土居裕老師的采訪 Hiroshi Doi is Interviewed

土居裕老師 Hiroshi Doi 是日本靈氣的權威。 他本身在臼井靈氣療法學會中的會員資格使他在靈氣界處於一個非常獨特的位置，也讓我們可以獲取有關臼井甕男老師原始靈氣治療方法的相關資訊。 他致力於治愈和保護臼井靈氣系統，這使他成為靈氣社群的珍貴資源。 他還開發了一種名為現代靈氣 Gendai Reiki 的靈氣療法系統，並且是現代靈氣法一書的作者。 他居住在日本京都。 本文由稻本百天老師自日文翻譯。

土居裕老師：我的祖父是一位禪宗和尚，他的擁有世代相傳的傳承血統。但我並沒有成為禪僧，不過我從小就練習坐禪，自然而然地相信看不見的世界。畢業後在當時的國營的電話公司工作，12年後離開了公司。從那以後，我有很多職業。在那些日子裡，我一直在練習坐禪（雖然不是那麼熱情）。

我想我是在無意識地追求我的人生目標。我經常改變職業的原因是因為我發現每一份工作都不適合我的人生目標。

我現在知道，更重要的是如何處理一份工作，從這份工作中學到什麼，而不是從事什麼樣的工作。我想我當時是在追逐身外的幸福(Blue Bird of Happiness)。

我和我的家人身體都很好，但公司的同事和客戶有很多疑難雜症。我的一個好朋友因為腦溢血導致身體一側癱瘓，這件事讓我對“治愈”產生了興趣。在不知不覺中，我變得非常專注於治療事物，並在 80 年代和 90 年代期間學習了 30 多種不同的治療方式，希望在我 60 歲時在我家開設一家治療沙龍。

在我治療研究的早期階段，我碰巧結識了一位傳統的日本靈氣練習者。然而，當時我並不知道他是一名靈氣修煉者。我只是被告知這是一種有效的覆手治療方式。以後我可能有機會再詳細介紹這個故事。

土居裕老師：大約在 80 年代末，我第一次聽到“靈氣”這個名字是在東京的一個名為“神明館治療”的意識能量研討會上。其中一位參與者有一本名為《靈氣療法》的書，這是一本由 Barbra Ray 博士撰寫並由居住在紐約的 Mieko Mitsui 女士翻譯的日文版。三井三重子女士是Radiance Technique的靈氣老師，我聽說她回到日本舉辦靈氣研討會。所以我參加了她在大阪的第一級和第二級靈氣課程。這是在 1990 年或 1991 年的事。

當我參加第一階靈氣課程時，由於過度練習高爾夫球，我的左手腕疼痛，晚上幾乎無法入睡。令我驚訝的是，我的疼痛在一夜之間痊癒了。這是我第一次體驗靈氣，也是在這個時候我第一次意識到靈氣的效用。

土居裕老師：我和三井女士一起接受了第二度靈氣訓練，聽說第三階靈氣可以提升靈性，我非常願意學習第三階。由於我沒有任何外語知識，而我希望在日本學習靈氣。但三井老師沒有資格教授三等以上的班級，所以我當時只得滿足於二等的學習。

有人告訴我傳統的日本靈氣已經滅絕，學會已不復存在，但我想知道，即使學會已經消失，也一定有一些學生是學會分支機構的成員，因為學會遍布各地日本，我想向他們學習靈氣。我試圖通過互聯網和其他方式收集有用的信息，但徒勞無功。因此，我得出了學界完全消失的結論。

93 年夏天，我去東京參加了一個英式水晶療愈研討會。在那裡，我碰巧結識了一位成為學會會員 40 多年的老太太。我從她那裡得知臼井靈氣療法學會仍然存在。多虧她的介紹，我於 1993 年 10 月被邀請加入學會。 在京都，我被第 6 代社長小山夫人以傳統靈氣療法的靈授(Reiju)（學會風格的靈氣點化）形式灌輸了靈氣。那時小山老師已經87歲了，我清楚地記得，她很友善，讓我這樣的新成員坐在她旁邊，溫柔地回答了我的許多問題。

土居裕老師：臼井老師於 1865 年 8 月出生於岐阜縣谷合村。他早年離開家鄉，在歐洲、美國和中國的學習過程中不斷地掙扎。他通過許多不同的職業拓寬了自己的想法：公務員、辦公室工作人員、商人、新聞工作者、秘書和政治家等等。最終，他開始尋求生命的目的，並認識到生命的目的是達到安心立命的狀態，也就是說，要了解一個事實，即每個人都被宇宙賦予了一個角色，我們需要以平靜的心態完成它，我們應該相信一切並將一切交給宇宙，無論在這個生命過程中發生什麼。他走上禪宗之路，是為了把那個意思真正的理解並成為靈魂中的一種真實感受，而不僅僅是頭腦中的領悟。在京都的一座佛寺，他在大約三年的時間裡修習坐禪，以爭取真正的覺悟狀態，或開悟，就像安心立命一樣。但他仍然無法達到開悟的狀態。

1922 年春天，他在鞍馬山開始禁食，決心除非他成道，否則他的生命將在那裡結束。禁食第21天的午夜，一股強大的宇宙靈氣穿透他的大腦，與體內的靈氣產生共鳴，他獲得了與宇宙合而為一的感覺。然後他開悟了，同時，他被賦予了一種治癒的力量。臼井老師將它命名為靈氣療法，並決定不壟斷它，而是與許多人分享。他創造了靈氣五戒，以及教學方法。他搬到東京的青山，並創立了臼井靈氣療法學會。

如想要成為會員必須登記，因為學習靈氣療法需要規定的指導，但是可對非會員提供靈氣治療。來自各地想要治療的人在屋外排起了長隊。許多高級海軍軍官都加入了學會。其中一位是牛田從三郎少將，他成為學會的第二任會長，也是臼井老師的繼任者。在戰後的艱難時期，海軍少將武富咸一就任第三任會長，副海軍上將和波豊一作為第五任總裁，負責管理學會。

