East meets West: Rifts to be healed everywhere

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East meets West: Rifts to be healed everywhere

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‚If people don’t talk to each other… there’s nothing we can do.‘

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Komyo Reiki, Hyakuten Inamoto’s development …

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Actually, let me change my thoughts. I want to abbreviate this.

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I want to show you a picture.

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I wonder whether you know the people on the picture.

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The picture …

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Some of them I know, yes, of course.

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Some of them. The only one that I’ve met is of course, Doi sensei.

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Doi sensei.

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The others I know what they look like, but …

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And we have Phyllis with her wife, Joyce.

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Her I don’t know.

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And we have Hyakuten Inamoto at the back.

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And this is a German gentleman, a scholar.

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I don’t know him.

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Olaf Böhm, his name is.

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He is about also to release probably the book by the time the movie will be released. It will be out.

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He’s a serious historian.

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Basically, the very simple question I have in this context:

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What can you and I do or say that this picture is complimented?

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Because back in the early 2000s, that’s when Reiki exploded in many ways.

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And the various … Japanese people started to become dominant.

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Also globally.

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I’d love to see such a picture and have Tadao Yamaguchi on the picture as well.

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Now, I know that there is tension within the Japanese Reiki community.

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Which is understandable. It will actually lead to a philosophical question later on.

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How much this is part and parcel of the DNA of Reiki.

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The repetition of what I sense happens in Japan amongst Japanese Reiki teachers. It is like a repetition

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of what happened almost in the 90s in the West.

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I can give you my take on it.

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So when … and we were talking about this previously lightly when you had said,

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is it possible that your involvement in Jikiden Reiki gave the impulse for it to grow like that?

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So when I met Chiyoko sensei and Tadao sensei,

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I had the impression they didn’t really realize what they had. In terms of Reiki.

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Tadao sensei often was looking at me or Chiyoko sensei was looking at me going like,

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‚Why you make such a big deal of Reiki? It’s the most simple thing in the world.‘

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Which on one hand was the innocent way of … the innocent way they dealt with it.

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And on the other hand, it was also somewhat ignorant. They didn’t realize how special their life, their family really was.

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Because they didn’t realize how big this had become outside of Japan.

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They really had no idea.

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The first time I went to Taniai to Usui seinsei’s birth village,

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probably nobody knew that Usui sensei, one of them of this small place, was known all over the world.

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They had no idea.

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Obviously Tadao sensei has a very special standing in the group of Japanese Reiki teachers.

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Because he has something that none of us have.

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I include myself as a Japanese in this case.

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He grew up with Reiki.

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His mom grew up with Reiki.

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His mom was not adopted but taken care of by her uncle who was Hayashi sensei’s organizer.

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So from age seven, there was Reiki all over her house.

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And Hayashi sensei teaching in her house later on and stuff like that.

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So he comes from really a Reiki background and everybody was jealous of that.

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It’s as simple as that.

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And part of the conflict, I am sure, is this: jealousy. Part of it.

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But I’m also sure that not all of it is that.

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There may have been some power struggles between Japanese people but I don’t really know what it is.

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Japanese people are not transparent.

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With us it’s like, ‚Okay, we have a conversation and I know you’re telling me at least what you perceive happened.‘

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And I can rely on that. That this is your opinion.

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And you can rely on that, that I will tell you what happened from my point of … from my limited point of view.

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Japanese people don’t do that.

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So you don’t really know what happened. They don’t share information.

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So if you want to know what happened between, let’s say, Hyakuten Inamoto and Tadao, you have to ask them.

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I don’t really know.

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And we know that there’s always two sides to everything.

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We know that. We know. I’ve been divorced. I know what it’s like.

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There’s always two sides.

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It’s never just one is right and the other is wrong. There is no such thing.

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There was, of course, Arjava, the moment in, I think, 2017 when you were quite … public.

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When you released very controversial statements. I’m not even wanting to go so much – unless you want to delve into it – into the content.

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But it certainly polarized a lot of reactions.

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And I think it was involved … or it may have caused even a development which ended in a, I believe, even legal stalemate

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between the Yamaguchis and the Hyakuten Inamoto.

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Can you share how you feel today about it and how can we share something with our audience to mend this?

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I don’t know. I mean, the mending is up to them, the conflict is between them.

