Reiki-article-vol-3

Reiki-article-vol-3

Miscellaneous
Reiki Articles
- vol. 3
by
James Deacon
[Version 1.00]
Copyright © 2009 James Deacon
http://www.aetw.org
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THANK YOU
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(IN)FREQUENTLY ASKED QUESTIONS
Is it best to learn Reiki with a Japanese master or at least a Westerner
who is a master of Japanese Reiki? I want to learn Reiki like Usui and
Hayashi taught it, not with all the add-ons, changes and confusion I'm
told exists in western Reiki.
Well, IMO, the only way for you to be absolutely certain you are learning Reiki "like
Usui and Hayashi taught it"; would be for you to invent a time machine, travel back in
time and study with them directly.
And as for "add-ons, changes and confusion", contrary to what many would have us
believe, this is not something unique to styles of Reiki originating in the West.
On closer inspection of 'Japanese' Reiki, we can see that all is not exactly as
authentic, add-on free, and brimming with clarity as the hype would have us believe.
To begin with, even today, probably the greater majority of Reiki masters in Japan
practice and teach styles of Reiki which originated in the west at a time after Takatasensei's
passing, or alternatively, practice and teach styles which are derived from
(or at very least are heavily influenced by) modern, western, Reiki styles.
Many Japanese Reiki Masters teach Karuna Reiki, or Seichim, or other Western
styles which are only loosely based on Usui Shiki Ryoho. And even those who do
teach Reiki under the name 'Usui Shiki Ryoho', generally tend to teach the modernday
version as commonly taught in the west (Something which, with all its talk of
chakras, and crystals, and Reiki Guides and 21-day cleansing periods, etc.,etc.,
Takata-sensei herself might have a hard time recognising as Usui Shiki Ryoho...)
Although, Takata-sensei tells us that she taught Usui Shiki Ryoho classes in Japan in
the mid 1970's *, it was not until the mid 1980's that the first classes in a modified
form of Reiki (devised by one of Takata-sensei's students) were taught in Japan and
as a result, Reiki (in this modified form) gradually began to become known on the
Japanese 'New Age' scene.
At least a couple of 'home grown' Japanese Reiki styles have evolved out of this
particular modern Western Reiki style (though these Western influences are usually
played down, with much being made of formative influences apparently having been
drawn from obscure Japanese sources...)
And it is fair to say that, just as in the west, in Japan you will also find Reiki
practitioners who are not averse to creating new symbols, adding new practices, and
otherwise modifying and embellishing things to suit their personal views and beliefs...
And of those who claim to teach 'traditional' Japanese Reiki, well it seems there is
more than a little confusion and misunderstanding as to what actually constitute the
'traditional' teachings.
Take the Reiki symbols for example:
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First we were told that originally there weren't any symbols used in Reiki, that they
were something added - almost as an afterthought, it seems - supposedly as a
means of helping people with poor levels of sensitivity to feel the 'energy' - that they
were of no real importance (though if this was the case, just how drawing some
unimportant 'squiggles' would help improve sensitivity, was never explained...)
Then it was claimed that the four symbols (referred to as 'shirushi'[1]) were no longer
taught as part of 'Japanese' Reiki, yet that they were still shown to students out of
historical interest.[2]
Apparently the symbols did not have names; they were simply referred to as Symbol
1, Symbol, Symbol 3, and Symbol 4.
However, later, we were told the symbols did indeed have names. Oh, and there
were only three, not four....
Yet at least one of those Japanese practitioners who claim there were only three
symbols, actually teach and use four symbols themselves...
And then, apparently - whereas in Usui Shiki Ryoho (as originally taught by Takatasensei)
the names of the symbols were also mantras used in conjunction with the
drawn symbols – well it seems in 'Japanese' Reiki the symbol names were not
mantras; we were asked to believe that the symbols had separate mantras, in
addition to the names (which er, they apparently didn't have, or...?!)
And while for a time at least, we were told that the phrases we in the west knew as
the name/mantras accompanying each symbol were indeed the symbol mantras (but
not their names), apparently some great mystical occurrence took place outside the
range of our awareness, as, suddenly the phrases we in the west knew as the name/
mantras accompanying each symbol, which had indeed been the symbol mantras
(but not their names), were now no longer – had never been - the symbol mantras
(or their names...)
