Reiki
Reiki (pronounced ray-key): Some teachers of reiki describe it as a system of enlightenment and a hands-on healing art, developed in the early 1900's by Mikao Usui in Japan. Traditionally Usui's system of reiki has been passed from master to student (sensei to deshi). The term "reiki" is often used to describe both the universal energy generically, and more specifically the Usui system of using it for healing. Commonly one reads of the original system by Usui referred to as the Usui Reiki Ryoho. One can find many variants of reiki practised presently: Usui Shiki Ryoho (the reiki of the Takata-Furumoto line as practised in America); traditional Japanese reiki developed from Hayashi's Students in Japan and practised in Canada; traditional Japanese reiki from Usui's other lesser-known master, and various non-traditional reiki styles practised by independent reiki Masters (Usui-Tibetan Reiki, Tibetan-Usui Reiki, Raku Kai Reiki, Tera Mai™ Reiki, Angelic Reiki and many others).
Derivation of the Name and Related Terms
Reiki: Japanese, kanji rendering 霊気 or hirigana rendering レイキ, IPA pronunciation /ˈreɪkiː/
In English, one commonly finds "reiki" used as a verb, noun, or adjective.
In Japanese, generally one uses hirigana for "foreign" words. Commonly one finds the word "reiki" in Japanese rendered in hirigana, even though it can be rendered in the older kanji (based on older Chinese ideograms). This example has a note of irony given that Usui's reiki originated in Japan, flourished in the West via Hawaii, and then came back into common usage in Japanese as a "foreign" word, rendered in hirigana rather than its older traditional rendering in kanji.
"Reiki" is often translated as "unseen/hidden energy/life-force". In Japanese, the word "reiki" can be used generically to refer to spiritual power, and not specifically in the context of Usui's work. Common phrases in Japanese for Usui's Method of reiki healing include Usui reiki shiki ryoho (Usui reiki healing method), and Usui-do ("Way of Usui").
The Practice of Reiki
Reiki Energy
No one seems quite certain what the term "reiki energy" might mean in physical or operational terms. Reiki practitioners often imagine or describe a flow of unseen universal energy which follows a channel from above them, entering their body via the crown of their head, which subsequently gets channelled out the palms of their hands, into the body of the person to whom they give treatment. Reiki practitioners also have a system of sending reiki energy remotely, also known as "absent healing". Some reiki masters compare the energy to other theorized universal flow of energy such as chi and tao(Chinese), prana (Sanskrit), orgone (Wilhelm Reich), élan vital (Henri Bergson), and the Odic Force (Baron Carl von Reichenbach). Thus far, no one has produced a mainstream scientific explanation for reiki energy, though some have made debatable claims to measure changes in Kirilian photographic images indicative of increased flow of reiki energy.
Attunement
Attunement describes a ritual process by which one is initiated into a level of reiki (commonly called I, II, and III). To "attune" a student involves a master teacher giving an initiation reiki session to a student. The master teacher makes special signs over the crown of the student's head and on their hands with the intention of opening up and "tuning" their energy chakras along the spine to channel energy out the palms of the hands to provide healing. This attunement ritual includes "installing" symbols into the energy field of the student for his or her access (this assumes that reiki symbols and jumon are basically ineffective for non-initiates until access to them have been earned in initiation).
Attunement usually gets performed over an initiate whilst he or she sits, holding hands in traditional gassho(合掌) mudra or gesture (see photo to left) as a sign of respect and humility.
Western reiki practitioner levels
Usui may have used something akin to the dan'i system in his dojo. Modern Western reiki from Takata tends to follow a three-part initiation system not unlike Western mystery schools (i.e. blue lodge freemasonry's "entered apprentice", "fellow craft" and "master"). In Usui's time, his dojo likely had a more sophisticated hierarchical ranking system similar to that used in Aikido and Judo.
Level I
Level I often involves teaching the history of Usui, his reiki principles, hand positions, and an attunement as a very basic initiation to the concept of channelling reiki energy for hands-on healing. Some schools teach that level I emphasises healing on the physical level.
