(IN)FREQUENTLY
ASKED QUESTIONS -
page 6
Copyright
© 2006/7 James Deacon
Is
it true that Mrs Takata taught different versions of the symbols
to different students?
Actually
there is very little evidence to support this (to all intents
and purposes it is something that falls in the category of 'Reiki
Myth')
At
the first meeting of the majority of Reiki masters - in Hawaii
in April 1982 - it emerged that Takata-Sensei had taught each
master somewhat differently (- i.e. she had adapted her approach
slightly with each student, as any good teacher would)
It
also emerged that a couple of the students were 'writing' the
symbols ever-so-slightly differently from most of the others [Takata-sensei
frequently spoke of 'writing' rather than 'drawing' symbols]
As
a result, some folks later claimed that Takata-sensei had shown
different students very different versions of the symbols.
However,
it is generally accepted that the minor differences which
actually existed were primarily due to mis-rememberings on the
part of the students (generally, Takata-sensei did not
allow students to keep copies of the symbols) .
While
later, endless different versions of the original symbols
began to appear, [due to students intentionally modifying
symbols and their meanings/significance as taught by Takata-sensei,
to suit their own purposes], originally, the primary
differences seemed to be in the way a couple of the students
wrote HSZSN (which is of course for many folk the most difficult
symbol to master)
It also emerged that there were what seemed to be two or
three slightly different versions of the DKM.
However,
it must be remembered that these two 'symbols' DKM and HSZSN are
in fact phrases written in Japanese kanji and just as there are
several ways of writing words/phrases in the 'roman' (English)
alphabet, eg: Block Capital and lower-case letters of numerous
different 'font' styles, and also cursive /handwriting script
- with most individuals having their own style - so too
with Japanese writing.
Essentially
there are four main Japanese writing styles, and if anything,
the 'different' versions of the DKM are due to nothing more than
the phrase being written in a couple of different styles….
In
describing what Reiki Ryoho is to others, should we present it
as an alternative to traditional mainstream western medical practice?
Use
of the term 'alternative' (in connection with Reiki - or any other
'non-mainstream' form of palliative/ameliorative practice) may
be seen as somewhat antagonistic by the medical community - and
in my opinion, only helps to strengthen the divisive "us
versus them" perception that so many practitioners (not solely
mainstream ones) hold.
Personally,
I feel we should speak of Reiki Ryoho more in terms of being "complementary
to…" rather than "an alternative to…"
If
you want to speak of Reiki Ryoho as being an 'alternative' to
traditional mainstream western medical practice, then that is
of course your choice - but, just precisely which aspect
of mainstream medical practice do you consider it to be an alternative
to?
If
you are lying in a mangled heap of metal that moments before was
an automobile, with blood spurting out from the gash in your femoral
artery, and theres a shard of what used to be your dashboard which
has taken an intercostal detour, straight into your left lung
- given a straight 'either or' choice, would you opt for a Reiki
treatment, or would you prefer I call a Paramedic?
In
your Reiki Timeline you say
"Cognisant of the likely entry of Japan into what we now
designate W.W.II, and of the moral and ethical conflict between
resuming military duty and his Reiki values, Hayashi Sensei …
committed seppuku (suicide)". But surely as a doctor his
job would have been to save lives - to heal the wounded?
Indeed.
Save them, and patch them up - so that a great many could then
go back to battle and kill people…
Also,
we must remember that as well as being a Doctor, Hayashi-sensei
had been a Commander in the Imperial Navy [ - up to the time of
his death, he was still a Commander in the Naval Reserve].
He
had previously been Director of Ominato Port Defense Station -
and as a Commander, even in a defensive posting (as would probably
be offered yet again to the 59/60 year-old Reserve officer), in
his eyes, he would have been responsible for the deaths (caused
by those under his command) of all Naval and Airbourne
forces attacking their position...
I
have heard you and others mention: Holding The Healing Space in
connection with a Reiki treatment. What does this involve, are
you referring to the atmosphere you create: space clearing, toning,
smudging, drawing the symbols in the air around your treatment
area, and such things?