後來入伍的海軍上尉林忠次郎擔任了一個重要的角色：將靈氣傳播到全世界，從而滿足了臼井老師的期望。

1923年9月發生關東大地震。這是一場巨大的災難，104,000 人死亡或失踪，460,000 所房屋倒塌或被大火摧毀。地震發生後的幾天，臼井老師和他的弟子們在鎮上四處遊走，救治傷員，挽救了無數人的生命。據說這次事件為學會帶來了更多的新成員－作家、藝人、宗教人士和武術愛好者。 1925年2月，為了擴大學會，在中野新建了學會的新道場。從此，臼井老師頻頻應邀到全國各地傳教治病。

1926年3月，他突然在福山的路上去世了。據說臼井老師有2000多名學生，其中21人獲得了神祕傳。有關於 11 名 神祕傳 學生的姓名正在確認，其中 3 名是女性。

土居裕老師：嚴格來說，學會是唯一繼續沿用臼井靈氣療法（哲學和技術）原始形式的團體（組織）。離開學會的人（在第二次採訪中提到）大概延續了臼井靈氣療法 的能量，但通過添加新想法或拋棄傳統事物來構建自己的原創風格。而在日本和西方都有一些人聲稱，“這（我的或我們的）是臼井靈氣療法的原始形式。”類似於此類的聲明我們應該公平地檢查和驗證。

學會保留了原有的形式，並強調其使命是繼續教授臼井老師的傳統，這使得學會在外面顯得獨一無二。我一直在建議他們（學會）應該努力實現臼井老師分配的另一個使命，“靈氣療法應該與許多人分享，共同分享幸福"。

土居裕老師：在臼井老師時代，聚會被稱為 修業會。現在稱為 研究會，每月在東京總部舉行 3 次。由於工作原因，我無法參加東京的聚會，而是參加了在京都分部舉行的會議。那個時候，小山老師幾乎每個月都會來京都。資深會員會鼓勵我坐在小山老師旁邊，說：“你是新會員，坐在小山老師旁邊，這樣你會得到很多靈氣。”

在研究會中，過去是以正坐式的坐姿進行練習，但現在參與者會坐在椅子上圍成一圈。聚會會以小山老師的會談開始。談話不是認真的，而是基於小山老師自己的經歷的各種話題。我意識到，總的來說，她的演講包含了許多關於學習如何通過靈氣的指引下和平生活的課程。她的談話結束後，人們會朗誦明治天皇的御製和歌。然後進行乾浴法、淨心呼吸、合掌和精神統一的練習。接下來，所有參加的成員都會收到小山老師和由小山老師任命的師範給予靈授(attunement) 。靈授後，五戒三頌，靈兒緊隨其後；然後是問與答的環節，靈氣迴旋，最後是 集中靈氣。

土居裕老師：小山老師曾經說過，“靈氣是愛之光”，並且懷著希望能夠幫助許多人的心進行治療的實踐是很重要的。我有機會接受小山老師的實踐治療好幾次了。她的治療很細心，很舒服。她以前經常跟我說，“看，這是迴響(Hibiki)。”藉此能夠感覺到病腺是傳統靈氣療法的基礎。

土居裕老師：當生命能量阻塞或健康受到干擾時，其因果區總是有負面的波（negative waves）。它們被稱為“病腺(Byosen)”，在手上感知病腺的技術稱為“病腺靈感法”。而“迴響(Hibiki)”是當檢測到病腺時手掌中的一種感覺。這些感覺包括各種感覺，例如熱、涼、疼痛、麻木（刺痛）等，因治療者而異。例如，頭痛的情況下，如果是大腦的原因，頭上會出現“迴響”，但如果原因是內臟，則不會在頭上出現“迴響”。

另外，如果有原因的話，在疾病的症狀出現前就會有“迴響”出現。即使在醫生宣布“完全康復”之後，“迴響”仍然存在的情況下，復發的可能性也很高。治療即是擺脫迴響（hibiki）的手感以便完全恢復。

土居裕老師：我花了七年的時間。我在 1993 年 10 月 22 日收到了 初傳 (Reiki I)，並在 2000 年 10 月 28 日正式收到了 奧傳。 初傳級別。新入會者在獲得第一個靈授後獲得初傳，然後在能力上獲得 6 等 或 6 級的認證。在此之後，他們的級別會根據他們在訓練中取得的進展進行升級。當一個人完成了所有手當療法的基礎能力時，會被認證為3等，或3級。為了達到這個等級而需要掌握的能力正是準確地感知到了病腺（迴響），也就是有能力進行靈示法，意思就是讓手自動地去尋找病腺的位置，最後便會認證這個人在手當療法與發放靈氣的能力，已經超越了一般的標準。

獲得3 等認證的人可以根據需要進入奧傳，但如果沒有申請奧傳級別，則成員仍為初傳級別。由於臼井老師將自己評為2等或第二階，所以學會成員中的最高級別是第三等，神祕傳成員的能力其實與奧傳成員處於同一水平。

土居裕老師：正如我在上一個問題的回答中提到的，初傳是一個人完成了靈氣療法基本技能的水平。這個層次的治療或療愈主要是針對自己和家人。在奧傳層面，會將靈氣的好處與許多人分享。當時學會有 60 個分支機構向任何需要靈氣療法 的人提供靈氣訓練，治療師都是奧傳的成員。

現在，由於醫療系統的規定，學會的靈氣療法的治療僅限於學會會員及其家人。像 押（按壓）、撫手（撫摸）和 扣打（拍打）這樣的傳統技術已不再被使用，因為擔心這些技術會被視為按摩，也不符合法律法規。現在只傳授感知病腺和手掌治療的技術，但在奧傳層面，有三個符號和咒語是以傳統的名號被傳授的，被流傳下來。

而我在研討會或工作坊中教授的技術不是現在的臼井靈氣療法學會中的技術，而是主要從臼井老師到和波豐一老師時代的技術。

土居裕老師：這三個符號，如果嚴格來說，與西方使用的符號不同。 西方使用的符號確實因每個宗派或學校而有所不同，但它們仍然沒有完全偏離，並且總體上看起來與傳統符號非常相似。 傳統符號在形狀上略有不同，儘管我們可以稱它們為與西方不同的符號。