Level II
Level II often involves a second attunement and further study into the hands-on and remote uses of reiki energy. At this point students often become familiar with reiki symbols and jumon for increasing spiritual power, mental healing, and distance healing ("beaming"). Some masters also teach "scanning" the body to intuitively determine potential problem areas at this level. Some schools teach that level II emphasises healing on the emotional level.
Level IIIa ("Master Practitioner")
Likely this term was invented rather recently to describe a reiki practitioner who has taken the "personal mastery" training that some modern masters in the Usui/Tibetan traditions offer. Generally this involves a reiki master attunement but without the level III master symbols or instructions for attuning others.
In some schools this rank enables a student to pass on the practitioner levels I and II, but not to create another level III master. In Usui's time, license of total transmission of the healing art came with the title of menkyo kaiden (免許皆伝), which indicated a teacher who was empowered to create new master teachers (levels I, II, and III).
Level III ("Master Teacher")
This level comprises the top of the reiki hierarchy. Masters receive an initiation which includes an attunement with a special master symbol (which may or may not have been taught or used by Usui) and instructed in its meaning and application. Only master-level reiki practitioners have the traditional right to teach and to create new reiki masters, much as in Christian tradition only bishops have the power to make someone a priest. Some schools teach that level III emphasises spiritual healing.
"Grandmaster"
Some reiki masters have spoken of the "grandmasters" of reiki, but this term appears to have no historical precedent in Usui's time. Hawayo Takata, who brought reiki to the West, may have invented the rank for her own purposes. Usui's students probably called him sensei (先生) or o-sensei ("great sensei") as a title of respect (similar to many martial arts schools). Sensei literally means "born before" (a somewhat Buddhist take on "born again", but also in the sense of reincarnation).
Reiki symbols and jumon
The reiki symbols (shirushi in Japanese) can be seen as a form of ritual symbolism with an associated phrase (jumon, "spell" or "incantation", sometimes called shingon, "mantra" or "true word"), used to increase reiki energy, or modify reiki energy to treat particular ailments or disorders. In Western reiki the jumon is commonly used as the symbol's name.
There is some debate among reiki practitioners as to whether one should reveal the symbols to the uninitiated, as many reiki practitioners consider them sacred if not utterly secret. Even within reiki the first level initiate rarely if ever sees them. The second level initiate learns the first three symbols,Cho Ku Rei, Sei He Ki, and Hon Sha Ze Sho Nen. The master/teacher receives a special symbol, Dai Ko Mio (and sometimes others). Some reiki researchers debate whether the symbols beyond the first three were ever taught by Usui. These extra symbols appear to have come from traditions which either tap into older Tibetan (and possibly Shinto) sources, or the symbols were invented by (or "revealed themselves" to) later Western masters who passed them on to their students.
Some beginning students of reiki prefer not to study the symbols until they are formally given by the master-teacher, and for that reason they have not been included here. However, with the advent of the World Wide Web the secrecy of the symbols has become a rather moot point, as one can easily find them with a Google Image Search.
Cho Ku Rei
Power symbol, used to increase reiki energy and banish negativity, drawn on oneself, on the palms of ones hands, and on other people and objects.
The symbols has aspects a logical right angle and of an emotional spiral; performing it with the finger or hand (usually with palm outward-facing) feels almost like a martial arts parry and thrust.
This symbol is often taught in two versions: the right-left version applies reiki energy outwardly (to another person, object or space), the left-right version applies it inwardly (e.g. empowering and cleansing oneself, activating the palms).
FIXME: mention parallel to old Christian monk-script "x and crossed b" used to banish Titivillus, the "patron demon" of scribes who tried to introduce errors into copies of sacred works
Sei He Ki
Mental healing symbol, often "sandwiched" into a set of Cho Ko Rei symbols. It is sometimes used like a "Vulcan mind meld" to send calming thoughts into the subconscious of the person receiving treatment.
Hon Sha Ze Sho Nen
"Distance" or "remote" symbol, used for sending healing energy without the need to physically touch the recipient. Comprised of the simplified and reformed joyo kanji taught in schools at the time of Usui, but with some of the symbols stylized and blended together.
Debated and non-traditional symbols
Dai Ko Myo
master symbol
There's some speculation among researchers that this was known or taught by Usui himself. Most modern Japanese scholars would recognize the "symbol" as plain jooyoo kanji, arguably more plainly than the more stylized calligraphic versions of Hon Sha Ze Sho Nen.
