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Practice is Teaching
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‚Her focus was always on the treatments.‘
‚He took her perfection and started to spread it.‘
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At that time, then you were the first Westerner in her seminar.
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Correct me if I’m wrong, my understanding is that at that time, teaching Reiki was not the primary focus of hers.
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It was more of a practical emphasis.
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So how did she get into becoming the teacher she then for the following years was to you and many others?
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To me, to my understanding, the teaching never was her focus.
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The focus was always on the treatments.
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Maybe there’s a good example. In Shinto, they believe there are basically two types of energy.
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One is fire energy. And fire energy is vertical … associated with the heavens.
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And then there’s water energy. That is horizontal, associated with the earth.
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So it’s always an issue of bringing heaven and earth together.
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It’s a concept I think comes from Taoism originally.
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And the Japanese people say that there are two types of people.
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One who … Of course we have both heaven and earth in us, all of us, but you tend to lean more towards one.
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And the fire people, like Chiyoko sensei, they tend more towards perfecting a technique,
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making it perfect, and just going on and working on that.
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And then there are people, who are the earth people, who spread that.
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So it’s more like Tadao sensei took Chiyoko sensei’s perfection and started to spread it. It wasn’t really her.
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So, her focus was really on the treatments and on the practical application of Reiki in your daily life.
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And that was really very, very beautiful, very inspiring for me. And this is what I like.
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So I really found what I was looking for. And when I came to her, I remember it was very clear.
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She said that you can learn only Shoden and Okuden from me, the first two degrees, and that’s it, nothing else.
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So no teacher’s level.
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And I don’t know if that’s what she had in mind then and later on changed her mind,
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or that was her way of natural selection of students who were in it for the wrong reason.
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And I really wanted to learn.
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Actually, if I understand correctly, in the Japanese tradition, practicing Reiki 1 and Reiki 2 was the only training. You became a teacher
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only if you had enough practical experiences, with Reiki 1 and 2, and were basically then called by a senior Reiki shihan or teacher.
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By the teacher, yeah.
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Yeah, to become a teacher.
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So you couldn’t ask for it really. I mean, if you asked for it, if you asked to become a teacher, that was probably the end of your career.
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You wait. You wait until your sensei invites you and says, ‚Look, René, now it’s time. Now you come.‘
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And I did the same with her. I would have never asked her, ‚Can I do, can you teach me more?‘
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I just wait, wait, wait. And then one day she said, ‚Hey, you know, if you promise me to work really hard for one year,
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do lots of treatments, you can come for the teacher’s training next year, in one year.‘
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But in the beginning she had said, ‚Only Reiki 1 and Reiki 2, more than that I don’t teach.‘
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But I came there to learn.
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Did she have at this point in time, had she taught shihans, Reiki teachers already?
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I asked her, she said, ‚No.‘
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This was in, in 2000 in July, June or July, I did the first training with her and she had told me that,
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‚You can learn only Shoden and Okuden, Reiki 1 and Reiki 2.‘
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I was totally comfortable with that because I was thrilled that they would accept me as a student in a traditional school.
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I was like, ‚Yeah, this is what I want.‘
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Nice. I didn’t think about becoming a teacher of Jikiden Reiki or anything like that.
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The thought didn’t occur at all. I just wanted to learn the traditional style. And I loved it.
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And then a year later, I went there with Walter Lübeck and some of his friends.
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I introduced lots and lots of people to the Jikiden Reiki Institute because I really enjoyed her presence
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and I translated for that German group. It was for me a way to say thank you to Walter who had organized my publishing contract.
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Without him, it wouldn’t have happened. So I wanted to say thank you and I said to him,
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‚If you want, we can meet in Kyoto. If you want to bring some friends and I translate for you. I won’t charge you anything.
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Just as a thank you for what you’ve done for me. I want to do something.‘
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So we did that and then after they were gone one day, she took me aside and she said,
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‚You know, if you work hard, you can do the first part of the teacher’s training. It’s called shihankaku. Next year, in one year.
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But you must promise me to work hard.‘
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I said, ‚I promise.‘
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I was blown away.
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Then I asked her, so now we’re in 2001, ‚How many people have you taught the teacher’s level in 2001?‘
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And she said, ‚None.‘
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And I had heard of someone who had said that they were … had been taught by her and she said, not even this so-and-so person.
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And she said, ‚No.‘
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She was not amused.
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She said, ‚I haven’t taught anyone.‘
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Of course, the institute as such, that had just been formed …
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My impression was always that the appearance of one Frank Arjava Petter actually triggered the whole … the institute as a whole and …
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My impression was that …
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your appearance opened for the Yamaguchis their vision to the possibility that there is a huge audience out there in the world.
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I communicated that to them.
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I don’t know if it had that impact, like you say, but I communicated that to them and I said to … the first time when I met Chiyoko Sensei,
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‚If you would like to come and teach in Germany, there would be so many people who would love to learn from you. Would you come?‘
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And she said, ‚Yes.‘
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But we never managed to do it because she passed away three years later.
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But I communicated that to them, that they had something that was very, very unique and unusual and that people would like it.
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Now, how the institute started is kind of a funny situation.
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So people found out about Chiyoko Sensei quite accidentally.
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And then there were some people from Tokyo who were from originally my lineage, I suppose. And they heard about her.
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Then they started to visit her and saying, ‚Oh, you also know how to teach?‘
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‚Yes, I do.‘
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Would you teach us?
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And she said, ‚I think about it.‘
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Now, in Kyoto, when you say, ‚I think about it‘, it means ’no‘.
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They don’t say ’no‘, they say, ‚I think about it‘. (Japanese:) Kangaimas.
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But the guys were from Tokyo. They didn’t know.
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In Tokyo, when you ask somebody, ‚Would you like …?‘ they would say, ‚Yes‘ or ‚No‘.
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So it’s a cultural difference that even Japanese people don’t know.
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So they kept pestering her, asking her, and I’m glad they did.
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Saying like, ‚Okay, sensei, now have you thought about it? When?‘
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And she’s like, ‚Oh …‘
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Apparently, she said to her son, to Tadao sensei, ‚Okay, okay. I mean, they’re not giving up. They don’t get it that I don’t really
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want to do it. They keep asking me again. Maybe we’ll just do three, four, five groups, and then they will leave us alone.‘
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That’s how it started.
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And it became huge.
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Thank you to our sponsors! This video depicts a segment of a four-day interview with Frank Arjava Petter.
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For all videos and the list of sponsors visit our website:
www.reiki-conciliation.org
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Translation: AI
Transcript: René Vögtli
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