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Presentation

I present this work, together with the Flower of the Soul -after doing extensive research related to the culture and to the religion of the Japanese. I am very considerate of Mikao Usui as a great Master to which all of us who begin to practice egregora Reiki, know to be an educated, studious, deeply persistent and wise man. I resolved to write down the following information regarding his origin and his culture-Japan. Mikao Usui (1858-1930), contemporary of great Japanese masters like Morihei Ueshiba, the founder of Aikido (1883-1969), Tempu Nakamura (1876-1968) and others. Mr. Mikao Usui was a great influence in his time and he left a legacy for posterity. I could only honor him by studying his culture. A lot of histories have been told about Reiki, and it is not my intention just to tell one more. This work on the line of the “Expanders” of Reiki, was created with our hearts and where our heart is, is where the true essence lies that was delegated us by all of the Masters of all of the times.

THE BUDDHIST FUNDAMENTALS OF REIKI

“Buddha saw himself as a doctor and master that pointed us towards the road of the true cure, the road of illumination.”

MOUNT KURAMA

Mount Kurama has been a sacred mountain since the beginning of time, well before the arrival of Buddhism and well before the arrival of Shintoism. The particularities of the place had been acknowledged since the most ancient of times when there were already many shamanic rituals performed. It is a place that has a very strong energy due to the old and extensive cedar forests that create a perfect atmosphere for meditation and for the search of the self. It is told in Japan that more than six million years ago, Maô-Son, the spirit of the Earth, the great king against evil, descended from Venus to come save humanity. Ever since, the powerful spirit of Maô-Son comes from mount Kurama and oversees the development and the evolution not just humanity, but of all the life forms on the earth.

The venerable King (Son) of the demons (Maô) the initial presence, the Spirit of the place, and a powerful energy, a force of nature, got together. This feminine energy was embodied in the primordial tree, the first tree that appeared on the Earth and it is in this form that she is worshipped. In the hill Kurama, the most sacred Kami is Kami of the tree.
To this sacred ranch we travel to find a wood shrine where the sacred tree is that still today is in the center of the celebrations of the hill Kurama.
She is decorated with a ritual rope and it is a descendant in direct line of the first primordial tree-every time that the tree died, one of the branches was replanted to be reborn. The tree is a symbol of life, in perpetual evolution and in ascension for the sky; she symbolizes the cyclical aspect of the cosmic evolution: death and regeneration. Above all, the leafy ones evoke a cycle, because they undress and they cover again of leaves all of the years again. It is universally considered as symbol of the relationships that settle down between the Earth and the Sky. Therefore, the center sense, the center of the world. She gathers all of the elements: the water circulates with her sap, the earth integrates into her body through the roots, and the air nurtures her leaves, and of her sprouts the fire when their branches are scrubbed against each other. The sacred tree of the hill Kurama represents the primordial energy, the fecundity and the genealogy of the Tree of the Life.
The cedar is a symbol of the greatness, of the nobility, of the force, of the incorruptibility, because he never deteriorates, being a symbol of the immortality.

In Japan, almost all of the mountains have their own divinity worshipped by the local population.
Sengen-Sama is Goddess of the imposing sets up Fuji, it is worshipped by the whole country and it is portrayed dressed with old and rich clothes. It holds a magic jewel in her right hand and a branch of the sacred tree Sakaki in the left.