Nin Giz Zida
"Tibetan Fire Serpent"
FIXME: mention Arthur Robertson's research and syncretism with his findings of traditional Tibetan initiation reiki
Raku
"lightning bolt" used in master attunements
Dumo
One finds Dumo, also known as "Tibetan Master Symbol", used in the William Rand Usui/Tibetan system and by other independent reiki masters. This symbol is thought to unify the body and mind. It is reported to work with fire in the base chakra by igniting the sacred flame (i.e., the kundalini energy). It contains the intention of pulling negative energy and disease from the body and mind.
Linguistic Analysis of the Symbols
Imagine the symbols, especially the kanji-based ones, in the context of roman script, as "Joycean". Some semantic elements get chopped or combined in unique ways in order to give a specific connotation to the author's ritual intention. Consider James Joyce's invented portmanteau words in Finnegans Wake, e.g. "electrickery" (an intentional malapropism on "electricity" and "trickery"). Some of the symbols contain elements of something akin to symbolic syncope or apocope, a mnemonic aid to holding a specific intention while manipulating reiki energy. The symbols may have derived variously, according to some scholars, from stylized Kanji, Shinto and Taoist symbolism, or even shorthand Sanskrit. One might liken the style to Japanese typefaces rendered in neon or spray paint (e.g. like using modern typefaces even more stylised than reformed joyo kanji of Usui's time).
Hand Positions and Mudras
Most schools teach specific hand positions for treatment of the body. The "standard" hand positions taught by Usui allowed maximum coverage of the surface area of the body by the palms of the hands of the practitioner. The positions involve a "hand walk" down the body, front and back, from the crown of the head to the soles of the feel. Some of the positions have elements of ergonomics, since practically speaking a practitioner has to keep his or her hands in specific positions for minutes at a time, and this can cause muscle tension and joint strain if done in an awkward fashion. Some master teachers also instruct on variations of the hand positions for pregnant women (e.g. laying on side only) and people confined to hospital bed.
Some reiki schoold teach specific mudras, or sacred hand positions, to evoke a particular intention when healing. Many practitioners draw from ancient Tibetan Buddhist hand positions as seen in statues of the Tibetan Buddhist pantheon, e.g. the Medicine Buddha and the dhyana mudra.
Mikao Usui
Reiki practitioners recognize Mikao Usui (臼井 甕男, Usui Mikao) as the founder of their spiritual tradition of enlightenment and healing. For much of the early history of reiki, all that was known about the man in the West came from Hawayo Takata, a Japanese-American from Hawaii. Her knowledge of Usui's life contained much verbal tradition and a good deal of speculation, as he had made his transition (a popular euphemism for death in reiki circles) several years before Takata made her first visit to Japan in the mid-1930s. Her apparently lack of contact with Usui's other master teachers (who may have gone into hiding) seem to result in her making up her own symbolic teaching parables. In the West, this created several decades of a game of "broken telephone", from master teacher to student, resulting in many erroneous assertions about this man and his life.
Reiki lineage From Mikao Usui
"Reiki lineage" gets mentioned a lot in reiki practitioner circles. It describes the unbroken chain, from master to student (sensei-deshi), back Usui himself. Among North American reiki master practitioners on the Web, the count as of 2008 (based on a Google search) has the vast majority tracing their recent spiritual genealogy to Rick and Emma Ferguson, with the odd exception of a few reiki practitioners who have sought attunement and initiation from other Japanese reiki masters. Some have noted feelings of snobbery and competition between the Western branch via Hawaii with the "traditional" Japanese branches which claim a more direct connection to Usui's spiritual lineage.
One can think of the "reiki lineage" as similar the Roman Catholic Church's concept of Apostolic Succession, or compare it to a modern piano student who claims "musical descent" from Johann Sebastian Bach via the long line of student-teacher relationships.
At best one can imagine reiki lineage as a way to remember and honour ones past masters, and at worst a way to express snobbery in claims to a "purer" form of reiki closer to Usui himself. If the attunement bestows access to limitless universal energy, what difference makes three more attunements from Usui than another reiki practitioner?
