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A49 Ethics of Exceptions
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‚It’s not really the permission that you need, but the participation.‘
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Should we look at some of the loose ends?
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Yes.
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Like the ethics of absentee treatment?
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You suggested the topic yesterday when we had a … please.
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There are some questions always, and in almost in every workshop, or in every podium discussion,
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or any time Reiki people meet, or questions that I get by email.
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Usually, one of the main questions is this:
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‚Is it okay to do distant Reiki to somebody without their consent, without their permission? Yes or no?‘
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And sometimes the camps are so divided that you fear that they’re going to beat each other.
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It’s really a question that gets the blood boiling.
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I – probably as you and as many of our listeners, we learned that you should never do that. You have to have the permission of the other.
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From a Japanese perspective, it’s not like that.
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And there are certain reasons for that.
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One of the reasons is very obvious is that we must look at the personal individual conscience and consciousness versus the collective.
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In our Western culture, the individual is the sacred.
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In the East, the collective is the sacred.
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So for an Eastern Reiki person, if one person in the family is suffering, the whole family is suffering. True, right?
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If your mom is not well, you worry. Your sons worry.
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Everybody, the whole tribe worries.
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And the individual free will of the person is overruled by the desire to make it good for everybody.
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A very different way of looking at it.
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So, if you ask a Japanese person, can I do, let’s say, distant Reiki to my mom, to my dad, to my child, without their permission,
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they would say, ‚Hey, it’s your mom!‘
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You want them to be well. And Reiki is not voodoo.
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You can’t do anything negative with Reiki. It’s not possible.
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It’s just not possible. Usui sensei put the safety switch into the mechanism.
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The mechanism is we do it via this … we call it a ‚jumon‘, a symbol for distant healing.
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I don’t want to talk about it in more detail, but the meaning of that is so beautiful and so clear
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that it does not allow abuse.
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Yeah? You can’t!
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It’s not possible.
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Now, the question is, being from a Western country that has the individual free will
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– if there is such a thing, I have my doubts, but we have that philosophy.
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If coming from a Western upbringing like you, like me, what do you do?
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The Japanese are different. They look at the collective. We look at the individual.
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So how do I deal with that?
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And the way I do it is: I consider more the participation of the other, not the permission.
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So let’s say: Thassos who is filming, he says, ‚Phoa! Today my back hurts. Can you give me a Reiki treatment?‘
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I say, ‚Yeah, OK, after we film, I give you a Reiki treatment.‘
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Then he says, ‚But you know, today it’s my turn to vacuum the house. I really don’t have time for a treatment.‘
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Do I then follow him while he’s with the vacuum cleaner and I’m running after him, trying to give him Reiki?
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No! He has to lay down.
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He has to lay down or sit down on the chair or on the sofa. He has to rest.
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The same is true for distant Reiki.
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The same thing. If somebody is to receive a treatment, that treatment is to be received with respect to the work,
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respect to you who is doing the treatment!
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You don’t go and vacuum the house while somebody is giving you Reiki. You sit down, you lay down.
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So it’s not really the permission that you need, but the participation.
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The respect and the participation in the healing process of the client are important.
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Which implies, of course, then also consent if the person participates in it.
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Of course. Of course.
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And the other thing is that if I don’t have that participation, it becomes so casual
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and respectless that somebody says,
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‚Oh, yeah, René, of course, you can give me … Or you can do your voodoo with me, but anyway, it doesn’t work.‘
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Why do you want to waste your time?
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You have time to waste? I don’t have time to waste. If somebody doesn’t want a Reiki from me,
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do I not go and find somebody who wants it?
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It’s like I have something nice that I want to give to somebody. Do I give it to somebody who doesn’t want it?
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That would be dumb, really. It would be stupid.
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That’s why I don’t do it for people who haven’t asked me or don’t want, except in exceptions.
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When there’s the gut feeling that tells you, this is your – in Japanese, ‚gyo‘ like the fourth Reiki principle, the ‚gyo-o hage me‘.
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‚Gyo‘ means your duty. You must do it.
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It’s your human duty when a child falls down and got injured, it’s your duty to take care of it because you are there in that moment.
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This is a perfect example of many exceptions.
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The child example shows,
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the child isn’t actively participating, you don’t have a consent, and it’s perfectly appropriate.
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I think even from a Western point of view, where …
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This was a deep insight, Arjava, that we have a different emphasis on … or value – the individuality is very highly valued in the West,
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it doesn’t liberate us from reflecting what is the ethical right thing to do.
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Right!
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And I think that at the end – no matter where you come from –
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you end up pretty much in the same practical translation of that reflection.
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Absolutely, but what you have to do is you have to reflect.
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So don’t take just any kind of rule that is imposed on you by someone, maybe by your culture, or by the way that your teacher thought,
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or their teacher thought, or by something. Always question!
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Look inside. Now, when I’m told not to do this or not to do that, I check with myself.
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I filter it through … And this is something that Osho had said to me when I met him for the first time, you could still talk to him.
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He said, ‚For you it’s important to always filter everything you hear from other people through the wisdom of your own heart.‘
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And when that suits you, when that is on the same wavelength as your being, then okay. Otherwise …
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out the window.
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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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