THE KURAMA TEMPLE

The history of Buddhism in Japan has its beginning in the VI century. The introduction of Buddhism in Japan was verified for the first time, in the year 538, when the king of Pochi (or Kudara, Korea) sent an ambassador to present a Buddhist image and a roll of Sutras to emperor Kinmei's court.
The Buddhist religious history of Japan has, therefore, more than one thousand and four hundred years. In that time, while the western civilization was dipped in deep darkness, the oriental developed a movement with surprising assets.
In China, in Tibet, in Central Asia, in India and in the countries of the South Seas, activities in the fields of the intellectual, religious person, architectural and cultural grew vigorously. The Buddhism bathed the oriental world peacefully with its vast current of humanism and the Buddhist temples of the time became centers of diamond culture. The monk Gantei, disciple of Ganjin (founder of the temple Toshodaiji, in Nara) in the year of 770, was taken by a white horse to the summit of mount Kurama, the sacred place, where he became illuminated and accomplished the essence of Bishamon-Ten, founding a Buddhist temple there, the temple Kurama on the hill that was the place of his accomplishment. Bishamon-Ten (Vaishravana in Sanskrit) is the guardian and protector of the Buddhist paradise of the north. He has as a symbol a jewel but also a house and a serpent and a lance. He commands an army of Yaksas, the wild spirits of the nature or elementals.
The heads of state invoke him so that he protects their cities; it is a defensive warlike energy. And with this energy, he defends cities, houses and ownerships. Bishamon-Ten is considered also like God of the wealthy and invoked when one want to attract the good luck for itself. It is associated to the solar energy, yang. But Bishamon-Ten is also worshipped like God of the cure, because a master can use the powerful energies that he developed and he learned with a defensive purpose or to combat, but also to use them to cure (beginnings of the martial arts and of the gigong). Bishamon-Ten is King and General, being boss of all the other Generals of all the other directions or cardinal point, (the Buddhist Kingdoms), he has the means and the necessary authority to decide on the way as it will invest their energies and it has the indispensable wisdom to use them with cause knowledge. He can pass on his powerful energy to the beings that invoke him and to cure them. The bija, syllable vowel used as mantra in the invocations of Bishamon-Ten is Bai, the same as the one of the Bhaishajya-guru (Yakushi in Japanese), the Master of the Medicine, and Buddha of the Medicine. Bishamon-Ten is the main divinity of Kuramayama and, consequently related with the central divinity of Mandala of the Japanese Esoteric Buddhism that is Dainichi Nyorai (Mahavairocana Tathagata in Tibet), great Buddha of the Sun. Dainichi Nyorai is, the great day that has just arrived, Dainichi in Japanese means Great Sun. However, in this context, one don't want to designate the solar star and yes, to use him as symbol to designate the Universal Light, the energy of the Universal Life, the Light of the World. The most important and sacred writings of the esoteric Buddhism in Japan are Dainichi-Kyo (Mahavairocana sutra) and Kongocho Gyo (Vajrasekhara sutra).

MANTRA OF DAINICHI NYORAI

Visualize:

The whole universe is constituted of six elements.

My body, which is made up of these six elements, is Dainichi Nyorai's body.

I am filled with life to the fullest, perfect and limitless.

The five wisdoms are embodied in immense and infinite compassion

The immense compassion of Nyorai permeates me.

I am included in the immense compassion of Nyorai.

I am blessed, I am blessed.

Esoteric Tantric Buddhism (Mahayana) arrived in Japan with the Japanese monk Kukai (Kobo Daishi, 774-835) and with Saicho (Dengyo Daishi, 767-822), they had studied in China. Kukai was student of Huikuo (Japanese: Keika, 746, 805), disciple of the Indian monk Amoghavajra, that was the famous Indian instructor's student Vajrabodhi for his time.
The two Indians lived in the temple Hahsingshan, in Ch'angan, current center of the Buddhist association Shensi in China. After their teacher's death, Kukai returned to Japan and he taught what had learned in China. He became the founder of Shingon Buddhism that is a system of Tantric Buddhism that uses mantras, meditation and mudras. Shingon is Esoteric in the sense that their teachings and more internal practices should only be transmitted by a Master for Disciples. Saicho studied in the hill Tien-tai, in China. When returning, he founded the Tendai Buddhism, with main school in Quioto. Tendai Buddhism makes use of the meditation of style Vipassana and has Amida Norai (Amitabha Tathagata) as main deity. In Japan, those two schools are known in general by the name Mikkyo.
Until 1949, the Kurama Temple was linked to tendai Buddhsm. After that date, it became Setta Kumara-Kokyo's headquarters.
The Kurama Temple was founded as the guardian on the north side of the capital (Heiankyo) and is located halfway on the top of the mountain. Kurama’s Temple original buildings were destroyed repeatedly by fire. The main corridor was rebuilt by the last time in 1971. From the time of its acceptance, the Japanese Buddhism was, in general, the Mahayana Buddhism influenced by the Chinese Buddhism. Especially after the great masters in the XII and XIII centuries as Honen (1133-1212), Shinran (1173-1262), Dogen (1200-1253), Nichiren (1222-1282), the Doutrina Mahayana formed the main current of Buddhism in Japan. In the history of the Japanese Buddhism, the study of the original Buddhism began approximately after the era Meiji (after 1945), emphasizing Buda Gautama's illustration or Shakyamuni. About 796, the responsible engineer for the construction of the temple of Mount Kurama, had a vision of Senju-Kannon and build pagodas in her honor. Senju-Kannon is Bodhisattva of the compassion (Chenrezi or Avaloktesvara in sanscrit, Kwan Yin in Chinese), whose a thousand compassionate arms will constantly heat up the hearts and to take care of those that suffer, any being, any action is out of the reach of her compassion.