符號是靈氣中的有效工具，在我看來，它們有兩個作用。第一個作用是將練習者與每個符號特定的靈氣波動的特殊頻率聯繫起來。符號的第二個用途是根據練習者的目的或目的改變波動的長度，以便可以在地球上利用更高的靈氣波動。例如，當需要更多靈氣“力量”時，第一個符號就可以像變壓器一樣使用。此外，由於集體意識的積累，使用該符號的人越多，它就越有效。我認為這些符號，因為它們易於使用且有效，極大地有助於靈氣的傳播。

然而臼井老師說：“你會發現，在你反複使用符號之後，你自己便不需要符號了”，你很快就專注會在“提升你的意識，與宇宙合而為一”。因此，即使符號是連接靈氣的工具，當您日常生活中的一切都與靈氣產生共鳴時，它們的必要性將不復存在。

我將這些符號與第一次學習游泳時使用的橡膠救生圈比較。救生圈對於初學者來說是一種非常有用的工具，但要成為擅長游泳的人，就需要放棄它。在人們不再需要它們之前，應該小心使用這些符號，就像救生圈一樣。但是，如果一個人認為自己的能力是工具帶來的，就會放不下。符號的基礎在世界各地都是相同的，儘管可以發現符號本身之間存在一些差異；就像救生圈在設計上都會略有不同一樣，但它們的用途都是一樣的。

病腺 Byosen：發生引起紊亂或疾病區域的負能量。

乾浴 Kenyoku：日本傳統上，在進行神聖的儀式之前，都要用水清洗身體，而 乾浴是一種用靈氣代替水來清洗身體的淨化方法。

淨心呼吸 Joshin-kokyu：這是一種淨化心靈的呼吸方法。

合掌 Gassho：將手放在胸前以表示感謝或祈禱。

精神統一 Seishin-to-itsu：這是一種冥想方法，用於讓心靈平靜並釋放空閒/雜念。

靈授 Reiju：這是日本靈氣點化的原始形式。

靈氣迴圈 Reiki-mawashi：學生們手拉手站成一個圓圈，讓靈氣能量圍繞圓圈流動。

集中靈氣 Shuchu-Reiki：這是在合掌的狀態下以團體完成的。學生們將意識集中在一個事物上，例如一個人、一個物體、一個事件、一個場地等，所有修行者的靈氣能量都集中在這個物體上。當我們祈求世界和平或健康和幸福時，也可以進行集中靈氣。

土居裕老師：好像有傳言說學會是排外的，不願意接受外人，學過西方靈氣的人會被排除在外，或者特別是外國人被排除在外。如果這些傳言是真的，我自己很可能已經被開除出學會了。我從不隱瞞自己學過西洋靈氣的事實，而學會的神祕傳和奧傳的修煉者也可以自由地來參加我的靈氣聚會。

另一方面，確實有一些資深成員對我在學會之外的活動不滿意。其實這種事情到處都會發生。我相信我需要做的就是盡我所能。聽說有一位外國女士在離開日本前會見了小山老師，聽到小山老師說：“你可以成為會員，如果你願意在這裡待久一點學習。”她當下覺得很感動。小山老師很體貼，很包容，我想正因為如此，她是無意排斥任何人的。

然而，學會的規模確實縮小了，也沒有建立一個系統來招募許多新成員。這是因為在戰後動盪時期就任第一任女會長的小山老師忙於維護傳統，在許多存廢的邊緣時刻上，由於人們對靈氣沒有興趣，所以他非常忙於努力保護傳統。這可能會導致學會從外人的角度來看似乎是排外的。

2001 年 1 月在學會本部的新年會上，現任會長近藤先生讓我向他和其他師範講述西方靈氣的狀況。他們都表現出了濃厚的興趣。我提議學會可以在學會網站上提供信息。但是他們還沒有準備好，所以這個提議被拒絕了。

後來，我提議可以在 URRI 西班牙 2001 的會議上傳遞會長的信息，但沒有成功。然而，近藤老師一有機會就會對成員說：“讓我們提升自己，這樣我們就不會在西方靈氣人面前感到羞恥。”

他在今年近藤老師的新年賀卡上寫道：“得知靈氣得到全球認可，我感到很高興。”臼井老師表達了對未來的願望：“我想通過教他們靈氣療法與許多人分享共同的幸福。”我相信這個願望會實現，每個人都能接觸到臼井老師的能量。

土居裕老師：據說林忠次郎老師是最後一位被臼井老師認證的神祕傳弟子，是師範。 當時，神祕傳弟子應該在學會本部從事靈氣療法的傳播和靈氣治療，或者在分部機構並從事靈氣活動。 臼井老師為了從醫生的角度研究和推廣靈氣的良好功效，向身為海軍醫生的林老師指派了一項任務，即在學會活動之外開設靈氣診所。 當然，目的是讓研究的結果反饋給學會。

土居裕老師：據說林靈氣研究會是在林老師開設診所的時候開始的，而不是在他離開學會的時候。林老師的目標是“通過靈氣療法治愈許多病人”，以及“研究通過治療來提高靈氣療法的功效”。他的診所的目的是實現前一個目標，後一個目標導致了林靈氣研究會的組織出現。這些活動都不是學會的一部分，而是通過臼井老師建立的，儘管兩者似乎都是在學會的全力支持下發起的。

在臼井老師的轉變或死亡之後，林老師作為林靈氣研究會獨立並離開了學會。據說，當時的牛田會長和林老師之間存在意見分歧。允許林老師自由學習的政策似乎發生了變化。林老師作為林靈氣研究會獨立後，對臼井老師十分敬重，不斷將臼井老師的教誨和臼井靈氣療法的名號傳授給人們。他通過練習靈氣療法和教授課程來做到這一點，房間前面掛著由林老師親自撰寫的捲軸-臼井甕男老師的五戒。並採用與學會相同的三級系統，分別是 初傳、奧傳 和 神祕傳 級別。頒發的證書以林靈氣研究會 的名義，但它們帶有 心身改善臼井靈氣療法 的名稱，以表示接受了臼井靈氣療法 的指引。