The
phrase 'Holding the Healing Space' refers to the whole process
of facilitating the client's 'opportunity for healing' - the creating
and maintaining ('holding') of a suitable environment - not just
the physical environment but also (and more importantly)
the emotional and energetic 'environment': a safe
and relaxing psychological 'inner space' in which the individual
can heal themself with Reiki's assistance.
So
essentially it involves "whatever it takes" for that
particular session with that particular client.
But don't get too hung up on 'bells and whistles'.
Can you really imagine Usui-sensei doing smudging, etc
While the client is with us, the atmosphere of the room, the sensory
stimulus - music, warmth, lighting, fragrance, etc (or lack of
it), and the treatment itself - none of it is about what we
want/like/consider conducive to healing - rather it is about
what the client wants - about what enhances the experience
for them.
I
have been reading on several different Reiki forums about
the 'three diamonds' or 'three haras' that make up the hara system...?
In
the 'Hara System' there is only one Hara
There
is commonly confusion here. The concept of 'Hara' often becomes
confused with the related concept of 'tanden' (even amongst many
who teach the Japanese Reiki styles!)
Hara
literally means 'belly' - and is commonly used to refer to the
lower part of the abdomen - the area between the navel and the
top of the pubic bone. Though it is - more fully - the entire
area from the top of the pubic bone up to the base of the sternum
(encompassing abdomen and diaphram).
In
many Japanese arts (spiritual, therapeutic, martial or creative)
the term 'Hara' is often used as a shortened way of referring
to 'the tanden that lies in the Hara'
The
'tanden' [more properly called the 'Seiki Tanden' or 'Seika no
Itten'] is an energy centre - a focal point, or rather, a focal
area - a place of 'energetic convergence', located deep
inside the body, in a specific area of the Hara, roughly midway
between the navel and the top of the pubic bone (people often
say 2 inches [4-5cm] below the navel)
In
the more traditional Japanese spiritual, therapeutic, martial
and creative arts there is Hara (belly) and there is only one
tanden - situated within the Hara. And this one 'Seiki
Tanden' - this abdominal centre, is the focal point for all 'dimensions'
of energy - personal, spiritual and otherwise.
Ones
very life - even ones spirit itself, is seen to reside here.
However,
many who now claim to be teaching the Japanese 'Hara System' are
actually teaching the Chinese 'Three Jewels' or 'Three Tan Tien'
system instead.
You
see, in Japan, there are also several spiritual, therapeutic,
martial and creative disciplines ( - some , 'imported' - having
actually originated in China, others, 'homegrown', yet nonetheless
very heavily influenced by Chinese Chi Gung/Qi Gong philosophy)
which speak of not one, but three tandens (Chinese:'tan
tien' also 'dan tian' ) and their associated Chinese attributes.
In
the Chinese system, the 'lower tanden' is identical (position-wise)
to the Seika Tanden conceived of in the traditional Japanese philosophy/practice
we refer to as 'the hara system' or 'the Way of Hara'
However, the Chinese system posits a second (middle) tanden in
the region of the thymus / chest, and a third (upper) tanden in
the region of the pineal gland / brow
These
two additional tanden have no place in the 'Hara System'
- for the simple reason that neither of them are located within
the Hara (- even using the term in its broadest sense, i.e. indicating
the entire area from the top of the pubic bone up to the
base of the sternum)
As
mentioned, in the Japanese 'Hara System', Seika
Tanden is situated within the Hara - and, under certain
circumstances the term 'Hara' may be used to imply this singular
tanden
However
when it comes to the Chinese-influenced systems, the term 'Hara'
cannot be used to refer to the two additional tanden which
are situated at the brow and the 'heart'
Hara
means 'belly'
You
cannot have a 'middle belly' in your chest, nor an 'upper belly'
in your head!
Is it known if Mrs Takata ever taught Reiki in Japan?