Kannon, the Divine Mother, is associated to the moon, to Buddha of the west called Amida (Amithaba in sanscrit). To-mita means “incommensurable”; abha, “splendor”-Buddha of the Incommensurable Splendor - Buddha of the Infinite Light and Infinite Life. They say that the sufferings supported by the beings condemned to the hells touched Kannon so deeply that her head exploded in eleven pieces that, happily, they were gathered by his spiritual father, Buda Amithaba.
Avaloktesvara is represented by a statue with eleven heads, crowned by Buda Amithaba's Amithaba means infinite light of the compassion. Her bija is Hrih, that is the frequency for the activity of the compassion in the heart.
Contrarily to Arhat (saint) that reaches the salvation thanks to a personal ascension, without worrying with the other ones, Bodhisattva won the ego she dedicates her accomplishment to their fellow creatures' good, and ready to identify with the nirvana, her great wisdom and infinite compassion they induce her to not resign at all to the world while the other beings don't also reach the illumination.
In the road of the awakening, the bodhisattva is for the Buddhist an image guides, energy and essence endowed with a certain number of qualities that he wants to develop and to accomplish in himself, until becoming also a Bodhisattva that will be able to, for his time, to guide other humans on the road. It is a Buddha in his active aspect in the world. The symbol Knows he ki meets drawn in the base of the it decrees of Amida Buddha, in the Buddhist Temple of the hill Kurama, tends origin Sanskrit and it’s mantra has for origin the bija Hrih. With Maô-Son, Bishamon-Ten and Senju-Kannon are in presence of a triad the triad that governs Mount Kurama, three fundamental poles of energy, Strengh-Light-Love, that are emanations of the supreme soul of the universe, of the universal source of life.
Together they constitute in their level a balance that reflects this source and also constitute an intermediary stage among Spirit and it’s creation, the Earth, Sun, Moon, Phisical, mental, and emotional bodies.

The spiritual communities of Kuramayana baptized this triad of Sonten, the living Soul, Supreme Soul of the Universe and the Glorious Light.
Sonten is the creator of the universe; it is him who allows the development of our individual mind and it motivates the higher self, Atman, to wake up in our hearts. The deities of Kurama have the following associations and they are part of Mandala of Acala:

ENTITY SYMBOL DEIDADE KURAMA HINDU - NAME BIJA

SUN SHINE BISHAMON_TEN VAISRAVANA BAI

MOON LOVE KANNON YAMANTAKA HRIH

EARTH POWER MÂO-SON VAJRAYAKSA HUM

Like this, we have the Prayer of Happiness addressed to Sonten of Kuramayama:

Oh Sonten Bela as the Hot moon about the Powerful sun, as the earth, spread your blessings on us, so that the humanity can rise and we can increase our wealth and our glory.
In this sacred place, assure that the peace can defeat the discord, the indifference can conquer the greed, sincere words can overcome the deception and that the respect can surpass the insults.
It fills our hearts with happiness, it elevates our minds and it fills our light bodies. Sonten, Big father of the Universe, Great Light, Big Abattar, grant to us that are here gathered to celebrate you, to those that are thirsty of playing your heart, a glorious light. We came back to Sonten for all those things.

Like this, we arrived with the invocation of Sonten to the symbol then Koo Meow, of which emanate all the other symbols, bijas and deities, he is THE great Light, the one that refers the prayer of Sonten, “THE House of the Great Radiant Light.

Our gratitude to the Master that signaled bringing us:

Collaborator and Orientor SIMONE GOMES

Master Reiki, in the system Usui Shiki Ryoho - Formation in the levels I and II of Sekhem-Seichim Reiki - Formation in Applied Kinesiology - Formation in Reflexology