body getting tense in this talk with you, and you seem annoyed by anything I say. Yet, we’re both smiling as if everything’s okay.” “I sense that it’s still hard for you to trust me since I didn’t show up for that appointment we had two months ago.” Other uses for this relationship skill include directly handling attraction or repulsion between people, and addressing barriers to clear relationships. “There seems to be some indication that the fact that I earn more money even though you’ve been at the company longer, is causing us both to be uncomfortable with and avoid each other.”

Without the capacity for “you-me” talk, relationships become blocked, with the participants fearful to speak about, or even acknowledge, what is stifling expression. That which is bottled up may surface in forms such as hostilities and withdrawing. Here is an exercise to integrate immediacy and empathy.

Empathy and Immediacy Exercise:

Consider your relationships with three people in your life. Write down an immediacy concern that you believe this person might have with you. That is, if she or he were to share “you-me” talk with you, what do you think he or she might say? To do this requires that you enter the person’s world and empathically connect with what is happening for him, in relation to you. After you’ve done this, if you’re feeling adventurous, share with the person what you’ve written, and invite him to respond. Also, in reciprocation, you can encourage him to share what he thinks might be your immediacy concern with him.

Sharing of immediacy can be deeply rewarding, though also it can be delicate.

Therefore, I suggest that after each expression in this exercise, the listening partner mirrors back what the other shared, to ensure understanding and minimize the possibility of reactivity.

The Satvatove programs feature an approach to self-empowerment based on transformative communication. This model is founded on the understanding that our identity is fundamentally non-material. This identity beyond the physical body is indicated in spiritual literatures such as the widely known yoga scripture Bhagavad-gita, which states “As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death.” To be satisfying and complete, our self-help endeavors need to recognize this non-physical self. It is common to lose this awareness. Soren Kierkegaard once stated, “The greatest danger, that of losing one’s own self, may pass off quietly as if it were nothing; every other loss, that of an arm, a leg, five dollars, a wife, is sure to be noticed.”

Through the Satvatove system of transformative communication we create a sacred space, in ourselves and in relation with others, that links us with our spiritual nature. Consciousness is transformed as trust is developed, perspectives shift and possibilities expand.

Language reflects consciousness. Through transformative communication we become self-aware through language. This awareness is the basis for powerful personal change, which is then reflected in our thoughts, speech and activities. For example, I may notice that in my thoughts and words I frequently use “I can’t…” in circumstances where, in actuality, I could if I chose to. Realizing this I shift to “I am not willing to…” or “I am inspired to…” This is accompanied by a transformation from feeling powerless and down to experiencing vitality and confidence, and is evinced in potent action that generates fulfilling results in my life. Similarly, awareness of my tendency to prematurely give solutions, or probe with closed-ended questions, leads to discovery of an unhealthy need to control. With such self-realization I shift my consciousness to emphasize an attitude of wonder and discovery for life and each person I contact.

To effectively apply transformative communication it is important to distinguish between skills and substance. For example, there are skills for non-verbal attending behavior, such as:

Sitting squarely

Open-body position

Leaning forward slightly

Eye-contact

These are mechanics intended to convey respect and sincere interest in another person. The mechanics themselves do not necessarily mean that we are attentive and caring listeners, and sometimes effective listening is best displayed without the elements of SOLE. Reflective listening is a technique to express empathy, though an accurate reflection on its own does not intrinsically communicate the quality of empathy. Empathy is the substance. Reflective listening is a vehicle to transmit that substance. We speak of potential roadblocks to effective communication, such as advising, warning and reassuring. While these types of responses to a person with an emotionally-charged situation can often be barriers to communication, they can also convey compassion, understanding and empathy when appropriately utilized. In self-expression, assertiveness is the essential quality, and strategies such as “I” statements and WIN (What happened; Inside feelings and thoughts; Needs and wants) facilitate the expression of that essence.

