3:02
And, you know, be kind… and the others were kind of more repetitive sounding, but for the Japanese they weren’t repetitive, like be kind, be… count your many blessings and so on, they all kind of sound the same, but they weren’t actually the same for the Japanese, because they’re subtlety of the difference of these is much greater understanding than we have in our culture. So I feel like she did a wonderful job of translating not just the language but the culture. And he does a very good job considering how difficult it is to historically go back and rebuild history in this way.
4:00
The other thing I like about Justin’s presentations is that he doesn’t have a Reiki attachment. He doesn’t need to like prove himself that he is like the fountain of all truth in Reiki. And it’s just so refreshing. He’s just doing his job as a scholar trying to get this paper together so that he gets his doctorate degree. And there is no hidden agenda in his papers… that I’ve noticed anyway. And with that I can take in a lot of what he’s saying that can be confrontive
04:42
… in a way that feels like, «well, you know, I just have to sit with it for a while and after a while it will become easy… So this is a small but significant thing for me, because I always heard her say that she had been with Mikao Us…. no! sorry, with Chujiro Hayashi, her teacher for a year and maybe it was a year altogether. But she was in Japan for like 6 ½ months, I think, the first time when she learned Reiki.
5:20

5:20
Justin said: «Well, you know, I have the the steamship manifest, you know, that shows when she arrived in Japan and when she left… so, you know, this is like physical evidence. So I went «well, hmm … OK». (laughs) And you know, what I find really amazing for me, is that (0544) in telling the Reiki story in… well (0547) in accepting the Reiki story and listening to it from my grandmother all these years and then it obviously, because Reiki has been so profound for me the history has gone into me, into this like profound sacred box or something inside of me. And it’s not to be changed. So when there is pressure to actually shift things a little bit, it takes time, I mean it’s not going to be «well, ok, it was 6 months instead of a year». It’s a very significant thing for me, because it changes the pace of the story for me.
6:36
So there are lots of these little things that Justin presents. Now, they were profound for me, I don’t know how it will be for, you know the other people in the Reiki community. For some people who are maybe a little bit less precious about the history than I am, it will be a relieve, because they’ll say «ok, so this is all based on facts, now I know I am not lying, so now I can tell the story, you know easily with more confidence».
7:11

7:11
So..ähm.. I do believe eventually that what will happen and what I am working on, actually this is my l’le project, is to keep the teaching story and to write the other story that’s like a parallel with it so that people actually don’t try to mix the two, which is what’s happening now … they are trying to make the teaching story more accurate, and the teaching that is not the point of the teaching story, to be accurate or to, you know, to have facts in it. So I feel that it will be really interesting to see if I can do this in meeting these scholars and so on and these researchers and really kind of putting together this historical thing that actually has very …there is a lot of parallels with the whole, you know, with the stories and so I’m hoping to be able to do that at some point and … so this is my l’le project… that comes out of all this research.
8:26
The other thing is that I am happy that there are, I would say, mindful and sincere scholars who a really taking Reiki seriously. For me this shows (0841) that Reiki  is ähm… the presence of Reiki is becoming more……well, I want to say ”worthy”, but that’s not really the word… (0901) somehow there is a recognition that Reiki is being a significant influence on the world population … So, I am really happy about that … so that’s a kind of an aside process that is going on with this research for me.
9:28

0:00
ähm (2 knocks in the background) (pauses) 0008 I think in the beginning I was naive enough to think that my contribution to the world really was about creating «new Reiki lights», there are lots of expressions in different languages that Reiki masters use for their new students. And I believe that that’s true in the sense that, you know, we have the opportunity to be with people and to allow them to remember who they really are. At the same time..it is… we are students as well. And so for me, every initiation I give, every class that I give, allows me to reach into the part of myself that becomes more and more authentically human.
01:11.
And for me that’s really on some level the most profound change that happens in a Reiki class …it is my change as a human being. And that so many people have been initiated as a Master for ‘personal growth’ but what they don’t really understand is the most profound personal growth is when you teach. I don’t, you know, I don’t support people being initiated as masters for personal growth without teaching because for me it’s like that is the sacred tool of a master for themselves is to be able to stand in this place where you are at one time, it’s very paradoxical, at one time (0202) «THE Master» and «THE Teacher» of Reiki and you get to touch these people not just physically, energetically and perhaps spiritually in very profound way and in an intimate way and at the same time you open yourself up totally in surrender to the energy. So you are both the top, as you are.. and then you are a student.
02:37
And this blend of a kind of paradoxical situation is the key to who we are as human beings. I believe that we of course can be masters of the universe but we also have to be part of the universe. So these paradoxical situations are very important and we learn that every time we teach. So I went from a place of just getting that this ‘task’ of mine was to first fulfil a family duty 03:09 (to carry on Reiki) and then to initate new reiki students, because that was my job, so to speak, and then this other piece where it became this wonderful practice of standing in as much presence as possible while surrendering all of myself. And this to me is the path of the master and really the contribution to the world. Yah!
3:45

