00:00
Well, it’s very hard to generalize why people are angry and specially around this. And as I said a lot of it has to do with peoples‘ misunderstanding about the use of trademarks and what the bring you. The other thing is that, you know, when we adapt a practice like Reiki that touches us in this kind of essence place of our humanness, then we want to protect it, to control it in the sense of, you know, making sure it’s not harmed, to be sure that other people don’t harm it themselves. We don’t want it taken away from us. We don’t like betrayal. And so … depending on your own attitude about what those controls must be
01:02
or how want’em protected or how … I should have done my job to protect it then of course there … I can understand why there would be a lot of anam… anger and animosity because I just didn’t do my job. I mean, that was Joop’s .. as far as I received from his communication at the time, his bottom line, was that I wasn’t doing my job so that he had to do it for me. And now that he was doing my job I ended up appearing taking it away from him. And.. you know, I can see that. However, people assume that there was a way to control the proliferation of the different of the different forms of practice. And I believe there was absolutely no way to control that.
02:02
I mean, this started happening from the moment Hawayo Takata died or before. And I liken it to our human need to make things our own. So as a kin.. as an example which seems kind of flip
02:24-02:30 (coughing)
it seems kind of flip but actually, I think we all can relate to it, as we go into a hotel room that is made to be neutral and immediately we open our bag, we take out our stuff. I used to have a whole hotel room thing. I’d always have a pareo or a beach shawl, Sarong kind of thing, I put it over the TV. And then I’d have the pictures of the masters, I’d put them up. Have a little candle, put my stuff in the bathroom, scatter it around, take the towels down and fold them the way I want it. You know, I’d undo the bed because I hate having the bed tucked in at the bottom.
03:16

03:16
You know, those kind of things, bit I’m making the room mine. And it’s the same thing for the people that I know who created different forms of practice. Now, whether or not that motivation was because they were naive and they thought, «that this was OK because after all Reiki is Universal Life Energy. So anything that I do to Reiki and to the form of practice is fine because its universal.» That’s one part. The other idea was that, «well, I don’t like this part of the practice and I don’t see any necessity for it, so I’m just going to leave it out. Because, why should i… why should it make a difference?»
04:08
But in my, in my own defense, if I may say so, or in my own theory, Hawayo Takata gave us a recipe and it produced a kind of kind that I really like. If I still want to have this kind of cake, I am not changing the recipe. And my … and this is where the analogy actually ends. I want this cake to become even better. So, the more I practice the recipe, the more of my energy goes into that cake and then it becomes my cake, not the recipe’s cake. So this is my, my feeling. But for a lot of people, you know, they didn’t like the thought that people had to pay money for Reiki,
05:08
so they dropped money. Or they said, «you can pay by donation.» That was one of the first things that changed. People didn’t want to have a guru, they didn’t like the spiritual lineage they couldn’t relate to it, so they dropped that. Some people didn’t like the precepts. They dropped that. Some people didn’t like the formal hand positions, so they dropped that. Some people didn’t like touching the body, it was too invasive. So then they had Reiki working over the body. So, there are just all these different things that ended up getting taken away or added. «ohh, gosh I had such a wonderful experience of this kind of, you know, crystal practice. I’m going to put this into my Reiki practice.» So that gets added.
05:57

11:20
When complementary therapy is used as a primary therapy it means that allopathic medicine has said: “There is nothing we can do for you”. Right? So people go to the last chance kind of thing. And you know that puts a lot of pressure on the practice actually to deliver whatever that expected result is. So when the expected result isn’t delivered then it becomes not a viable option. But what’s true, in every case, including in allopathic medicine, is that we die, as human beings and… as my dad said, who was a general practitioner MD in the US, he said “well, you know, I do the best I can and the people who should die often don’t and the people who shouldn’t die because of the care they are being given and the condition of their body, they do die. So I don’t feel like I have any control over whether or not the person is going to die. I know that I can do my best and that’s all I can do.” And I really appreciated this. It is one of the things… one of the conversations that I have had with him that was very fruitful for me and my own practice.
12:51:
So a practitioner-program for me is really different and could be academic in some sense 1258 but differing
1301 (räusper)
but adopting the academic say for a social worker or a nurse practitioner or something to Reiki and I think that it is very, very important that people who are designing these programs don’t… don’t assume that Reiki practitioners do not need the practice. And they…. that they don’t need the hours spent because I feel that what’s very important like a doctorate in psychology, for instance, they have to go through their own term of psychological therapy and I know a doctorate student who never completed this piece so he never got his doctorate.
13:57