According to one Japanese practitioner, the name for what, in Usui Shiki Ryoho, had
been referred to as the 'power symbol', was not 'Choku rei', but Zui-un[3]
However, according to another, the name was Kumo[4]
Yet another teaches that the name is/was Un[4]
Some Japanese Practitioners draw the actual 'power symbol' itself very similarly to
the way in which Takata-sensei was taught to draw it by Hayashi-sensei; though
somewhat disconcertingly, the version used and taught by a couple of prominent
Japanese practitioners is suspiciously similar to a modern alternative version of the
power symbol, created in the late 1980's by an 'independent' Reiki master of
Austrian(?) origin.
Some teach the 'power symbol' at level 2, as Takata-sensei was taught to do by
Hayashi-sensei, yet others teach their version of this symbol at level 1.
Some teach the 'power symbol' as a means of intensifying the Reiki-flow; others,
merely as a way of increasing byosen sensitivity.
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As to the accompanying mantras (which, may - or may not - have originally been
referred to as 'jumon'[5] in Japanese):
Well, some claimed that the 'power symbol' - this Zui-un, or Kumo, or Un - didn't
actually have an associated jumon.[6]
However, according to others it did.
One claims the jumon was... 'Un'.
Though this 'Un' used as the jumon or mantra apparently isn't the same 'Un' as the
'Un' used by others as the name of the symbol (depending, that is, on who you ask)...
It seems that in a desperate case of 'clutching at straws', certain Japanese Reiki
practitioners had been attempting to manufacture a link between the Reiki symbols
and symbols used by the Kurama Kokyo sect (based at the temple on mount Kurama
since 1949).
The Kurama Kokyo worship a triune deity: Sonten - the three aspects of which are
represented by the deities Mao-son, Bishamon-ten, and Senju-Kannon.
Now, in this trinity, Mao-son is seen as representing 'the power of Sonten'.
Mao-son's emblem is the Sanscrit character 'hum'. In Japan this is pronounced 'Un'.
And as Mao-son is seen as the 'power', it would seem it was only a short (if
uncreative and misguided) jump to the conclusion that the emblem of Mao-son was
most likely associated with the Reiki 'power symbol'.
Hence, the jumon associated with the 'power symbol' must have obviously have been
'Un' all along...
Some, went further than this, claiming that not only was the word 'Un' the jumon of
the 'power symbol' but that the visual depiction of this Sanscrit character 'Hum'/'Un'
was actually the original form of the 'power symbol'; and that two further Sanscrit
characters - representing Senju-Kannon and Bishamon-ten - were respectively the
original forms of the 'mental/emotional' and 'distance' symbols...
Of course, it seems others had created different 'truths'...
Some claim that the 'mental/emotional' symbol (which didn't have a name?) was
apparently originally called Muryou-ju,[7] or depending on who you ask: Mugen
Muryou-ju [7]
Some claim its jumon is Fukuju[8]; though others claim Fukuju is its name, not its
jumon...
Though yet others have said the jumon is actually a 'modified' version of the more
familiar 'Seiheki'.
And some say the 'mental/emotional' symbol does not have a jumon.
While some use the 'mental/emotional' symbol in conjunction with recitation of the
Gokai ('Reiki Principles').
Some Japanese Practitioners draw the actual 'mental/emotional' symbol itself very
similarly to the way in which Takata-sensei was taught to draw it by Hayashi-sensei;
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however, others use what can only be described as a partial/incomplete version of
the symbol; and yet others still, use a modified form of this latter incomplete version.
As to what is referred to as the 'Distance symbol' in Usui Shiki Ryoho:
Well, most Japanese Practitioners, it seems, draw the actual 'distance symbol'
symbol itself very similarly to the way in which Takata-sensei was taught to draw it by
Hayashi-sensei, with minor variation in the number of strokes used (some use 21,
some 22).
According to some Japanese Practitioners, the jumon is pronounced Hon Ja Ze Sho
Nen (the Ja is another 'reading' of the kanji pronounced as Sha in the more familiar
form: Hon Sha Ze Sho Nen).
Others do not consider the symbol to actually be a 'symbol' as such - claiming rather
that drawing/writing the visual aspect of what we deem the 'distant symbol'
constitutes part of reciting a jumon...
Some claim the vocalised element (i.e. the jumon-proper) should be pronounced Hon
Ja Ze Sei Nen (the Sei is another 'reading' of the kanji pronounced as Sho in the
more familiar form: Hon Sha Ze Sho Nen).