土居裕老師：並不是他離開學會後風格發生了變化，而是從他的研究會開始就形成了一種新的風格。

除重病患者外，接受者在接受治療時必須正坐著；而這個坐姿變成了躺在桌子上的姿勢。治療方式由一對一改為多對一。

這些是變化最突出的特點，但以下變化也是公認的：

創立了一個原始的治療手位系統，並創建了新的"靈氣治療方法指南”。建立了一個新的靈氣療法的傳授系統，並且每月舉行一次為期五天的研討會，在那裡進行奧傳的傳授。

雖然在學會，肚臍和丹田被認為是重要的，但像針灸的穴位與經絡線、脈絡、脈輪和等能量中心變得更為重要。

土居裕老師：據說牛田先生擔任會長的時候很多成員都離開了。以下兩個是眾所周知的：

江口俊博先生從1925年到1927年學習靈氣良法。他在批評學會後獨立，並成立了手之HELAR療治研究会。在他的學生中，著名的有江口鎮白先生、三井甲之先生和宮崎五郎先生。估計他手下有五十萬學生。

富田魁二先生從 1925 年左右開始學習靈氣療法，並在臼井老師去世後成立了 手當療法會。他傳播了富田流手當療法。有四個級別：初傳，中傳，奧傳 和 皆傳。每個級別在五天內完成，每天訓練兩個小時，但完成 皆傳 需要十五天。在他的學生中很有名的是 Asuke Jiro 先生。據估計，有超過200,000名學生。

除了上面提到的兩個人之外，據說還有幾個人成立了新的組織或成為了宗教人士，但每個參與的組織都否認了這一點。只有林老師一直在為臼井老師傳授臼井靈氣療法的名字，即使他已經脫離了學會。

土居裕老師：現代靈氣法，或 現代靈氣，基於臼井老師的哲學和西方靈氣的合理性，旨在日常生活中輕鬆練習並獲得最大的好處。 它不是“新靈氣療法”，也不是“新靈氣體系”，而是“新的靈氣療法的練習方法”，我一有時間便自己一直練習並從中受益。

土居裕老師：我學習了西方靈氣，並承認它非常有效。後來，我被學會會長小山老師傳授靈氣，真正感受到臼井老師傳下來的崇高精神。從那以後，我得到了有關靈氣的寶貴資料和信息。我將它們分類並組織起來，重點是“身心健康”和“精神成長”，這樣我自己就可以從中受益。這就是所謂的現代靈氣法。起初我是一個人練習，但我的朋友意識到我的變化，讓我為三位治療師舉辦一個研討會。這就是將它傳播給那些被我吸引的人的動力。從那時起，我們一直在努力共同成長。

臼井老師說：“靈氣是充滿宇宙的氣（能量）和光。”靈氣是引導一切和諧的波動，充滿我們周圍的空間。為了接收靈氣，需要兩者具備。 現代靈氣法的技術是“自我淨化和自我發展”的技術，旨在始終與靈氣的波動共振。

他們的目的不僅僅是學習和使用。

土居裕老師：現代靈氣法的結構基於以下四個前提：

1.“身心療愈”和“精神成長”是關鍵詞。 這些技術可以讓人們過上豐富的生活。
2.講求實效。 應避免教條主義、偏見和保密。 不提倡秘密、神秘和奇蹟。
3.應採用能促進靈氣特性的有效技術。 應明確目的和原因。
4.技術要簡化、規範、易於使用。 在日常生活中活用是第一優先的。

土居裕老師：現代靈氣療法從“能量”的角度來看可以認為是日本的靈氣，但從“使用”的角度來看，它是日本和西方的結合。 然而，從“身心治愈”和“精神成長”的功效來看，這些技術不僅採用日本靈氣與西方靈氣，還採用靈氣療法以外的其他技術。 在日本，現代靈氣被理解為是現代人的簡化日本靈氣，增加了西方靈氣的合理性（實用性）。

Hiroshi Doi is Interviewed
by William Lee Rand

Hiroshi Doi is a leading authority on the practice of Reiki in Japan. His membership in the Usui Reiki Ryoho Gakkai places him in a unique position to access information about the original Reiki methods of Dr. Mikao Usui. His dedication to healing and to preserving the Usui system of Reiki makes him a valuable resource to the Reiki community. He has also developed a system of Reiki Ryoho called Gendai Reiki and is the author of Iyashino Gendai Reiki-ho, Modern Reiki Method for Healing. He resides in Kyoto, Japan. This is the first part of a two part interview. This article was translated from Japanese by Hyakuten Inamoto.

William: Can you explain your background that led you to Reiki? Did you study other healing methods or meditation techniques before getting involved with Reiki?

Doi Sensei: My grandfather was a Zen Buddhist monk and his lineage went back generation after generation. I did not become a Zen monk, but I practiced Zazen (sitting meditation) since childhood and, in a natural way, believed in the world of the unseen. After graduation I worked for the then government-run telephone company and left the company after 12 years. Since then I have had many careers. During those days I kept practicing Zazen (not so enthusiastically, though).

I think I was unconsciously seeking after my life purpose. The reason why I changed my career often was because I found each job to be inappropriate for my life purpose.

I know now that what matters more is how to deal with a job and what to learn from the job rather than what kind of job to take. I guess I was chasing after the Blue Bird of Happiness outside myself.

My family members and I have been gifted with good health, but there were many colleagues and customers of the company who suffered from intractable diseases. A good friend of mine became paralyzed on one side of the body due to cerebral hemorrhage, and this incident made me interested in “healing.” Without knowing it I became very much absorbed in healing things and I learnt more than 30 different healing modalities during the 80’s and 90’s in hopes of opening up a healing salon at my house when I reached the age of 60.