In the trusting space created with transformative communication, we can clear our hearts and activities of unwanted things, such as self-deception, limiting beliefs, and interpersonal games that sabotage relationships. Such clearing opens the door to fully express our being and actualize a life of fulfilling purpose.

Christian philosopher Paul Tillich once remarked “The first duty of love is to listen.” A powerful tool for listening and transformative communication is silence. Properly used, silence conveys a grasp of another person’s emotions. While we do not want to use silence to avoid intimate and meaningful conversation, neither is it helpful to avoid silence due to feelings of discomfort. Often we fill silence with empty talk, fearing the vulnerability of silent connection. An attentive, caring silence is sometimes a more powerful way to heal and connect than the most carefully chosen and well-intentioned words. Actual silence means that the mind is also still. Silence doesn’t mean “empty”. It is a gateway to and manifestation of spiritual presence. Bhaktivedanta Swami wrote “Silence means that one is always thinking of self-realization.” It is said that God has given us two ears and one mouth, because we are meant to listen at least twice as much as to speak. Bhagavad-gita explains that true silence is a reflection of the divine within us. In empathic silence we are listening to what the other person is saying, not to what we are saying about what the other person is saying. That is, we are attuned to the person’s words and the emotion and intention behind the words, not to our judgments, planned responses, or comments towards the expression of the other. We are deeply listening, receiving another person with full presence, intense interest and open-heart. Such listening expands the spirits of speaker and listener.

Michael Ende created the character of Momo, a young girl whose silent presence connected people with their inner truth and transformed their consciousness. Daily Momo received a stream of visitors, eager for her association. Ende writes “Was Momo so incredibly bright that she always gave good advice, or found the right words to console people in need of consolation,…? No, she was no more capable of that than anyone else of her age. … what Momo was better at than anyone else was listening. She listened in a way that made slow-witted people have flashes of inspiration. It wasn’t that she actually said anything or asked questions that put such ideas into their heads. She simply sat there and listened with the utmost attention…fixing them with her big, dark eyes, and they suddenly became aware of ideas whose existence they had never suspected. Momo could listen in such a way that worried and indecisive people knew their own minds from one moment to the next, or shy people felt suddenly confident and at ease, or downhearted people felt happy and hopeful. And if someone felt that his life had been an utter failure, and that he himself was only one among millions of wholly unimportant people who could be replaced as easily as broken windowpanes, he would go and pour out his heart to Momo. And, even as he spoke, he would come to realize…he was absolutely wrong: that there was only one person like himself in the whole world, and that, consequently, he mattered to the world in his own particular way. Such was Momo’s talent for listening………Those who still think that listening isn’t an art should see if they can do it half as well.”

Consciousness is reflected in language, and language is not only verbal. There is kinesic and paralinguistic language. We see in the example of Momo the power of deep listening to convey empathy, hope and caring.

Below are exercises to help you cultivate and integrate tools for transformative communication.

For a few days observe how frequently you use empathic understanding in your communication style. After a few days, without being inauthentic or preoccupied with the effort, increase your use of reflective listening. Notice the impact of your use of empathy on others and on the process of communication.

Identify an interpersonal scenario in your life. Imagine you are making a statement about something that is troubling you, and then, taking the role of the person you are speaking with, write three responses, using different roadblocks. Use the roadblocks to which you are most susceptible. Consider the effect of the responses, and identify how each roadblock makes you feel. Then, formulate an empathic response for the scenario.

Example: A course participant approaching her teacher about the behavior of a third.

“I really think you need to speak with him one-on-one. I think he’s doing things that are not conducive for a healthy lifestyle.”

Roadblock response 1: “I think that you should be careful about telling me what to do, or else you may be the one I will want to talk to.” (threatening, warning)

Roadblock response 2: “Oh, he’ll be okay. Don’t worry.” (false reassurance)

Roadblock response 3: “You just go and tell him what you think and how he has to change!” (ordering)

Empathic response: “It is distressing for you to see that he is doing things that may be harmful for him. I can see that you”re concerned about him, and you”d like me to speak with him.”