As for the 'master symbol':
Some Japanese practitioners would have us believe that the 'master symbol' was not
traditionally part of Reiki at all (but rather an add-on, originating several years after
Usui-sensei's passing!!)...
However, of those Japanese practitioners who do use and teach the 'master' symbol
(and this group actually includes some of those who claim the 'master' symbol is not
a original Reiki symbol !!), most, it seems, draw the symbol in its regular three-kanji
form.
And, just as happened in the west after Takata-sensei's passing - where many and
varied new uses were dreamed up for the 'master symbol' - so too in Japan the
symbol is widely used far beyond its sole original purpose[9]
While most also tend to use 'Dai Ko Myo' as the jumon, some apparently vocalise
'Dai Mitsu Mei' instead. [Simply for the sake of being different, perhaps?].
(Mitsu is simply another 'reading' of the kanji pronounced as Ko in the more familiar
form: Dai Ko Myo, and Mei is another 'reading' of the kanji pronounced as Myo).
And as is the case with the 'distance symbol', no doubt there will also be some who
claim that the 'master symbol' is not a 'symbol' at all - that drawing/writing the visual
aspect (i.e. the three kanji) merely constitutes part of reciting a jumon...
______
Notes
[* See: http://www.aetw.org/reiki_in_japan.htm]
[1] Shirushi - a sign, symbol, 'glyph' or graphic visual representation; also a mark made with a
stamp or seal.
[2] Interesting, as at that time many western practitioners were also no longer using the
symbols...
[3] Zui-un translates as 'Auspicious Cloud' ( – a good omen). It is also the name of a brand of
Aloeswood Incense!
[4] Kumo and Un are two alternative 'readings' of, i.e. ways of pronouncing, the same kanji
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character meaning 'cloud'
[5] Jumon - an incantation; a spell, a charm; a magic word, 'words of power'/ 'words filled with
spirit'.
[6] or at least, they themselves had not been taught its jumon
[7] Muryo-ju = 'Infinite Felicitation' or 'Uncountable Blessing' - also the name of a specific
manifestation of Amida Butsu.
Mugen = Infinity, Infinite Compassion, Infinite Wisdom, Unconditional Light
[8] Fuku ju means something like "a long and prosperous life" (used as a toast, it is much like
saying "Cheers!").[It is also the name of a popular brand of sake]
[9] i.e. as part of the initiation process
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On a web site I read about a Reiki Master who was meant to be trained by one of
Mikao Usui's students still alive today who is known as the Soke Dai. It said Soke Dai
is a Buddhist term for the current lineage bearer, tho someone else said it had to do
with martial arts? This Reiki Master gives his lineage as Usui Mikao, Soke Dai, and
then himself
Well, I must say that I personally have previously never heard Soke-dai described as
being a Buddhist title.
The term Soke-dai is indeed often used today in relation to Japanese martial arts;
however, it seems, many westerners who practice Japanese martial arts are
somewhat confused as to the precise meaning of the term, and thus use it incorrectly
– interestingly enough, usually believing that it refers to the person considered to be
the current head (or as you put it) 'lineage bearer' of a particular art.
In order to understand the term Soke-dai we first need to have an understanding of
the term Soke (so-ke)
Traditionally, the term Soke (or more fully Sodenke) has been used denote the head
of a family-(or guild-)based discipline, skill or art.[1].
The term Soke is used to refer to the original 'Founding Father'[2] of the
discipline/skill/art, and is also to refer to those who have succeeded the founder as
hereditary/generational 'Family Heads' of that tradition.
It has long been the Japanese way of things to 'keep it in the family' with the teaching
and practice of specific arts being closely guarded, regulated and controlled by
certain families or 'guilds'; and with the innermost 'secrets' of the art only being
shared from father to son down through the generations.
When the Soke or Head died (or retired) it was common practice that he would be
replaced by a blood-line descendant, who would in turn assume the role of 'Family
Head'. On occasion, however (for example if the Soke had no male offspring) the
Soke, might designate another blood-relative to take on the role of Head of Family
after his retirement/death. More rarely, the Soke might designate a non blood-relative
- an 'adopted' son, or even a son-in-law to succeed him.
This intended next-generation successor (be it offspring, other blood-relative,
adoptive son or son-in-law) would have been trained to the highest level - a senior
instructor in the given discipline/skill/art, and would have been made privy to the
innermost secrets of the tradition by the Soke.