During the early stage of my healing studies I happened to make the acquaintance of a person who was a traditional Japanese Reiki practitioner. However, at the time I had no idea he was a Reiki practitioner. I was just told that it was an effective hands-on healing method. I might have an opportunity later on to detail this story.

William: When did you first hear about Reiki and when did you take your first Reiki class? Can you give us some of the details such as who were your first teachers etc.?

Doi Sensei: It was about the end of the 80’s when I first heard the name “Reiki” in a Tokyo conscious energy workshop called “Shinmeikan healing”. One of the participants had a book titled Reiki Ryoho which was a Japanese version of The Reiki Factor written by Dr. Barbra Ray and translated by Ms. Mieko Mitsui, a New York resident. Ms. Mitsui is a Reiki Teacher of the Radiance Technique and I heard she was back in Japan holding Reiki seminars. I attended her 1st and 2nd Degree Reiki classes in Osaka. This was 1990 or 1991. 

When I joined the 1st Degree class I was suffering from pain in my left wrist caused by an excessive practice of golf and I could hardly sleep at night. To my surprise my pain was healed overnight. It was at my first experience of Reiki and it was at this time that I first became aware of Reiki.

William: What were the events that lead to you being invited to be a Gakkai member? (Gakkai means organization and refers to the Reiki organization started by Usui Sensei - The Usui Reiki Ryoho Gakkai)

Doi Sensei: I had the 2nd Degree Reiki training with Ms. Mitsui and I was very willing to learn the 3rd Degree having heard that spiritual uplift could be boosted up with the 3rd Degree Reiki. As I have no knowledge of any foreign language, I was hoping to learn Reiki in Japan. Ms. Mitsui was not qualified to teach classes above the 3rd Degree, so I had to content myself with the 2nd Degree at the time.

I was told that traditional Japanese Reiki had become extinct and that the Gakkai no longer existed, but I was wondering, even though Gakkai was gone, there must have been some students who were the members of a Gakkai branch as Gakkai had branch offices all over Japan, and I wanted to learn Reiki from them. I tried to gather helpful information via the Internet and other means, but in vain. Thus, I arrived at the conclusion that the Gakkai had completely vanished.

In the summer of ’93 I went to Tokyo to attend a British style crystal healing seminar. There I happened to pair off with an old lady who had been a Gakkai member for more than 40 years. From her I learned that the Usui Reiki Ryoho Gakkai still existed. Thanks to an introduction by her, I was invited to become a member of the Gakkai in October, 1993. In Kyoto I was newly initiated into Reiki by Mrs. Koyama, the 6th President, in due form of traditional Reiki Ryoho Reiju (Gakkai style attunement). Koyama Sensei was 87 years old at the time and I vividly recall that she was kind enough to allow a new member like me to sit next to her and responded tenderly to many questions of mine.

William: I understand that the Gakkai was started by Dr. Usui. Can you tell us about its history? How was it started and how did it develop? Who were the important people? How did it change because of the war etc.? Please include any interesting facts or details.

Doi Sensei: Usui Sensei was born in August 1865 in Taniai-mura, a village in Gifu-ken prefecture. He left his hometown at an early age and struggled throughout his studies in Europe, America, and China. He broadened his ideas through many different careers: public servant, office worker, businessman, newspaperman, secretary, and politician, among others. Eventually he came to seek the purpose of life and to recognize that the purpose of life is to attain the state of an-shin ritsu-mei, that is, to learn the fact that man has been given a role to play that is sustained by the universe and then to fulfill one’s role with a calm mind by trusting and leaving all to the universe, no matter what happens in the course of life. He set upon the path of Zen Buddhism in order to grasp that meaning as a real feeling in his soul, not as a mere comprehension in his head. At a Buddhist temple in Kyoto, he trained himself in Zazen meditation for about three years to strive for a true state of satori, or enlightenment, like an-shin ritsu-mei. But a state of satori still eluded him.

In the spring of 1922 on Kurama-yama, he set out to fast with the resolve that his life would end there unless he attained enlightenment. At midnight on the 21st day of his fast, a strong Reiki of the universe penetrated his brain, resonating with Reiki in his body, and he attained a feeling of oneness with the universe. He was then enlightened and, at the same time, a healing power was bestowed upon him. Usui Sensei named it Reiki Ryoho and decided not to monopolize it, but to share it with many people. He created the principles, or Five Precepts, and the instructional method. He moved to Aoyama, in Tokyo, and founded the Usui Reiki Ryoho Gakkai.

Enrollment as a member was required because a prescribed instruction was necessary to learn Reiki Ryoho, but Reiki treatments were offered to non-members. People from all over who wanted treatments waited in long lines outside the house. Many high-ranking naval officers were enrolled in the Gakkai. One of them was Rear Admiral Ushida Juzaburo, who became the second president of the Gakkai and the successor of Usui Sensei. Rear Admiral Taketomi Kanichi took office as the third president and Vice Admiral Wanami Hoichi, as the fifth president, administered the Gakkai in a difficult postwar time.

Naval Captain Hayashi Chujiro, who enrolled later, accomplished an important role: to spread Reiki the world over, thus meeting Usui Sensei’s expectations.

In September 1923 the Great Kanto Earthquake occurred. It was a great disaster, with 104,000 people killed or missing and 460,000 homes collapsed or destroyed by fire. Usui Sensei and his disciples roved the town the days following the quake, treating the wounded and saving innumerable people from death. It is said that this incident brought more new members— writers, entertainers, religious men, and martial arts practitioners to the Gakkai. In February 1925, the new dojo of the Gakkai was built in Nakano in order to expand the Gakkai. From this time on, Usui Sensei was frequently invited to teach and treat people all over the country.

In March1926 he suddenly passed away on the road in Fukuyama. It is said that Usui Sensei had over 2,000 students and 21 of them were given Shinpiden. The names of eleven Shinpiden students, three of them women, are being confirmed.

William: Is the Gakkai the only group or school that is teaching the original form of Usui Reiki Ryoho or are there others?