There
are several audio recordings of Takata-sensei talking about Reiki,
and in one, she mentions how she went to Japan to teach a few
people the introductory level in 1975. She also spoke if her intention
of returning to teach the second level - and eventually initiate
several masters in Japan also.
However,
it seems Takata-sensei never got the opportunity to return to
Japan to teach level 2, and certainly not the master level*
The reasons behind this are not clear, but possibly can be put
down to health. I believe it was sometime in '75 or '76 that Takata-sensei
had her first heart attack, so after this she was probably less
inclined to travel overseas...
We know of course that Takata-sensei went to visit Hayashi-sensei's
widow, Chie, in the early 1950's - so I suppose it is possible
she taught some classes there at that time.
*[Phyllis
Furumoto. has confirmed that no masters were created by her grandmother
in Japan in the 70's]
Is there any way to do the Nerve Stroke (Ketsueki Kohan Ho) technique
on yourself?
In
my opinion, not unless you are made of rubber!
I have never met anyone who can physically perform the full
spinal sweep on themselves.
However,
you can do a simplified version, depending how flexible you are.
Just
reach behind your back with one arm and reach up as far as is
comfortable (perhaps you can get up between your shoulder-blades)
- and using the back of your hand, sweep gently down your spine
to the tailbone. (You are still essentially doing the 'nerve stroke',
just not starting from the occipital ridge)
Alternatively,
if you have a suitably developed ability, you can perform
Ketsueki Kohan Ho as a 'visualisation' (or rather - as
a deeply, and precisely imagined, re-experiencing of the sensations
created when receiving the technique from another practitioner)
The
degree to which this will be effective depends entirely on how
well you can recreate the experience.
Far
better (and also possibly, far easier) to go to a Reiki share
and trade ketsueki with others, 'hand to hand'
[As
with all other Reiki techniques, there is a particular energy-dynamic
in sharing in the experience of Ketsueki Kohan Ho with
another person that is not present in self-work]
Instead of placing both hands on the healee, can you only use
one? And does the total amount of energy that would have flowed
from both hands now flow from the one? And what about placing
one hand on top of the other to increase flow - I read we were
not really meant to do this?
Some
people do only use one hand to give treatment, keeping
the other by their side. This is the way Fumio Ogawa taught his
students to practice Reiki. However, giving treatment in this
way does not necessarily seem to result in increased intensity
of flow in the hand being used.
I
and many other folk often work with one hand in contact with the
body and the other held at varying distances from the body (in
the biofield/aura) - and again, in giving treatment in this way,
I personally have not been aware of this causing an increased
intensity of flow in the hand that is in body-contact. [It does
however bring a further dimension of interaction to the practice,
which, in my experience, seems to assist the client achieve swifter
resolution of issues being treated.]
As
to the practice of placing one hand on top of the other: somewhere
along the line, the idea that you should not connect (or for that
matter, cross) the hands has crept into various lineages of Reiki
from certain specific forms of 'magnetic healing' therapy. The
theory behind this being that in doing so you would somehow 'short
out' the energy flow.
Personally, I find that touching the hands together or even placing
them one on top of the other can indeed produce the effect of
increasing Reiki flow.
However,
it must be remembered that greater intensity of flow does
not necessarily mean more effective Reiki
In
my opinion, greater subtlety is more important than greater
intensity.
I am thinking about doing a Reiki course, but I've read that new
students go through this 21 day period of automatic detox, and
that it can be unpleasant depending how out of balance your system
is. This worries me.
The
whole '21 day cleanse' is something that has ascended into the
realms of 'Reiki Myth' and has been blown out of all proportion.
The Reiki initiation is primarily about conferring/awakening therapeutic
ability, and as a result, it may trigger automatic and
often intense self healing processes ['all healing is self-healing']
in the student.
However,
there is no reason for anyone to experience such
unpleasant abreactive phenomena
A
sustained course of Reiki treatments prior to Initiation
will rebalance the students system in a more leisurely and less
acute manner than occurs in those who undergo initiation while
in an imbalanced / unwell state.
My teacher said that there is no such
thing as a 'right' or 'wrong' Reiki attunement process?