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So the reason I said something was that I had been told by her what happened between her and Mr. Inamoto, the conflict they had.

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And I’d been asked so many times and I always kept quiet. And one day I just … I thought,

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‚I don’t want to be quiet anymore. I’ll just say what she said.‘ And that was it.

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Then I got a letter from Mr. Inamoto’s lawyer.

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And …

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then I considered what am I going to do now? Do I get a lawyer? Do I get into it?

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In the end I just told him, ‚Look, I’m not ready to play. Leave me alone.‘

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And it stopped.

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So, ‚legal stalemate‘ is a bit … saying a bit too much. There was no legal action.

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There was just some exchange by email. We never went to court. We never … Because there’s nothing.

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So, the issue was: Mr. Inamoto said one thing, Mrs. Yamaguchi said another thing.

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She has passed in 2003. How are we going to find the truth now?

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We won’t.

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I go along with that. And much of that content has been discussed and we don’t certainly need to discuss it here and now because

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I don’t think it will contribute to the healing, to the reconciling.

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No, not at all.

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But even that observation, we will never know what … nobody will ever know.

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But based on that premise, there should be a way that the picture, which I’m not entirely naive, I realize this is a way to go.

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And I realize that cultural differences play a role, absolutely.

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And yet, you also know that I’m not giving up for going beyond … and …

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I would like to have that picture complemented.

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So, my opinion is this.

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How can this conflict between these two parties, how can it be resolved?

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Can be resolved by them talking to each other.

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Not me talking.

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I just said something because I was pushing it down for so many years and then at some point just I couldn’t hold it back anymore.

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I felt like I know something I must say.

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But maybe that was wrong. I don’t know.

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For me, it was good. It was a relief.

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So I…

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You lost a lot of sympathy over that.

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That’s fine with me.

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It was the truth.

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From what I heard, I don’t have a problem with that.

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If somebody doesn’t like me, they are welcome to like and love somebody else.

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Or to talk to you.

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Or whatever.

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No problem. I’m not concerned with that.

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But what I’m concerned with is with conflict solution.

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So if people don’t talk to each other and if they don’t work things out between each other, there is nothing we can do.

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Also, it’s not our responsibility to do. It’s their responsibility to do.

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And if they don’t do it …

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I’m not entirely sure whether that argument I can accept, because it affects all of us.

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To any culture, association who says, ‚This is our internal matter, leave us alone. You don’t understand anyhow‘, I say,

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‚Well, careful! You’re integrated into a bigger self.‘ Particularly if you teach internationally in this case. You interact with others.

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And also when you at the same time teach inclusiveness or non-separation, I mean, there’s a lot of contradiction there.

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That’s why I’m saying, it’s all too easy to say, ‚Well, it’s theirs.‘

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But maybe that’s only a nuance because what I hear more importantly than my own nuance here is

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that you’re saying it would be good if people spoke with each other.

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Leave it with them. It’s their responsibility. Leave it with them, you know.

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If, let’s say, if I meet Mr. Inamoto now, if he suddenly you have surprised me once more and he comes in,

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do you think I would not talk to him? What do you think I will be prejudiced or anything?

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No! Why? I don’t have a conflict with him. I don’t know him.

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I’ve never met him. Why would I have a conflict?

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In this case, I don’t have a loyalty to my teacher or so because she had a conflict with him I don’t like him. I don’t operate like that.

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If they didn’t like each other, it doesn’t mean anything to me.

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If you tell me, ‚Ah, this so and so, oh, he’s such a pain in the neck.‘ You think I’m going to be prejudiced with this guy? No.

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Please don’t.

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No, I’ve learned this in my life that when people have conflicts with each other, I leave it respectfully with them.

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They are to take care of it. And if they do, great [Gassho], nice, good job.

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And if they don’t, that’s too bad.

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But what to do?

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But don’t take those conflicts onto yourself.

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You know?

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So if I have a friend whom you don’t like, that’s fine. If I have an enemy whom you like, that’s fine.

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‚Enemy‘, I don’t have an enemy.

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I know what you mean.

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But you know what I mean.

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Let’s leave the … in German we have such a good word for that: ‚Altlast‘.

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It means like an old debt.

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Old burden.

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An old burden. Leave those things where they belong … with people and don’t take it.

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Onto your own.

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So now we come to reconciliation again, our subject.

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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