It was quite common that this intended 'inheritor of the lineage' of the given discipline/
skill/art would be referred to by the title Soke-dai.
However, as stated, many westerners have misunderstood the meaning and
significance of the term Soke-dai [and likewise, of the term Soke].[3] Many seem to
think that the term Soke refers solely to the originator of the art, and that Soke-dai
means something like “the originator's current successor” and that the individual will
still be referred to as Soke-dai after the Soke has retired or died.
Yet this is not the case.
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Now while Soke is a title for the founder of an art, as mentioned above, it is also a
title for the generational Heads of that art.
And while Soke-dai is indeed a title (usually) held by the Soke's designated
successor[4], this latter title does not actually refer directly to the individual's status
as designated next-generation successor per se.
Rather it refers to their high-ranking status within the art.
As mentioned, the designated successor would be a senior instructor in the given
discipline/skill/art, trained to the highest level; to all intents and purposes, an equal to
the Soke in all but name.
The term Soke-dai actually speaks to this fact.
Soke-dai (which is actually a shortened version of: Soke-dairi) implies 'in place of the
Soke' - a proxy – a stand-in for, or official representative of, the current Soke.
A Soke-dai is someone authorised to speak, act and teach on the current Soke's
behalf when, for whatever reason, the Soke can not be present.
More directly put, Soke-dai is simply a 'Deputy Soke'.
Sometimes, within a large family/guild-based art, there may be several Soke-dai –
several Deputies - to assist the Soke with day-to-day instruction and teaching,
administrative duties, meetings, etc, etc.
Yet only one Soke-dai will be deemed 'heir apparent'.[5]
And when the current Soke eventually retires (or dies), this 'heir apparent' will
(barring unforseen circumstance) assume the position of Head of Family.
From this point on they are no longer referred to as Soke-dai for they are no longer
the Soke's deputy.
They now hold the title Soke, and as such will have one or more deputies (Soke-dai)
of their own.
However, to distinguish them from previous Soke, their title will often be augmented
with an ordinal number.
The Original Head of Family – the founder of the art – may be referred to
(retrospectively) as Shodai Soke (i.e.1st generation head), his immediate successor,
as Nidai Soke (2nd generation head). The Nidai Soke's successor, as Sandai Soke
(3rd generation head), and so on.
Thus I feel it rather confusing that the term Soke-dai would be used to indicate the
current Head of a given art (at least, that is, by anyone familiar with traditional
Japanese protocol in such matters)
The term Soke-dai really only has meaning where used in relation to Soke.
For there to be a Soke-dai or deputy, there would of necessity also have to be
someone currently fulling the role of Soke – someone for the Soke-dai to deputise
for.
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NOTES:
[1] While traditionally used in relation to various other arts, the terms Soke and Soke-dai have
only really been used in relation to martial arts for about 130 years or so.
[2] i.e. one who has independently developed their own unique art or discipline (or
alternatively, has modified an existing art or discipline to the extent that it was thus recognised
by the individual's peers as constituting a 'new 'style)
[3]This is commonly the case with many martial artists who have had no direct contact with or
experience of the particular art as actually practised in Japan.
[4] While the Soke is still alive
[5] And, while all the Soke-dai will have been highly trained, traditionally, the Soke will only
share the innermost 'secrets' of the art with this one chosen successor
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THE "HEART'S BLOOD" METHOD:
A self-treatment practice as taught by Kenji Hamamoto
Copyright © 2006 James Deacon
The Heart's Blood (shinketsu) method is a simple and highly effective self-treatment
practice created by Hekikuu Reiki's Kenji Hamamoto.
It focuses on the heart - the actual physical heart - not the 'heart (thymus) centre'
It involves permitting Reiki to flow into the chambers of the left side of heart - or
rather, into the space within the chambers - and more importantly, into the blood that
passes continually through these chambers.
By permitting Reiki to flow into these chambers, the already oxygen-rich blood
passing through the chambers also becomes 'Reiki-rich' and, just as the blood
carries oxygen to every cell of the body, so, it can also carry Reiki to every cell as
well.
[Freshly-oxygenated blood travels, from the lungs, into the left atrium of the heart,
through the mitral valve, and into the left ventricle, which pumps it through the aortic
valve into the left aorta, then out throughout the circulatory system to nourish the
brain and the rest of the body. Eventually the now de-oxygenated blood cycles back
in through the right side of the heart to the lungs for re-oxygenation, then back in
through the left side of the heart - then out throughout the circulatory system, and so
on...]