Doi Sensei: Strictly speaking, the Gakkai is the only group (organization) that continues to use the original form of Usui Reiki Ryoho (philosophy and techniques). People who left the Gakkai, (mentioned in the second interview) presumably continued with the energy of Usui Reiki Ryoho, but structured an original style of their own by adding new ideas or casting aside things traditional. There are some people in Japan and in the West who claim, “this (mine or ours) is the original form of Usui Reiki Ryoho.” This claim should be fairly inspected and verified.

The Gakkai has preserved the original form putting a strong stress on its mission to continue teaching the tradition of Usui Sensei, which has made the Gakkai appear exclusive from the outside. I’ve been suggesting that they (the Gakkai) should make efforts to realize another mission assigned by Usui Sensei that “Reiki Ryoho should be shared with many people and the joy be jointly shared

William: Can you explain what your training was like in the Gakkai? What did you learn as a new member and what took place at the meetings?

Doi Sensei: During Usui Sensei’s time the meeting was called the Shuyokai. It is now called Kenkyu-kai and is held at the Tokyo head office three times a month. Because of my job, I was unable to attend the Tokyo meetings and instead joined those held at the Kyoto branch. At that time, Koyama Sensei would come to Kyoto almost every month. Senior members encouraged me to sit next to Koyama Sensei, saying, “As you are a new member, sit near Koyama Sensei so that you will receive a lot of Reiki.”

At Kenkyu-kai, Seiza-style sitting was once the practice, but now participants sit on chairs in a circle. The meetings began with talks by Koyama Sensei. The talks were not serious ones, but on a variety of topics based on Koyama Sensei’s own experiences. I recognized that, on the whole, her talks embraced many lessons on how to live in peace through the guidance of Reiki. After her talks, Gyosei of the Meiji Emperor are recited. Then Kenyoku, Joshin-kokyu, Gassho, and Seishin-to-itsu are performed. Next all the participating members receive Reiju, (attunement) which is given by Koyama Sensei and a Shihan, who is appointed each time by Koyama Sensei. After Reiju, the Five Precepts are recited three times, followed by Reiji; then there is a question and answer session, Reiki-mawashi, and finally Shuchu-Reiki.

William: Did you receive any special training from Mrs. Koyama?

Doi Sensei: Koyama Sensei used to say, “Reiki is the light of love,” and that it is important to give hands-on treatments with one’s heart wishing to be helpful to many people. I had an opportunity to receive hands-on treatments from Koyama Sensei several times. The treatments were carefully and comfortably done. She used to tell me often, “Look, this is Hibiki.” Being able to sense Byosen (Hibiki) is the very basis of traditional Reiki Ryoho.

William: Can you please explain Hibiki.

Doi Sensei: When there is a life energy block or a disturbance in health, there are always minus waves (negative waves) in the causal area. They are called “Byosen” and the technique to sense Byosen in the hands is called “Byosen Reikan Ho”. And “hibiki” is a sensation in your palms when Byosen is detected. These can include a variety of sensations such as heat, cool, painfulness, numbness (tingle) and the like varying from healer to healer. Hibiki occurs at the spot of the cause of the disease, not at the symptom area. For instance, in the case of a headache “hibiki” occurs on the head if the cause lies in the brain, but there will be no “hibiki” on the head if the cause lies in an internal organ.

Also, if there is a cause there will be “hibiki” even before a symptom of the disease appears. Even after a doctor declares “a complete recovery” there is a high probability of relapse while “hibiki” remains. It is necessary to get rid of it (hibiki) in order for a complete recovery to take place.

William: How long did it take to become an Okuden (Reiki II)? What were the requirements to graduate to this level?

Doi Sensei: It took me seven years. I received Shoden (Reiki I) on October 22, 1993 and officially received Okuden on October 28, 2000. In traditional Reiki Ryoho, basics of Teate-Ryoho (hands-on method) are perfected at the Shoden level. New enrollees are given Shoden after they receive the first Reiju and are then certified at 6 Toh, or 6th rank, in capability. After this point, their rank is upgraded according to the progress they make in their training. One is certified as 3 Toh, or 3rd rank, when one successfully completes the foundations of Teate-Ryoho. The abilities to be mastered to attain this rank are sensing Byosen (Hibiki) exactly, followed by performing Reiji, in which one’s hands are guided and naturally led to Byosen, and finally having it recognized that one’s capabilities of Teate-Ryoho, or radiant Reiki power, have surpassed a certain norm.

Those who are certified at 3 Toh can move on to Okuden if they desire, but without application for the Okuden level the member remains at the Shoden level. As Usui Sensei graded himself at 2 Toh, or 2nd rank, the highest rank among members is the 3rd rank. Shinpiden members stay on the same level with Okuden members in terms of their capacity.

William: Can you explain the Okuden level? What did you learn and what skills did you develop?

Doi Sensei: As I mentioned in response to the previous question, Shoden is the level at which one perfects the basic skills of Reiki Ryoho. The treatment or healing at this level is mainly intended for oneself and one’s family members. At the Okuden level the benefits of Reiki are to be shared with many people. When there were 60 branches of the Gakkai offering Reiki Ryoho training to anyone who desired it, it was the Okuden members who were the healers.

Now Reiki Ryoho treatments at the Gakkai are limited to Gakkai members and their families because of medical system regulations. Traditional techniques like osu (pressing), naderu (stroking) and tataku (patting) are no longer practiced for fear that such techniques would be considered massage and no longer conform to laws and regulations. Only techniques of sensing Byosen and hands-on treatment are taught now, though at the Okuden level, the three symbols and mantras are taught in the name of tradition, to be handed down.

The techniques I teach at my seminars or workshops are not those of the current Usui Reiki Ryoho Gakkai, but chiefly those from the time of Usui Sensei to Wanami Sensei.

by William Lee Rand

This article first appeared in the Summer 2003 issue of Reiki News Magazine.

Hiroshi Doi is Interviewed (2003) – Part II

William: Can you explain something about the Okuden symbols? Is the Gakkai understanding of the symbols different than our understanding in the West and can you explain this?

