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# . ....Yamaguchi Johrei Reiki ?

[Hyakuten Inamoto describing his training with Chiyoko Yamaguchi]

Here is how we (5 students, but 3 students dropped out a few months later) did the training with Mrs. Yamaguchi:

  • We got together every Monday afternoon at her apartment room and a few month later in a Japanese room on the 2nd floor of Tadao's stationery store handed down from his father. Tadao was a stationer. He was not a Reiki practitioner at all. He was very much involved in other healing modality called “Jorei.” He was a secretary-general of “J Healing”, short for Jorei Healing.

  • We chanted “Reiki Kyogi (Principles) three times together

  • Each student was given Reiju by Mrs. Yamaguchi. Personally I received Reiju 60 times more or less from her whom we used to call “Okaa-san” or “mother.”

  • Reiki healing practice among students together with Mrs. Ymaguchi.( receiving and giving Reiki healing on each other.) During the practice time she taught us whatever teachings of Hayashi Sensei she could recall.

  • A tea break. (Sometimes Tadao joined us and enjoyed chatting over a cup of tea.)

  • Sharing experiences of each student and a question and answer time.” 

It is interesting just how deeply the Yamaguchi's were involved with Jorei [Johrei] healing.

Tadao had joined two or three different organisations based on the teachings of Mokichi Okada - founder of the Johrei healing method.
[There are a number of different organisations, presenting different variations on Okada's teachings – just as we find different variations of Reiki Ryoho]

Hyakuten tells us Tadao actually held the position of secretary-general of one of these organisations.

And Tadao's mother, Chiyoko, was also a member of one of the Johrei healing organisations
Seems she originally joined as she was interested in the effects of integrating Johrei with Reiki!

Not only did she become a Johrei practitioner, giving Jorei healing at meetings; but according to Tadao, she actually went on to become a Teacher in the particular organisation.

It would be interesting to know specifically which Johrei healing organisation she belonged to.

And what degree of influence the particular version of the Johrei teachings (and her own Johrei teacher status) had on her Reiki...


# . ....Usui Reiki RYOHO ...

The inscription on the Usui Memorial refers to Usui-sensei's practice as “Reiki RYOHO”.

Also, we have the document from the Usui Reiki RYOHO Gakkai, entitled the Reiki RYOHO Hikkei* and in this document the Five Principles are referred to as “Usui Reiki RYOHO Kyogi” :
“The doctrine of Usui Reiki RYOHO”

And in another section of this same document entitled:
"Kokai Denju Setsumei ” (a Q&A session with Usui-sensei himself)
– the term “Reiki RYOHO” is used over and over again.

One of Chujiro Hayashi's, students: Shou Matsui, writing about the art in a Japanese Newspaper in 1928, also uses the name “Reiki RYOHO”**

And while actually teaching under the name “Usui Shiki RYOHO”***, Takata-sensei also referred to Usui-sensei's own practice as Usui “Reiki RYOHO”.

It is the RYOHO part of the name “Reiki Ryoho” which identifies the practice as a form of therapeutic treatment.

療法) =can be translated as: remedy, (medical) treatment, or therapy.

So, is it perhaps a little strange that none of the more popular modernday Japanese styles: Gendai Reiki Ho, Komyo Reiki, Jikiden Reiki, Reido Reiki, etc. have the word RYOHO in their names?

(and, for that matter, is it perhaps also a little strange that none of the creators of these styles took the opportunity to honour the person from whom they all claim lineage by including reference to him in the names they have adopted for their styles?)

*       Hikkei = “companion” ( i.e.: manual)
*     Interestingly, Matsui makes no mention of the term: “Shin Shin Kaizen” which some people claim was part of the
         name of the system ...
* *
*  “Usui Shiki” = “Usui-style”

# . ....On the Gakkai, and the Reiki symbols...

Originally, Hiroshi Doi stated that the Gakkai no longer teach or use the symbols - that they merely showed them to students out of historical interest.

He also stated that, in the Gakkai, the symbols did not have names, but were referred to by numbers - symbol 1, symbol 2 etc.

Then later he seems to have changed his mind:

Apparently the Gakkai do use the symbols afterall.
Oh, and they do have names.
Oh, and the SHK symbol as taught in 'western' Reiki - which Doi had apparently previously told one Reiki 'famous name' was the same as the symbol he'd been shown by the Gakkai - suddenly wasn't the same.
And then of course, he informed us that The DKM wasnt a reiki symbol at all.

What next, I wonder...

# . ...."Reiki comes in through the crown ..."

It is frequently said that Reiki enters via the top of the head - i.e. via the Crown centre - then flows down through the other energy centres...

So how come, at the culmination of his 21-day meditation on Kurama-yama, Usui-sensei's Reiki experience began when the 'light' (DKM) struck him - not on the top of his head - but rather in the middle of his forehead?

# . ....Where does Reiki...? (a "beginner's mind" question)

Ok, so people often ask the question "where does Reiki come from?"