The Heart's Blood method:
Sit, stand or lie comfortably in a position that does not impede blood flow (do not sit
cross-legged, do not sit in seiza; do not stand too rigidly, etc)
Let your breath flow freely (do not try to influence the rhythm of the breath in any
way)
Clear your mind
Let your body relax
Raise your hands and place them so as to cover your heart
Your right hand should be resting so as to cover the upper half of your heart, your left
hand covering the lower half - the thumb of your left hand resting against, or perhaps
actually on, the little / 'pinkie' finger of your right hand.
Become aware of your heart-pulse (do not try to influence the rhythm of the pulse in
any way).
Be aware of the blood travelling through the chambers on the left side of your heart.
Lightly focus your attention here, and allow Reiki to flow.
Keep your attention at your heart - do not be tempted to follow the blood as it moves
throughout your circulatory system.
In the knowledge that Reiki reaches wherever the blood reaches:
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- be at peace in your heart
- feel gratitude in your heart
Continue to treat the Heart's Blood for as long as you wish, or until the flow of Reiki
naturally subsides.
Complete your practice by showing respect for the Reiki:
perform rei [i.e. bowing] or whatever you feel appropriate.
_____
NOTE:
While the Heart's Blood method is primarily a self-treatment practice, it can technically be
used to treat others. However, when it comes to treating female clients, there are of course
issues regarding privacy and touch which need to be addressed.
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THE MEANING OF 'TE-ATE'
Copyright © 2009 James Deacon
The Japanese word te-ate is formed from two kanji characters:
(te)
and
(ate)
In isolation, te means 'hand'; ate means 'to aim, 'to put', 'to place', 'to apply'
The combined word te-ate:
- which can also be written in the phonetic hiragana script also written as:
can mean “apply hands” or “hands-on”; it can also mean, “touching with the hands”,
“handwork”, or “put hand (on injury)” and, by extension, has come to mean
'Treatment'*
In a modern medical sense, for example, the phrase "te-ate o suru":
(lit: 'a putting on of hands') can mean 'to treat (an injury)' or 'to nurse' or 'to cure'.
However, the word te-ate has, for centuries been a generic term covering numerous
different treatment practices involving the direct-contact application of the hands -
whether as manipulative therapy or as 'energetic' laying-on-of-hands type
intervention – for the purpose of treating physical injury, trauma, ailment, sickness
and disease.
Thus, the pressure-point, energy stimulation/transfer, and manipulative techniques
(including: static touch, rubbing, kneading, palpating, tapping, pressing, twisting,
pulling, mobilisation of joints, etc.) as practiced within therapeutic arts such as
Shiatsu, Amatsu, Seitai, Amma, Shindenjutsu, Ampuku, Seiki Jutsu, Kiatsu, Kuatsu,
and even Western-style massage, can all be said to constitute 'te-ate'.
So, what about the art of 'Reiki' – can 'Reiki' be considered a form of te-ate?
Well certainly Reiki Ryoho - when given 'hands-on' – can be.
However, when Reiki Ryoho is given as a 'hands-off' aura-treatment, or when it is
given at a distance, technically it does not constitute te-ate.
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Likewise, the spiritual teachings and spiritual development (Reiho) aspects of Reiki
(and other similar disciplines) cannot be described as te-ate.
Te-ate refers specifically to the hands-on treatment of physical conditions.
___________
*Just to confuse things a little, in other usage, the same word te-ate - written using the same
kanji - can refer to an allowance, benefit, or compensatory payment, e.g. as in jido te-ate
(Child Allowance)
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COFFEE-BREAK TIME...