Doi Sensei: The three symbols, if one is strictly speaking, are different from those used in the West. The symbols used in the West do vary a little from each lineage or school, but they are still not completely deviating and, on the whole, look very much the same as the traditional ones. The traditional symbols differ slightly in shape, though we may call them different from those of the West.

The symbols are effective tools in Reiki and, in my opinion, have two roles. The first role is to connect the practitioner to the special frequency of Reiki waves specific to each symbol. The second use of the symbols is to alter the length of the waves according to the practitioner’s purpose or purposes so that the higher waves of Reiki can be utilized on earth. For instance, the first symbol is used like a transformer when more Reiki “power” is needed. Moreover, the more people use the symbol, the more effective it becomes, due to the accumulation of collective consciousness. I think that the symbols, because they are easy to use and because of their effectiveness, greatly help in the spread of Reiki.

However, Usui Sensei said, “You will find for yourself that you have no need of the symbols after you have used them again and again and again,” and you will soon “uplift your consciousness to become one with the universe.” So even though the symbols are tools to connect with Reiki, their necessity will no longer exist when everything in your daily life comes to resonate with Reiki.

I compare the symbols to a rubber swimming tube used when one first learns to swim. The tube is a very helpful tool for a beginner, but one needs to let go of it to become good at swimming. Up to the point at which one no longer needs them, the symbols, like the rubber tube, should be used with care. But if one believes that one’s abilities are owing to the tool, one will not be able to let go of it. The basis of the symbol is the same all over the world, though some differences between the symbols themselves can be found; in the same way that rubber swimming tubes vary a little in their design, if not their purpose.

William: Would you please give a description for each of these Japanese Reiki concepts:

Doi Sensei:

Byosen: This is negative energy that occurs at the area of the cause of a disorder or disease.

Kenyoku: Traditionally a body is cleansed with water before performing sacred rituals, and Kenyoku is a purification method to cleanse a body with Reiki energy in place of water.

Joshin-kokyu: This is a breathing method to purify the mind.

Gassho: This is done by placing the hands together in front of one’s breast to express gratitude or to say a prayer.

Seishin-to-itsu: This a meditation method used to calm the mind and let go of idle/stray thoughts.

Reiju: This is the original form of Japanese attunement.

Reiki-mawashi: Students stand in a circle holding hands and allow Reiki energy to flow around the circle.

Shuchu-Reiki: This is done in a group with hands in Gassho. The students focus their consciousness on one thing such as a person, an object, an event, a venue, etc., and the Reiki energy of all the practitioners is concentrated on the object. Shuchu-Reiki can be done when we pray for the world peace or for health and happiness.

William: Is there anything interesting about the Gakkai and its teachings that you think important for us in the West to know?

Doi Sensei: It seems there are rumors that the Gakkai is exclusive and reluctant to accept people, that those who have learned Western Reiki will be excluded, or that foreign people in particular are excluded. If these rumors were true I may well have already been expelled from the Gakkai myself. I have never concealed the fact of my having learned Western Reiki and Shinpiden and Okuden practitioners from the Gakkai freely come and join my Reiki Gathering.

On the other hand, it is true that there are some among the senior members who are not happy with my activities outside the Gakkai. This kind of thing happens everywhere. I believe that all I need to do is just do my part. I heard that a foreign lady once met with Koyama Sensei just before leaving Japan, and that she was very moved to hear Koyama Sensei say, “You could be a member and learn if you would stay here longer.” Koyama Sensei was very thoughtful and all embracing, and I think because she was so, she had no intention to exclude people.

Yet it is true that the Gakkai has shrunken in size and has not established a system to enroll many new members. This is because Koyama Sensei, having assumed office as the first female president at the time of turmoil after the war, was very busy struggling to preserve the light of tradition that was, at many points in time, on the edge of ruin, as people showed no interest in Reiki. This may have resulted in the Gakkai appearing to be exclusive from an outside point of view.

At the New Year meeting at the Gakkai Head Office in January of 2001, Mr. Kondo, the current president, asked me to tell to him and the other Shihan (teachers) about the state of Reiki in the West. They all expressed a strong interest. I proposed that the Gakkai could offer information on the Gakkai website. But they were not ready for that, and the proposal was declined.

Later, I asked for a message from the president to be delivered at the URRI Spain 2001 meeting, but in vain. However, Kondo Sensei does say to the members whenever he has an opportunity, “Let’s uplift ourselves so that we do not feel ashamed in the face of Reiki people in the West.”

On a New Year’s greeting card from Kondo Sensei this year he wrote, “I feel happy to learn that Reiki is being globally recognized.” Usui Sensei voiced this wish for the future: “I’d like to share a joy in common with many people by teaching them Reiki Ryoho.” I believe that wish will be realized, and that everybody will be able to touch Usui Sensei’s energy.

William: What role did Dr. Hayashi play in the Gakkai?

Doi Sensei: It is said that Hayashi Chujiro Sensei was the last Shinpiden disciple certified by Usui Sensei and was Shihan. At the time a Shinpiden disciple was supposed to engage in the spread of Reiki Ryoho and in Reiki treatments at the Gakkai head office or to open branch offices and engage in Reiki activities. Usui Sensei assigned a task to Hayashi Sensei, who was a naval doctor, to open a Reiki clinic apart from the Gakkai activities, in order to study and promote the efficacy of Reiki Ryoho from a medical doctor’s point of view. Of course, it was intended for the results to feed back to the Gakkai.

William: I understand that he broke away from the Gakkai to form his own school. Can you tell us why he did this?

Doi Sensei: Hayashi Reiki Kenkyu Kai is said to have started at the time Hayashi Sensei opened the clinic, not at the time he left the Gakkai. The role of Hayashi Sensei was “to cure many of the sick by means of Reiki treatments,” and “to study to improve the efficacy of Reiki Ryoho through treatments.” His clinic’s purpose was to accomplish this former goal and the latter one resulted in the organization of Hayashi Reiki Kenkyu Kai. Neither of these activities was part of the Gakkai, but was set up through Usui Sensei, though both seemed to have been initiated with the full support of the Gakkai.