It
really does come down to how the word 'Reiki' is being
used here:
If we are taking the word 'Reiki' as a contraction of Usui
Reiki Ryoho, then in my opinion, this statement is incorrect.
However
if we are taking the word 'Reiki' in the commonly-used (and, as
I see it, incorrect) sense - i.e. as a generic term
for just about any form of channeled healing (whether energy or
spirit), then, in an absolute sense, the statement might be
seen to be true:
all attunements will attune you to something (otherwise
we wouldn't label them as 'attunements')
but the emphasis should be on the word something
Different attunements will attune you to different
things...
All
attunements will attune you to something
Not
all attunements will attune you to the specific Spiritual
Energetic Phenomenon that is at the heart of Usui Reiki Ryoho.
On
a related note: Whatever attunements you have received
are modified by other, different attunements you later
receive, and what you pass on is further modified by the
specific attunement process you use to pass on attunements
to others
Since I received my attunements, my
Reiki master has begun to use a new symbol in place of one of
the symbols I was attuned with, and has requested that we all
use the new symbol when attuning students of our own. Do I need
to get re-attuned with the new symbol in order to be able to use
it?
Personally,
I feel that you have to have experienced a symbol (via attunement)
before you can really use it effectively - and especially
so, if you wish to use it to attune others. It doesn't matter
even if the new symbol is only slightly different to the one you
were actually attuned with, the differences may be very subtle,
but there will be a difference.
Should there be a gap between level
1 and 2 attunements? Some people are saying that both Usui and
Hayashi taught Reiki 1 and 2 together - that this was the original
approach?
In
the 'Usui Reiki Ryoho Hikkei',
in response
to the Question: "How can I receive the second degree ....."?
Usui-sensei
answers:
".....We will give okuden to enthusiastic shoden students
who bring good results, are of good character, and behave properly."
This
in itself would suggest that there had to be a period of time
between shoden (level 1) and okuden (level 2) in order to establish
the required criteria, i.e. that the student is achieving
good results in their shoden practice*,
is also ethical in their practice (as well as in life generally);
and amongst other things, that they are not boasting about
their newly-awakened abilities, making false claims as to how
they gained them, attempting to instruct others in things they
themselves have not yet mastered, etc, etc.
[*It
is a traditional approach that only when a student is perceived
to have integrated a given element of a teaching - and 'run with
it' as far as they can - that the next element is presented to
them.]
Takata-sensei
tells us that her level 1 and 2 training with Hayashi-Sensei
took the form of an apprenticeship/internship at his clinic, and
lasted well over a year. (She received the level 1 initiation
in 1935 and the level 2 in 1936). However, she also tells us that
initial tuition for the level 1 consisted of four
days of training - a separate initiation being given on each day;
also each day dealt with a different area of treatment: Day
1 - the head and neck, and related medical conditions; Day 2 -
the front of the body; Day 3 - the back, spine and nervous systems;
Day 4 accidents and acute illnesses; and also with the spiritual
aspects of Reiki - including the Principles.
Chiyoko
Yamaguchi (Jikiden Reiki) claimed that, in 1938, her
training with Hayashi-sensei took a form not dissimilar to this
initial 'seminar'-style teaching, though perhaps of a somewhat
simplified nature - as apparently it consisted of both
Level 1 and 2, presented over a single five-day period. This is
the primary source for the belief that Hayashi-sensei taught levels
1 and 2 back-to-back, but as we can see from Takata-sensei's training,
it was not the way he was teaching back in 1935/36.
Can we send distant treatment to several
people at the same time?
We
can send to several people at the same time.
-
but perhaps we should be mindful that if we choose to do so, we
are not doing so out of laziness.
I
personally feel that in providing distant treatment, the client
is deserving of the same level of individual attention and care
as would be afforded to them were we treating them 'in-person'.
In
a recording made at a level 2 class, Takata-sensei said that we
should treat only one person at a time; and even then,
treat a maximum of three people in succession [i.e. during
any one session]
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