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QUESTIONS:
DOWN
1 A Reiki technique for sensing for energetic fluctuations
3 Japanese term for a 'Reiki marathon', or 'relay' treatment
5 Name of Mrs Takata's husband
6 Japanese term often translated as "Master" though perhaps more properly: "Teacher"
10 "_______ -ho" 'Dry Brushing Method' - an aura-cleansing technique and component of
Hatsurei-Ho
12 Number of Master-level students Certified by Hawayo Takata
15 Japanese term for any of the Reiki symbols
16 Mikao Usui's wife
17 Hawayo Takata was born on this day in 1900 (9,3,)
18 Town where Mikao Usui died as a result of a stroke
19 "Toshitaka _________" author of "Iyashi No Te" (1995) - believed to be the first modern
day Reiki book written by a Japanese master
20 "______ Chiryo-Ho". Japanese term for the Distant Healing method
22 A ritual gesture formed by placing the hands together in a prayer-like position
24 Name of the village in Gifu Prefecture, where Mikao Usui was born
25 Number of Reiki Symbols taught by Hawayo Takata at level Two
27 "Usui _____ Ryoho" - term used by Hawayo Takata to refer to the art of Reiki
31 Number of Reiki Symbols taught by Hawayo Takata at level Three
ACROSS
2 Kyo dake wa: "Just for _____"
4 Japanese term for the second level of Reiki training
7 Poetry penned by the Emperor Meiji - said to recited or sung at meetings of the original Usui
Reiki Society
8 Traditional Japanese kneeling posture, sitting back on (or between) the heels
9 "______-ho" Japanese Reiki technique of healing with the eyes
11 "________-ho" A version of seiheki chiryo ho ('habit treatment method') in which no Reiki
symbols are used
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13 Japanese term for the first or 'entry' level of Reiki training
14 The '____ Book' - common name for a small volume more properly called 'Leiki: a
Memorial to Takata-sensei'. Compiled by Takata sensei's daughter, Alice Takata Furumoto, in
1982
21 First name of Mr Eguchi - friend and student of Usui Sensei and author of "Te-no-hira
Ryoji Nyumon" (An Introduction to Healing with the Palms)
22 Japanese term for the Five Reiki Principles
23 "Horsesaddle Mountain" outside Kyoto where Usui-sensei did his 21-day Meditation (6,4,)
26 Temple in the Suginami district of Tokyo where Mikao Usui's remains are interred
28 Mrs Takata's middle name
29 Japanese term for the third level of Reiki training
30 "____ -ho" a Japanese Reiki technique of healing with the breath
32 Chujiro Hayashi's wife's name
(For answers, see page 23)
* * * * * * *
* * * * * * *
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VARIOUS SYSTEMS OF GRADING POSSIBLY USED
IN REIKI OVER THE YEARS?
Copyright © 2003 James Deacon
[modified: March, 2009]
Originally, so we are told, Usui-Sensei did not employ a formal system of grading in
his Spiritual Development and Healing Method.
However, according to some sources, in 1923 he introduced a grading system which
was being used by Jigoro Kano (creator of Judo), and as a result, the levels (with
'Rokkyu' being the lowest) in the Usui system are said to have become:
.6th Class - Rokkyu
. 5th Class - Gokyu
. 4th Class - Yonkyu
. 3rd Class - Sankyu
.2nd Class - Nikkyu (CKR symbol taught at this level)
. 1st Class - Ikkyu (SHK symbol )
. 1st Degree - Shodan (HSZSN symbol)
.2nd Degree - Nidan (DKM symbol)
. 3rd Degree - Sandan
. 4th Degree - Yodan
. 5th Degree - Godan
. 6th Degree - Rokudan
. 7th Degree - Shichidan (/Nanadan)
(This Ryokku-to-Shichidan grading was also supposedly used by 'Tatsumi-san',
whom Dave King claims to have met and studied with in the mid 1990's)
[No mention is made however of Usui -Sensei using the final three levels from the
Kano system:
..8th Degree - Hachidan
..9th Degree - Kudan
10th Degree - Judan ]
[Note: also in Kano's grading system, the practitioners at the level of Godan and
higher are considered 'Masters' ]
The story goes that this Kano-inspired format was in use up until November 1925,
when, under the influence of Juusaburo Gyuda (also known as Ushida) and Kanichi
Taketomi, a new grading system came into use.
The grades above Nidan were apparently dropped - and the remaining grades reformatted
into four new levels, called:
4th Class - Shoden (first grade)
3rd Class - Chuden (middle grade)
2nd Class - Okuden (inner grade)
1st Class - Kaiden (grade of explanation)
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Weeks later, in Jan 1926, the grading levels were, so we are told, changed once
more to:
4th Class - Shoden (which now included Chuden, and had four sub-levels)
3rd Class - Okuden zenki ('first term' of the Okuden grade)
2nd Class - Okuden kuki ('second term' of the Okuden grade)
1st Class - Shinpiden ('mystery teaching' grade)
Between them, Okuden kuki and Shinpiden now covered what had formerly been
taught as Kaiden, with the Shinpiden level having almost the same content as the
Sandan level in the grading system originally used by Usui-Sensei.