It was after Usui Sensei’s transition, or death, that Hayashi Sensei became independent as Hayashi Reiki Kenkyu Kai and left the Gakkai. Supposedly, there were differences of opinion between then President Ushida and Hayashi Sensei. It appears that a policy allowing Hayashi Sensei to study freely was changed. Hayashi Sensei, after having become independent as Hayashi Reiki Kenkyu Kai, respected Usui Sensei and kept handing down Usui Sensei’s teachings and the name of Usui Reiki Ryoho to people. He did this by practicing Reiki treatments and teaching classes with a scroll hanging in the front of the room, written by Hayashi Sensei himself, bearing the Five Precepts—Usui Mikao Sensei Ikun Gokai—an admonition of the late Usui Mikao Sensei. The same three-level system as the Gakkai, with Shoden, Okuden, and Shinpiden levels, was adopted. Certificates issued are under the name of Hayashi Reiki Kenkyu Kai, but they carry the name Shinshin Kaizen Usui Reiki Ryoho or Mind/Body Improvement Usui Reiki Ryoho, to signify that Usui Reiki Ryoho is instructed.

William: How did Dr. Hayashi’s style of Reiki change after he left the Gakkai?

Doi Sensei: It is not that his style changed when he left the Gakkai, but that a new style was developed from the beginning of his Kenkyu Kai.

A recipient, except a seriously ill person, was to sit when receiving treatment; this sitting position was changed to a lying position on a table. The treatment method was changed from one-on-one to several-on-one.

These are the most outstanding features of the change, but the following changes are also recognized:

An original hands-on position was developed and the new Reiki Ryoho Shinshin or “Guidelines for Reiki Healing Method” were created. A new system of conferring and passing on Reiki Ryoho was established, and a monthly five-day workshop was held at which Okuden was given.

While at the Gakkai, the navel and the Tanden were considered important, the energy centers like the meridian lines of acupuncture, Tsubo, or vital points, and charka, etc. became important.

William: Were there any other members who broke away from the Gakkai and started their own schools of Reiki similar to what Dr. Hayashi did?

Doi Sensei: It’s said that at the time of Mr. Ushida’s presidency many members broke away. The following two that are well known:

Mr. Eguchi Toshihiro learned Reiki Ryoho from 1925 to 1927. Critical of the Gakkai, he became independent, and set up Tenohira Ryochi Kenkyu Kai. Well known among his students were Mr. Eguchi Yasukiyo, Mr. Mitsui Koshi, and Mr. Miyazaki Goro. It is estimated that there were 500,000 students under him.

Mr. Tomita Kaiji learned Reiki Ryoho from around 1925 and set up Teate Ryoho Kai after Usui Sensei’s death. He propagated Tomita-ryu Teate Ryoho. There were four levels: Shoden, Chuden, Okuden, and Kaiden. Each level was to be completed in five days with two hours’ training each day, but fifteen days were required to complete Kaiden. Famous among his students was Mr. Asuke Jiro. It’s estimated that there were over 200,000 students.

Besides the two people mentioned above, it’s said that there were several people who established new organizations or became religious men, but this is denied by each organization involved. Only Hayashi Sensei kept handing down the name of Usui Reiki Ryoho in respect for Usui Sensei, even after he had broken away from the Gakkai.

William: Can you explain Gendai Reiki and why you decided to create it?

Doi Sensei: Gendai Reiki Ho, or Gendai Reiki, based on Usui Sensei’s philosophy and the rationality of Western Reiki, is designed to be easily practiced in daily life and with maximum benefits. It is not “a new Reiki Ryoho”, nor is it “a new Reiki lineage”, but it is “the new method to practice Reiki Ryoho”, which I’ve been practicing for myself and of which I have been enjoying the benefits all of the time.

How Gendai Reiki Ho was created

I learned Western Reiki and acknowledged that it is highly effective. Later, I was initiated into Reiki by Koyama Sensei, president of the Gakkai, and I really felt the lofty spirituality handed down from Usui Sensei. Since then, I came by valuable materials and information about Reiki. I sorted and structured them with a focus on “mind/body healing” and “spiritual growth” so that I could benefit from it myself. That is what is called Gendai Reiki Ho. At first I was practicing it alone, but my friend who had become aware of a change in me asked that I hold a seminar for three therapists. That was the impetus for spreading it to people who were drawn to me. We have been striving together to grow ever since.

Usui Sensei said, “Reiki is Ki (energy) and Light that fills the universe.” Reiki are waves of light that lead all to harmony, and fill the space all around us. In order to receive Reiki, it is necessary that a receiving set is completed. The techniques of Gendai Reiki Ho are those of “self-purification and self-development’ that aim at resonance with Reiki waves all of the time, with no consciousness required after completion of a receiving set, but with lots of conscious practices of the techniques.

It is not their purpose merely to be learned and used.

The basic points of Gendai Reiki Ho

Gendai Reiki Ho was structured based on the following four premises:

1. “Mind/body healing” and “spiritual growth” are the key words. These are techniques that allow one to live life abundantly.

2. Effectiveness is stressed. Dogmatism, prejudice and secrecy should be avoided. 3. Secret, mystery and miracle are not advocated.

4. Effective techniques that promote characteristics of Reiki should be adopted. The purpose and reason should be clarified.

5. Techniques should be simplified, standardized and easily used. Use in daily life comes first.

William: Is Gendai Reiki considered to be Japanese Reiki or is it a combination of Japanese and Western Reiki?

Doi Sensei: Gendai Reiki Ryoho can be considered to be Japanese Reiki seen from the perspective of “the energy”, but seen from that of “the use” it is a combination of Japanese and Western. However, from a standpoint of efficacy for “mind/body healing” and “spiritual growth”, the techniques are adopted not only from Japanese Reiki or Western Reiki, but also from other than Reiki Ryoho. In Japan Gendai Reiki is being understood that it is a simplified Japanese Reiki for modern people with an addition of rationality (practicality) of Western Reiki.

This article first appeared in the Fall 2003 issue of Reiki News Magazine.