One of the challenges Reiki practitioners in the West have had when describing to others what happens during a Reiki treatment is explaining a phenomena that is undeniably esoteric with regard to our cultural point of reference. I’ve joked before that we have Descartes’ “I think, therefore I am” to blame for this difficulty.

In Eastern cultures, energetic or spiritual phenomena are part of large and often complex systems of practice. There are both gross and subtle forms of phenomena and a contextual framework for understanding their place in mind, body and spirit functions. These phenomena can be both external and intrinsic – often simultaneously. The language of these cultures reflects this innate understanding and utilization in both daily life and spiritual matters.

In Reiki practice, we run into this issue almost immediately. First, how do we define Reiki – as phenomena, and second, how it plays out in the hands-on and spiritual aspects of the practice? Much of the verbiage I’ve read describes Reiki as a kind of “spiritual energy” that we “channel” for self-healing and healing others. Some practitioners describe themselves as a “vessel” that the “energy flows through” for healing purposes. It’s not uncommon to hear someone say they are clearing blockages and opening up energy fields too.

There are energetically-based healing practices for which these statements ring largely true. Practitioners draw in (“channel”) energy or phenomena by specific means and then they transfer it back out. In some practices, “dirty” or negative energy is removed and replaced with “clean” or good energy. This was initially my understanding of Reiki when I first learned of it, but the more I practiced, the more I realized that these statements did not, at least for me, ring true. Nor did it seem consistent with my understanding of Japanese culture and spiritual practices. However, we in the West lack an adequately precise vocabulary for describing the actions of the ineffable.

It’s taken the average public in the West about 50 years to get the basic concepts of Zen Buddhism, arguably the most popular spiritual practice transplanted from Japan. We’ve been fortunate to have had some very astute Zen Masters and scholars who were able to elucidate what “no-self”, “non-action” or “emptiness” meant in a way that became culturally relevant for us. (Although I still might argue that the popular concept of the “Zen moment” is not really the same as it’s meant in practice. Try sitting on a zafu facing the wall for what seems like an eternity and you’ll realize that it’s still a “Zen moment” – but not the one accompanied by bamboo flute music and an austere rock garden you see in spa commercials.)

In any case, I was able to grasp the basic concepts of Reiki in an instinctive way, because I’d had some training in Zen practice. But I did not begin the process of grasping the fundamental nature of Reiki until I’d been practicing for several years. And I’m still learning and deepening that understanding. Over time, there are more and more subtle aspects that continue to unfold. As more things are revealed, more things get stripped away.

At some point, it occurred to me that I didn’t feel like I was channeling Reiki. Instead, I experienced engagement with Reiki as a phenomena that was being activated simply by being present with it. I didn’t actually have to “do” anything and the less I did, the more “there” it was. As I have heard some others also say, we are not “doing” Reiki; we are “being” Reiki. In essence, Reiki is for me a very passive practice, but it creates very active results.

In Zen practice, when we place our hands in gassho and bow, we are acknowledging the innate Buddha-nature present in ourselves and others. In Reiki practice, when we place our hands in gassho and bow, we are acknowledging the Great Bright Light in ourselves and others. It is somewhat different phrasing, but essentially the same concepts. After all, Mikao Usui was a Buddhist, and this was his primary frame of reference.

During a Reiki treatment, my understanding is that I am there to help facilitate and witness this ever-present potential, this Great Bright Light, begin to spark and actualize within myself and others. I am present with and acknowledge the process, but beyond that, there is little I need to do. I don’t need to bring anything else in, nor do I need to take anything away. It is always already there. Yes, there are tools and techniques that are part of the practice, but they are there to specifically support certain processes.

In my view, there is not something “energetic” outside of us that we are bringing in during Reiki practice or treatment. We are making manifest an ever-present potential within each of us. And while we might perceive that with our ordinary minds to be “energy”, it is vastly and indefinably so much more than that.

(Photo credit: istolethetv on Flickr)

“Worrying does not empty tomorrow of its troubles…it empties today of its strength.” – Corrie Ten Boom

A while back, I began a discussion on my Facebook page to gain feedback from other Reiki practitioners on what the Precepts mean to them and how they are integrated into their daily life and practice. In this post, we examine the precept “Do not worry” (Shinpai suna.)

I received this very insightful comment:

I was brought up to believe that worrying is what one is supposed to do and that it even somehow will help a situation. It was only due to self-Reiki, and serious contemplation of the Precepts, that it dawned on me that worry was destroying my peace of mind and burdening those about whom I worried the most (who, of course, were those I loved the most). I have gradually reduced my need to control that which is out of my control…

Engaging in worry about the “what ifs”, “when” or “what” robs the people, places and situations around us of our presence and energy. There are times when we do need to feel concern, or engage in future planning, but those should result in positive action, rather than ruminating over the same issues without resolution. Quite often, we tend to worry about things we have no control over, or events that may never come to pass. Another favorite quote of mine is “Worrying is like a rocking chair; it gives you something to do, but it gets you nowhere.” (Glenn Turner) That can end up being a big waste of energy! Sometimes a situation that seemed more complicated or dire at first turns out to be far more manageable.

Worrying can lead to sickness. I’ve seen people experience symptoms that mimicked a heart attack and neurological dysfunction (stroke-like symptoms, numbness in limbs, etc) from internalizing worry. For people with mood disorders, worry can become emotionally crippling. It can trigger chronic pain episodes, like back pain or migraines. Keeping worry in check by maintaining a calm, clear perspective in the midst of uncertainty can help minimize stress and maintain a better state of health.

Shinpai suna suggests more than “do not worry.” It also implies, as Reiki Teacher (Shihan) Gisela Stewart of Simply Jikiden Reiki and I recently observed, having patience. We want what we want when we want it, which is now. And we fret when we don’t get it. Patience is how we express trust in the innate wisdom of the universe to guide and steady us. Patience creates the space for us to receive what we truly need – which may be different from what we want – and gain the insight needed for our personal and spiritual development.

When giving or receiving Reiki treatment, we should also release our worry about what it will do or how effective it will be. It is instinctive for us to want to help others feel better, but our role is simply to be present and observe the flow of Reiki as the recipient begins the process of bringing the body back into balance. As my teacher, Hyakuten Inamoto says, “Reiki does a fine job of healing, not you.” Worrying about whether or not the treatment worked or if the recipient is feeling better places the burden of responsibility for someone else’s healing on us and also falsely identifies our ego with the outcome.

Similarly, when receiving Reiki treatment, we should let go and allow our body (both the subtle and physical aspects) to utilize Reiki in whatever way is needed to bring us back into balance. This is not a process we can force, but we can find ways mentally, emotionally and physically to support it.

Observing Shinpai suna provides us with the trust in Reiki practice to actualize the pure, innate nature it represents, and releases us from fear of what the future may bring. We can welcome life moment to moment and know that we are being supported.

If you liked this post, you might be interested in reading  Examining the 5 Reiki Precepts: Today only, do not anger and Living the Reiki Precepts.
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(photo credit: chefranden on Flickr)