Fumio Ogawa tells us that he learnt Reiki from his (step?)father, Keizo ( a student of
Kanichi Taketomi, and also a good friend of Usui-Sensei), and that in Keiso's day the
system was comprised of six grades/ levels.
These were called:
. 6th Class - Dai Rokutu
.5th Class - Dai Gotu
.4th Class - Dai Yontu
. 3rd Class - Dai Santu
.2nd Class - Okuden zenki
.1st Class - Okuden kuki
About 1930-31 Hayashi-Sensei is supposed to have begun teaching four levels:
Shoden (which incorporated: rokyu, gokyu, yonkyu and sankyu teachings)
Chuden: (which incorporated: nikyu, ikkyu and shodan)
Okuden: (equivalent to nidan)
Shinpiden: (equivalent to sandan)
While I feel it is important to be clear that all claims as to the evolving nature of the
grading system up to this point constitute little more than hearsay, we do know that
from 1935 - 1936 at least, Hayashi-sensei was using the system of three grades,
familiar to all students of Usui Shiki Ryoho.
Note:
While many now refer to the three Usui Shiki Ryoho grades as 'Level 1', 'Level 2',
and 'Master Level' (or alternatively: 'First Degree', 'Second Degree', 'Master Degree' )
- certificates issued by Takata-sensei use the terms: 'Introductory', 'Intermediate' and
'Advanced' for the respective courses of training.
After Takata-Sensei's death, in some of the newly evolving, 'western' styles of Reiki -
often referred to as 'independent' styles of Reiki - a four-level grading system came
into use. The Takata-style First and Second Degrees remained essentially the same,
however, the Third Degree became divided into two parts, often referred to as 3 and
3a - with the student receiving the full Master Level attunement/initiation in the first
part, but not being taught the attunement/initiation process itself until the second
part.*
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The four-part grading system: Shoden, Okuden, Shinpiden, & Goiku Kaiden ('highest
level') used in the modern-day Japanese Reiki system, Gendai Reiki Ho, divides up
the various elements of Reiki training in a very similar way to the 'independent',
western style grading mentioned above.
The gradings: Shoden, Chuden, Okuden & Shinpiden used in another recently
developed Japanese Reiki style - Komyo Reiki - also bear strong similarities to the
'independent' western system; while Jikiden Reiki, which professes to be based on
the system of Reiki treatment taught by Hayashi-Sensei in the late 1930's**,
employs the following gradings: Shoden, Okuden, Shihan-kaku (Assistant Teacher),
Shihan (Teacher), & Dai-Shihan.
_____
*While some teachers claim this modern four-level system is an acknowledgement of the
four-level grading system supposedly used during the late 1920's, early 30's, it has also been
suggested that perhaps the reverse is in fact the case, and that claims about the earlier
division of the system into four-levels are little more than a means of justifying the addition of
another level (and with it, an additional set of fees...)
** That is, at a period after Takata-sensei had completed her apprenticeship with Hayashisensei.
* * * * * * *
* * * * * * *
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“Curiouser and curiouser!” cried Alice ...
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ..Lewis Carroll
or:
THE STRANGE TALE OF THE '1986 REIKI JOURNAL ARTICLE'
THAT NEVER WAS...
Copyright © 2003 James Deacon
The short article, reprinted below, has appeared on more than one website and
claims to be from a 1986 issue of 'The Reiki Journal'.
['The Reiki Journal' is a publication of The American Reiki Association, Inc. - the
organisation founded in 1980 by Barbara Ray and Takata-Sensei.]
__________________________
Tracing the History: a Japanese Book on Dr. Usui
"Mieko Mitsui, a certified instructor of the Radiance Technique® who lives in New
York City and teaches there and in Japan, has researched more information about
Real Reiki® in Japan during trips last year and this. In a trip in 1985, she reported
meeting with an elderly man at the home of friends, where Mieko was told of a
privately printed book, "Usui Reiki Gakkai", which reportedly talks about "Reiki" and a
man named Usui. The book was described as an academic text, published just over
a decade ago, by a mathematician at Meiji University in Tokyo.