A common "family tree" of reiki masters in the West
- Mikao Usui (臼井 甕男, Usui Mikao, 15 August 1865-9 March 1926) - Founder of Usui method of reiki healing and the Usui Reiki Ryoho Gakkai (Usui Reiki Healing Society). He taught over 2000 students to use reiki. 16 of his students continued their training to reach the shinpiden level, equivalent to the Western third degree or master/teacher level. Usui died, or "transitioned" (to use a common reiki practitioner phrase), in 1926.
- Chujiro Hiyashi - A former student of Usui, he left the Usui Reiki Ryoho Gakkai after Usui's death and formed his own reiki society. Hiyashi simplified the Reiki teachings, stressing physical healing and using a more codified and simpler set of Reiki techniques.
- Hawayo Takata - A Japanese-American born in Hawaii, she claimed Hiyashi healed her of serious illness using reiki. Apparently with some reluctance at first, Hiyashi later trained her and initiated her as a master teacher (shinpiden). She travelled widely in the United States of America, practising Reiki and teaching the first two levels to others. Takata stressed the importance of charging money for Reiki treatments and teachings. In 1976, Takata began teaching and initiating in the shinpiden level and introduced the term "reiki master" for this level. She also fixed a price of USD$10,000 for the master training. Between 1974 and 1976, Takata initiated and trained 22 Reiki Masters. Almost all reiki taught outside Japan has followed from her work. Takata transitioned in 1979.
- Iris Ishikuro - The 10th Master initiated by Takata, she was instructed to only train 3 people at the Master level. She only trained two masters: her daughter and Arthur Robertson. She abandoned the practice of charging $10,000 for reiki master training, allowing reiki to spread more widely. Iris apparently taught levels I and II together and asked her student Arthur Robertson to do the same. Ishikuro transitioned on June 7, 1986.
- Arthur Robertson - He created the Raku Kei Reiki branch of reiki with Iris Ishikuro in the early 1980s. They both may account for a good deal of the Tibetan influence in modern Western reiki. One also finds Arthur Robertson's name in a good number of North American reiki practitioners' lineages. Robertson transitioned in 2001.
Schism between Western and "traditional" Reiki
Reiki in the Hayashi-Takata (Usui Shiki Ryoho tradition) is considered by some schools to be "modified" from Usui's original intents, especially in their adoption of "New Age" influences and practices.
FIXME: mention Canadian fellow named King and his Japanese traditional reiki lineage
Other Reiki traditions
FIXME: mention Arthur Robertson's Tibetan reiki research, Usui-Tibetan Reiki, Tibetan-Usui Reiki, Raku Kai Reiki, Tera Mai™ Reiki, Angelic Reiki
Controversies
Medical Controversies
Complementary therapy versus alternative medicine
Modern reiki training usually involves some teachings about "scanning" by intuitively feeling changes in sensation in the palms whilst transmitting reiki energy to different parts of the body. Most reiki masters are careful to specify that one should not consider a scanning the same as a professional medical diagnosis, no matter how much skill a practitioner may believe they posses in locating the areas in need of healing. Likewise, reiki practitioners are often cautioned by their masters not to promise that the energy will have a specific effect. Though some call reiki "alternative medicine", many professional practitioners favour the term "complementary therapy" to imply that reiki can, and should, work in a harmonious and complementary manner with traditional Western medicine. There are also legal issues in some countries involved with being seen as impersonating a medical doctor or engaging in medical fraud ("quackery"). In short, most reiki practitioners avoid anything resembling medical diagnoses or specific promises of effect.
Integration with Western medicine
Reiki seems to have become somewhat accepted in some modern medical settings, most notably in oncology and palliative care wards. One may liken an administrator's decision to allow reiki sessions in a hospital settings with similar accommodations for massage therapy, meditation time, prayer sessions and music therapy. Many medical practitioners recognise as significant the influence of the patient's emotional state over his or her immune system, and may happily tolerate many complementary therapies which do not seek to openly challenge the primacy of science and its role in modern Western medicine.
FIXME: cite North American hospitals that advertise reiki as a complementary therapy
External Links
Translation of the Usui Memorial at Saihoji Temple, Tokyo Japan
Research and Biographies of Hawayo Takata's 22 Master students by Robert Fueston