0:00
Well I have no knowledge of this. You know, for me I received the initiation the way that my master taught me. I assume that it was the way that she received it from Chujiro Hayashi.. I don’t believe that… It was not in Hawayo Takata’s nature to make Reiki more palatable to the western mind. She wanted to make it, she wanted to transfer the power of Reiki and its connection to the Japanese culture to the western mind because that was essential to how it worked., not to involve other people and to make it better. You know this is really for me… a huge difference in the… interpretation of her movement.
1:08
So I have no idea I don’t know how Jikiden Reiki is practiced, I don’t care because it’s not my practice. It doesn’t mean that they are the genuine one or the original one. I don’t believe that any of the practices that are practiced today are the genuine one or the real one because it just depends on where you are. Like the association that is in Japan that is supposed to come from Mikao Usui’s one teaching and the association whose mission was to keep that teaching as accurate as possible, then I can say ok if in their practice somehow this didn’t appear then
(0207) (räusper)
it’s an anomaly. But we have no idea why and to speculate on that to fill in the blank is really dangerous. Because I have seen people do that with Hawayo Takata’s practice, and I know a lot about her practice, but say in one class she doesn’t mention this and so you know for that whole thing and that one master who eventually, you know the first degree student, who eventually becomes a master this particular one thing is not in their practice because in the first degree class she happened not to say this.
2:46

2:46
And so it becomes, you know, she never said that. Well I can totally accept that for many of the masters that she initiated because she taught to the student and to the class. And her classes were not structured in way that’s an outline. I mean she mostly always did the hand positions but in California she told them to start on the abdomen for some reason and in British Colombia she told them to start on the head. Why? I don’t know. But I actually have to just accept her wisdom in her teaching style. The hand positions are the same basically, but where to start is really different. And it was a kind of place of argument for a while. And I said, well, it doesn’t really matter. I mean what we know is that she taught each class individually, she taught each student individually, she taught each master how they needed to be taught. I saw that because I saw her prepare many masters and it really depended on their personality, right?
4:04

4:04
So Wanja Twan, who is very esoteric and has no shyness about asking questions about past lifes and all these others things. I mean she asked a lot of questions of my grandmother, I mean I wouldn’t have the nerve to even think about. So she ended up with an interesting group of …you know a knowledge from Hawayo Takata that I didn’t have because I wasn’t brave enough to ask the questions. And then there are other people who asked other kinds of questions or who took a part of the practice that they could relate to in their own personality and develop that part of it.
5:00
And it’s just really wonderful because when I could imagine sitting around the circle of masters that Hawayo Takata initiated that her practice was not embedded in one of us, it was embedded in all 22 of us. And it was only if you could take the big picture of the 22 of us, then you would get her practice. And that’s what was so magical for me. So I’m… I don’t like this kind of saying about when did this appear and when did this disappear because it’s calling for a lot of surmising that feel like is… I mean what is the point?
5:55

0:00
The aspects of mastery or the roles of mastery, as I have spoken about earlier, are specifically for the practice that I teach and hold, Usui Shiki Ryoho under the lineage that I carry. If to generalize this to all Reiki masters, what I would offer is that these are aspects of mastery as I see them. And everyone has a choice of whether or not they’re willing to take on these roles. So I see that a teacher is one that’s very obvious. And teacher has a very limited scope because even in our academic world, you know, you have a teacher and it’s for a certain course, for a certain time, for a certain number of classes. And then if you take the same class but 2.1, you get another teacher. So teacher is something who delivers something to the student.
1:20

4:58
The aspect of tradition keeper is one that’s new and I’m offering two weekends for masters and 2nd degree students who.. to come and talk about what they feel like tradition keeper is for them, how they feel like this role has been developed within our system and in our community. 0522 (räusper) …. (pauses)
5:35
In my mind tradition keeper begins with this understanding that I have had from my master and that is “you don’t change what I’ve given you”. And basically we haven’t, it’s basically the same former practice as I said earlier she taught to different classes and to different students a little bit differently but you can take the basis of that in the way that we teach today. So this is part of tradition keeper and there are some aspects of our tradition that are being challenged these days, oral tradition for instance. I find that all folk-art is taught by oral tradition, acupuncture, Chinese herbs, Shiatsu, Reiki. These.. all these martial arts all these are oral tradition teachings, you have a master, you have somebody you go to in person and that’s how you learn and you learn through doing.
6:53

6:53
The master gives you a few simple steps, you practice, practice, practice and then through your own practice and mentoring of your master you become a developed student. This part of the tradition is for me a human tradition. 0712 It’s like: I had a privilege to accompany very good friends of mi.. (hiccup) excuse me (pause)
7:24
I had the honour to ‚ve … 0725 (rolls her eyes) 0727 I’ve had the honour to know a couple who I feel like really personified teaching their children through the oral tradition. The mother put together immediately a scrapbook of family and of this child’s upbringing, how she grew and grew and grew as a child. And so she would take out this scrapbook like every week at least and they would go through the stories of where her grandparents came from, you know how they met, how their parents met, this is the parents when they were younger, before she was born, you know, this is her when she was born and how they changed their life and how they built their house. And all these oral tradition stories really enriched these children.
08:24