Mieko said she was told that Dr. Usui was born in 1865 and died in 1926. She also
said that the seven degrees of the Dr. Usui system of Real Reiki® were numbered in
reverse in the Japanese tradition - that the Seventh Degree was the first level
studied, the equivalent to the First Degree in the U.S. (Mieko explained that this
reverse order can be found in other areas of Japanese culture. Addresses on a letter,
for example, are often given in the reverse of the form in the U.S. and the western
world, with the country listed first, then the district, then city, followed by a person's
address. A person's name is given last.)
Mieko said that the basic philosophy of "Reiki," according to the elderly man she
interviewed, "is that the universe is ourselves...the act of carrying Light." Mieko said
she was also given a second book on healing sciences by friends in Japan. This
book, whose title roughly translates to "The Mastery of Healing with the Hands",
mentions numerous philosophies and techniques for healing There are passages
about a great healer named Usui, according to Mieko, although the book does not
specifically mention "Reiki" and the man called Usui in the book is not identified by a
first name."
__________________________
Now, we know that in 1985, Ms. Mitsui (who now apparently lives in Hawaii), did
indeed go back to Japan on a Reiki fact-finding mission.
We know that she started teaching 'western'-style Reiki there [her students include
Hiroshi Doi - founder of Gendai Reiki Ho] and in the process could be said to have
been responsible for single-handedly sparking a 'Reiki Revival' in Japan.
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We also know that Meiko Mitsui's initial discoveries have, over the years, inspired
other Reiki practitioners to carry out research into both the origins of Reiki, and also
into its current surviving forms of expression in Japan.
However, this is the thing I find slightly strange.
In June this year (2003) I contacted The American Reiki Association, Inc. [or, as it is
now called: The Radiance Technique International Association].
It was my intention to acquire either an actual back-copy of the relevant issue of 'The
Reiki Journal' - or at very least, a good quality Xerox of the original article itself -
along with permission to reproduce it here in the All Energy-Therapies Web, Reiki
Pages.
What follows is an extract from the reply, by the TRTIA's Director of Office Services,
to my enquiries:
"...we have gone back into storage and found our archive copies of "The Reiki
Journal" from 1986. There were 4 published, for January-March, April-June, July-
September, and October-December. I have now looked through each and every one
of them, and there are no articles about Meiko Mitsui ...
... Whatever the article you found may be, it is not an excerpt from "The Reiki
Journal" in 1986...
It seems that it is a fabrication, as are many pages on the Web. Feel free to let the
person who posted it know that it is not from a 1986 issue of "The Reiki Journal,"
too..."
So, this leads me to question, if this isn' t simply a case of someone not being
thorough - i.e. not checking the purported origins of a document before publishing it
on the web, why would anyone want to fabricate such an article?
Unless....
* * * * * * *
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* * * * * * *
REIKIWORD No 3, Answers
DOWN
1 Byosen 3 Renzoku 5 Saichi 6 Sensei 10 Kenyoku 12 Twentytwo 15 Shirushi 16 Sadako
17 Christmas Eve 18 Fukuyama 19 Mochizuki 20 Enkaku 22 Gassho 24 Taniai 25 Three
27 Shiki 31 One
ACROSS
2 Today 4 Okuden 7 Gyosei 8 Seiza 9 Gyoshi 11 Nentatsu 13 Shoden 14 Gray (Grey)
21 Toshihiro 22 Gokai 23 Kurama Yama 26 Saihoji 28 Hiromi 29 Shinpiden 30 Koki 32 Chie
* * * * * * *
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The contents of this E-book may be updated from time to time.
The availability of newer versions of this E-Book will be publicized on the
Free Reiki E-books page at: http://www.aetw.org
USE OF MATERIALS
You may freely publish the material contained in this e-book on your own website,
or in your Reiki Manuals*, newsletter*, or other 'not-for-profit'* publication
( - you may also translate it into other languages )
providing you publish it in its entirety
- including full Author and Copyright credits,
and:
If used on a website, you provide a live link back
[from the page where you place the material] to:
JAMES DEACON'S REIKI PAGES: http://www.aetw.org
If used in a manual*, newsletter*, or other printed medium*, you clearly credit:
JAMES DEACON'S REIKI PAGES: http://www.aetw.org
as the source of the material.
*There must be NO FINANCIAL GAIN from the use of this material.
If however, you do wish to include this material in a 'for-profit' publication,
you must seek and receive my express permission before doing so.
_______
If you simply wish to quote extracts from this material,
please make it obvious that they ARE extracts - i.e. use quotation marks
- and again clearly credit the source of the material.
Please do not use quotes out of context.
THANK YOU