But have you ever wondered: Where does Reiki go to?
I mean, you give someone Reiki - lots of Reiki - in some cases, day after day, for several weeks. The person gets better
(- or alternatively, chooses not to). So, what happens to all the Reiki that has been channeled to them?
Has it been: 'used up' ? transformed into somethng else [if so, what]?
does it just stay there, pervading the person's aura? does it 'bleed out' - escape back into the ether?
Or something else

# . ....Feeling the Reiki?

When we speak of 'feeling the Reiki energy', are we actually feeling the Reiki energy, or are we simply feeling an energetic response - a response within our own body-energy - elicited by the phenomenon that is Reiki?

# . ....Uchideshi

In 1935, Takata-sensei had travelled to Japan to inform her parents of the death of one of her sisters in Hawaii (also bringing her late husband's ashes to be interred in Kyoto).
After receiving Reiki treatment for several health conditions, she was accepted as a student of Reiki by Hayashi-sensei, and began an internship at his clinic.
Some months later, Takata-sensei's parents left Japan to return to Hawaii, and we are told that Takata-sensei moved into the Hayashi's home.
Now to 'western' minds, little significance is placed on this fact (- other than perhaps a fleeting thought that the Hayashi' were kind to give her a place to stay), and, other than to express her gratitude to the Hayashis,Takata-sensei herself did not 'make a big thing' of it when recounting information about this time in her life.
However, in Japanese culture, a student being invited to live as a member of their teacher's household (no matter what the nature of the discipline they are studying) is seen as something of great significance. It is a great honour - something only bestowed on a student who displays the highest potential.

To be invited to live with the teacher's family is to become uchideshi ('inside student') - a live-in student who receives special training - with a focus on becoming the teacher's successor...

# . ....The Gokai 'User Instructions'

The instructions accompanying the Gokai tell us:

"Mornings and evenings sit in the gassho position and repeat these words out loud and in your heart. For the improvement of mind and body…"

Perhaps they should also include something to this effect:

"From morning to evening, live these words with every breath you take.
For it is in their application in the midst of daily life that the fullness of their power truly manifests..."

# . ....Reiki without permission...

Some people, when faced with the ethical dilemma of offering Reiki when it has not specifically been requested, work with the intent that if it is rejected by the intended recipient, the Reiki go to the nearest living thing that will accept it (or simply, that will not refuse it)

So what happens if the nearest living thing happens to be the bacteria or a virus (both living beings - however simple in nature) which happen to be threatening the life of the intended recipient?

# . ....From reiju to denju...

Many people are seemingly of the opinion that, as Usui-sensei originally worked with the incremental reiju process as a means of 'awakening' the Reiki Ability in his students, then it must have been someone else - such as Hayashi-sensei - who devised the denju (initiation) process as used by Takata-sensei.
But why? Are we expected to believe that, having begun to work with his reiju process (as opposed to Hiroshi Doi's reiju - or Chris Marsh's, for that matter), Usui-sensei never experimented: never modified the initial process, never attempted to improve on it? Or, perhaps, if he found something more effective, even replace it?

We know Usui-sensei's system went through various evolutionary changes - e.g. the incorporation of the gokai, the introduction of a grading system, the gradual increase in emphasis on the therapeutic side of his system, where previously the focus had been primarily on Spiritual development.
We are also told that the symbols were not a component of the therapeutic side of the system in the very early days - that they were something Usui-sensei introduced at a point during its continued evolution - this action in itself marking a quite significant shift from earlier practice.
Now, as the symbols are a vital part of the denju process, could it be that their introduction coincided with the shift (whether immediate or gradual) from reiju to denju ?
That a denju process (possibly only a proto-version of the more familiar, later denju process) came into use as the direct result of a need for a more effective 'delivery system', as it were, for the newly introduced symbolic keys we are now all familiar with?

# . ....The Usui Memorial - Usui Rei-Ho.

The memorial stone which stands next to Usui-sensei's grave in the grounds of the Saihoji Temple, Tokyo, bears the one and only known public account of Mikao Usui's work (and, for that matter, of his very existence). If we are to accept its authenticity (and there has been some speculation about this), the stone was erected in February, 1927 - less than a year after Usui-sensei's death.
The inscription on the stone is written in an old form of Japanese (written Japanese was simplified after WW2) and there have been several translations - either directly, or via modern Japanese - into English.

However, contrary to what many people seem to believe, in the original Japanese, the title of the inscription speaks of Usui-sensei, not as the founder of Reiki (nor of Reiki Ryoho for that matter), but rather, the founder of something called:
Rei Ho
(lit. 'the Spiritual Method').

Now, some observant folk, having picked up on this, have attempted to explain it away by claiming that Rei Ho is somehow a contraction of Reiki Ryoho?
Not only is there no evidence to support this claim, but in the very text of the memorial stone itself we can clearly read just what Usui-sensei's Rei Ho - his Spiritual Method for improving mind and body - actually entails.
This Rei Ho does not involve any form of hands-on healing...

Yet the term Reiki is indeed also mentioned in the inscription. In the account of the meditation on Mount Kurama, it states that Usui-sensei experienced "a large Reiki" over his head.
"a large Reiki"?
This wording, implying that (at least at the time the inscription was written) Reiki - rather than being understood in the modern
conceptualisation as abstract 'energy', was perceived to be some 'thing' - a Presence or Spirit of some sort perhaps?

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