These values, principles, and codes set forth standards by which Satvatove coaches, coach trainees, staff, facilitator trainees and facilitators may be held accountable, by clients, students, colleagues, and any member of society.

Values- Service, Integrity, Excellence, Dignity and inherent worth of every person, Accountability, Commitment, Human relationships, Personal Growth, Spiritual essence of all living beings, Self-determination.

Satvatove coaches, coach trainees, staff, facilitator trainees and facilitators behave in a trustworthy manner. They conduct themselves in a manner consistent with Satvatove’s values.

Satvatove coaches, coach trainees, staff, facilitator trainees and facilitators continually develop and enhance their expertise. They strive to increase their knowledge and skills and to apply them in their service to others. Additionally, Satvatove coaches and facilitators endeavor to contribute to the knowledge-base of the Satvatove mission.

Satvatove coaches, coach trainees, staff, facilitator trainees and facilitators honor clients and seminar participants in their life and work. S/he believes that every client is creative, resourceful and whole. Coaches, coach trainees, staff, facilitator trainees and facilitators take responsibility to encourage client/student self-discovery, client/student-generated solutions and strategies, and client/student responsibility and accountability, Facilitators and coaches believe that the client or student has the capacity to handle his or her situation at a high level of effectiveness, and that a stance of personal responsibility is valuable to facilitate this. Coaches, coach trainees, staff, facilitator trainees and facilitators support and challenge clients and students to examine the possible limitations of their world view and self view, thereby enabling students and clients to grow and manifest their full potential.

Coaches, coach trainees, staff, facilitator trainees and facilitators represent themselves as qualified only within the framework of their education, training, certification or other relevant experience. Satvatove coaches, coach trainees, staff, facilitator trainees and facilitators should provide services and use techniques or approaches only after engaging in appropriate study, training and supervision.

Satvatove coaches, coach trainees, staff, facilitator trainees and facilitators should be aware of potential conflicts of interest that may interfere with the exercise of professional discretion and the delivery of quality services. Coaches, coach trainees, staff, facilitator trainees and facilitators should not take unfair advantage of any professional relationship to exploit others.

Satvatove staff, coaches, coach trainees, facilitator trainees and facilitators encourage persons involved with Satvatove Institute to continue their involvement with Satvatove programs, with due consideration of which programs will be beneficial for each person.

Satvatove staff, coaches, coach trainees, facilitator trainees, and facilitators do not use their connection with Satvatove Institute, whether it be in the capacity of course staff member, coach trainee, or any other capacity, to solicit persons involved with Satvatove Institute for personal services where the person proposing the relationship will receive reimbursement from the other party. This includes services such as personal coaching. This means, for example, that a staff member at a Satvatove seminar will not approach a seminar participant, or another staff member, to ask if s/he would like to be a coaching client of the staff member making the request.

Satvatove Institute representatives should not solicit private information from clients unless it is necessary to do so in order to perform their functions as coaches, coach trainees, staff, facilitator trainees or facilitators. Persons representing Satvatove should protect the confidentiality of information obtained in the course of coaching or conducting seminars. Confidentiality must be applied in the context of a commitment to prevent serious, foreseeable and imminent harm to a client, student, or other person. Satvatove representatives should use their discretion to balance these principles in practical application.

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Those who represent Satvatove respect the creative and written work of others and they do not misrepresent such work as their own.

Certified Satvatove Coaches, Certified Satvatove Seminar Facilitators, coach-trainees, facilitator-trainees and seminar staff members acknowledge and understand their ethical responsibilities to clients, colleagues, and to the public-at-large. They understand that others expect them to comply with and model the values and principles described herein.

Persons who are dissatisfied with the conduct of a Satvatove representative may complete and submit to Satvatove a Conduct Review Request. This request will be handled by the Satvatove Conduct Review Process.