2:28
I have been in some family constellation work through students of Bert Hellinger . I’ve been very taken by depth of forgiveness that happens as a result of simply , in my book, understanding circumstances. So
0251 (räusper)
2:56
I haven’t done my own personal familywork, with family constellation work, which I would like to, but the situation has never come up. But I have done work within the lineage, so we had a constellation where there was a person standing in for Mikao Usui, standing in for Chujiro Haysashi, standing in for Hawayo Takata and standing in for me, Phyllis Furumoto. And then… for the successor of the lineage. Fascinating, really fascinating. And what happened was, is that in all of our imagination we found out that we had never connected like Mikao Usui with Chujiro Hayashi and imagined them having conversation, which is exactly what happened in the constellation. And for Hawayo Takata to have conversation with Chujiro Hayashi, which of course she did many, many times, for hours, I’m sure.
4:06

0:00
Another application of form and essence is this piece about what… and the answer to the question “what practice is it that I follow”. So there is one, is initiations, that’s essence for me and the other is the form of practice, that’s the form, obviously. And there are many masters that I have initiated, who don’t practice this form but they have the initiations. So… and then as I said before, there are other people who have been initiated into another practice, who adopt this form. So for me both of them are equal. I don’t find that form is more important than essence or the other way around, they create a kind of partnership….
1:07
Those people are very.. in some way in a kind of bloodline, as you said, people who can trace their initiation through from Hawayo Takata or me or from Chujiro Hayashi. Then the… evaluation is on the form, because if the form is in alignment with this practice, then they’re practicing this system. If their form is somewhat out of alignment, but their intention is to practice this system, then they are.. they just have alignment issues.
1:58

1:58
If they are not intending to practice this system but are very close to the actual form of this system, then their intention is that they are not practicing this form – they are practicing another form. But then there are people who don’t practice this form and they are, you know, some percentage outside of the alignment and their initiation is from another form, then it seems that they are really practicing another form. So… I hope that was really clear?.. It seems not clear. Anyway…
2:49
If you want to speak about Barbara McGregor, I actually don’t know what her practice is, so I couldn’t make any kind of judgement. I do know that her…the way she teaches and her attitude toward other masters and so on is not in alignment with this system. She is very much of a woman on her own. And her students are her students… and I have known other Reiki masters who are like that as well. That they won’t teach or mentor anybody else’s students. And I have found that always to be disconcerting but I also accept it..
3:52
RV: when you say: ‘this sytem’, that’s equivalent to Usui Shiki Ryoho?
4:03
Yes, but now to be specific: it’s Usui Shiki Ryoho honouring the lineage of Mikao Usui, Chujiro Hayashi, Hawayo Takata and Phyllis Furumoto. Because without the lineage you can’t differentiate from all the other practices that practice but don’t honour this lineage.
4:27

1:44
Trying to translate Japanese into English or any other language is difficult and what he doesn’t really understand is that of course he can go to a generalized thing but she had full knowledge of Japanese and she had full knowledge of English and so her translation not just included the linguistic translation but included the cultural and the practice translation. So for me it’s like “well why not Reiki Master?”. And I agree with him on the point that in Japan you don’t declare yourself a Reiki Master and you don’t declare yourself a Grand Master. These are done through recognition. And I was not … I didn’t declare myself a Reiki Master nor did I declare myself a lineage bearer or a Grand Master. That was done through the recognition of my grandmother and of my colleagues and of students. So I’m fine with being Phyllis Furumoto and this other part for me really is important. That recognition has a lot to bear. So I agree with him on that point. (0306) … (räusper) And…
3:11
And as an aside to term these politics, for me it’s not politics because we are not talking about social behaviour. We are talking about the manifestation of spiritual practice which has a totally different meaning. So there are….
3:34

11:02
So the succession may of not be one person, I don’t know. It could end up being a group of people, but for sure the master body of this system needs to be able to open to another way of thinking and another way of being as masters, I would say a higher expression of mastery in order for the succession-process to be successful. And what I mean by successful is that it is done not without conflict because I don’t believe that there is a possibility of no conflict but I believe that we can see the conflict as a natural progression toward a creative resolution, reconciliation.
11:59
And if they don’t keep that in mind, if they vote… if they want to take a vote by personality, then I will have failed. Because this position is not about personality, I mean, I would have lost, hands down if they would have taken a vote on personality, because my personality was a wreck. Reiki healed me. This having to force myself out of my personality idiosyncrasies to think bigger and to think, you know, more humane, you know, it made me this way. You know, I might have had leaning sort of. But y’know it made me give up a lot of personality distortions. And it’s not about personality…..
13:00

14:59
And this group of masters will accompany me through this process of succession and education and at the end our end-state in a year hopefully will be a collective lineage bearing… a collective lineage bearing is the name of the end-state of being. And that will open up a whole field of understanding that will go
1531 through another (schlägt etwas mit dem Arm)
1532 sorry
another process.
1537 (Hintergrundgeräusch)
And my instrument for doing this is going to be in a webinar-situation where the 16 or 20 people who have the small group of go through this process will sit and do this talking over the webinar. So nobody has to travel you only have to have a really good internet connection and willingness to spend time on your computer.
16:06

0:00
It’s specifically called…. (sighs) OK lets start again
0:14
When I refer to this system or the system or the system as I teach it or the system that Hawayo Takata passed on I’m speaking about a system called “Usui Shiki Ryoho” which was the original name of the system as Hawayo Takata taught it, however she just called it Reiki because it was easier. I guess. And… Usui Shiki Ryoho translated roughly into English is “The Usui System of Natural Healing”. So we used that phrase in English for many years up until about 1994 or 5 and then I reverted back to Usui Shiki Ryoho because many people took on Usui’s system of natural healing, but it was not really the Usui system of natural healing, it was something else.
1:19
But they didn’t understand that the naming the system actually named a certain form of practice. So when that became more clear then I also in the late 1990s decided to add the lineage because that really identified it as a specific practice. So for me its Usui Shiki Ryoho honouring the lineage of Mikao Usui, Chujiro Hayashi, Hawayo Takata and Phyllis Furumoto.
2:00