Just for today, do not worry; Just for today, do not anger

The definition of “religious” was explained in the survey instructions as: “Religious meaning you regularly attend a mainstream church and/or subscribe and follow a set dogma affiliated with an organized religion.” Respondent A (female, age 57) noted in her response: “I consider myself [to be] very religious, but I am not religious by your definition.” This attitude indicates a flaw in the design of the question itself, perhaps, as one’s definition of religion is often a personal one, making it difficult to define categorically something as intimate and abstract as religion.

This is an example of how an open-ended question may have elicited more concrete results. It would have been interesting, in hindsight, to research how each person individually defined religion and how this personal definition related to their attitude of regarding themselves as being “religious” or not.

The next survey statement the subjects were asked to indicate (using the same answer criteria as the previous statement) was: “I consider myself to be more spiritual than religious.” Overwhelmingly, the respondents indicated “strongly agree” to this statement (75%), with the remainder of the subjects indicating “somewhat agree” (25%).

When comparing the results which required the subjects to differentiate between being “religious” and being “spiritual,” the participants were much more agreeable to the notion of being “spiritual” as opposed to being “religious.” This was not surprising, considering the subjects are involved in the practice of a healing therapy that is not based on any religion, has no set dogma,¹² or organized church. Seemingly, all the respondents (100%), when combining the two categories indicated they are more inclined to regard themselves in the “spiritual” rather than “religious” category when obliged to make a choice.

This attitude, however, is in direct contrast to the next statement, which basically canceled out the previous statement’s results. It read: “I consider myself to be a spiritual person, but not religious.” Fifty percent (50%) of the participants marked “somewhat disagree” to this statement, with only 33% indicating they “strongly agree,” and 17% characterized their answer as “somewhat agree.”

It is important to note that the more abstract statement: “I consider myself to be more spiritual than religious” was interpreted by a higher (and in a more favorable manner) percentage of the surveyed subjects. When the statement was altered slightly to include the phrasing “to be a spiritual person, but not religious” as opposed to the phrasing “…to be more spiritual than religious,” the respondents were not as comfortable in labeling themselves as a “spiritual person” but perhaps related more positively to being a “religious person.”

This differentiation was deliberate on my part in the design of the survey statements. I wanted to see how the respondents viewed being “spiritual” in the abstract in contrast to a more concrete description. Generally speaking, these results suggest that there tends to be a type of discriminatory attitude against the label of “a spiritual person.” This is possibly a throwback, considering the higher age average of the participants, to the time period of the 1970s when a clear differentiation between being spiritual and religious was brought to the forefront of the New Age movement when it first began to gain widespread attention among ordinary people. New Age adherents often stridently and vociferously opposed organized religion, preferring to follow a more inclusive and open-style of spiritually-based beliefs that were drawn from a variety of religious traditions and belief systems. Hence, the “religious” connotation was viewed negatively. Many of these New Age people chose to embrace a more inclusive spirituality, clearly differentiating them from being categorized as “religious” (because religion was often viewed as being inflexible, narrow, and not accepting of those with alternative beliefs). Being “spiritual” meant being able to practice any prescribed belief system or religious tradition in an all encompassing way, choosing and combining opposing aspects which mainstream religion frowned upon doing.

Mainstream religions tend to look upon the New Age movement suspiciously, negating many aspects of the movement because they do not conform to the strict definition of religious dogma or doctrine espoused by organized religions. This type of prejudice by mainstream and organized religions toward alternative spiritual movements could be a factor in why the subjects responded the way they did concerning labeling themselves concretely.

Perhaps due to religious indoctrination and practice throughout their childhoods and into their adult lives, when faced with identifying themselves with a specific label, the respondents preferred not to categorize themselves as being a “spiritual person.” The first statement presented bears this out in that a combined percentage of the subjects (75%) marked either “strongly agree” or “somewhat agree” to the statement: “I consider myself a religious person.” According to the data gathered for this study, the subjects—through either experience or habit—seem to prefer the label “religious person” instead of “spiritual person.”

This result was indeed surprising, considering the participants’ backgrounds as Reiki practitioners. It was assumed initially that the subjects, because of their work in an alternative healing therapy that requires belief in a higher-power and a Universal Life-Force Energy source (that is not religiously-based or part of a mainstream religion), would be more comfortable being referred to as a “spiritual person” rather than as a “religious person.” The fact that they clearly differentiated between the two in the three statements that were designed to reveal whether labeling made a difference, is insightful and revealing. It must be noted, however, that the results may be skewed due to a misinterpretation of “religious” because (as mentioned with regard to the first statement) the subjects’ personal definitions of the word may vary a great deal. In a future study, a clear delineation and interpretation of the terms “religion, “religious,” “spiritual” and “spirituality” may make the results more revealing.

In order to procure a more in-depth understanding of the participants’ attitudes and backgrounds of religion and spirituality, an open-ended statement was presented to them: “I would describe my religious upbringing and/or spiritual life until now as….” To clarify to the subjects what type of information was desired, an example answer was given to them: “e.g. I was raised Methodist, attending church regularly, but converted to Catholicism in college. Later, I went through a phase of being agnostic, but had a personal awakening when I was 25 and currently adhere to a more all encompassing type of spirituality that is in line more with a New Age belief system than an organized religion-based one.”

The reason for giving a sample answer was to direct moderately the focus of the respondents to comment specifically on their religious upbringings and spiritual lives with precise references to religious and spiritual experiences. Without an attempt to focus the attention of the subjects, it was felt that the participants might misinterpret the statement and give widely varied personal accounts relating to their religion and spirituality that would be more allegorical in nature, rather than specific examples of religion and belief systems they ultimately pursued (and were involved in) throughout their childhoods and adult lives.

This proved to be a most fascinating aspect of this study, with the respondents relating their religious upbringings and spiritual lives in great detail. Some examples are as follows:

I was raised Southern Baptist in a home with parents who were missionaries. I left that belief at the end of university. About 10 years later, I came back to a relationship with God due to the writings of Catherine Ponder,¹³ and I have attended New Thought¹⁴ churches when I have found them. …My spiritual life is very active and fulfilling. New Thought, particularly the teachings of Catherine Ponder, remains at the core of my belief. I regularly ask for prayer support from Silent Unity,¹⁵ a New Thought organization. Also, I often take classes taught by teachers of the Spirit Unfold Network.¹⁶ They have contributed enormously to my spiritual development.

My family‘s religion is Buddhism. But in my childhood there was no religious person around me. My family visited graves once a year [a Buddhist practice is to attend to ancestors’ graves], and have visited a shrine or temple at the beginning of the New Year. When I was in my 20s, I began to practice Yoga, and my master told me about Sai Baba.¹⁷ Since then, I have looked to spirituality and think about GOD.

Brought up Church of England by a lapsed Catholic mother (!)¹⁸ and never really went to church apart from functions (e.g. weddings, etc). Always believed in God until I became a Buddhist in 2002…now a practicing Buddhism in the Tibetan Mahayana¹⁹ tradition.

I was raised Methodist (by a Methodist mother). My father was Baptist. I studied most religions and spiritual practices to some extent. I found the sources/founders had value and the institutions that followed them moved away from that value. I dubbed that process the “battle of the budget.” At the moment, I find the teachings of Gangaji, Papaji, and Sri Ramana²⁰ the “answer” I’ve been seeking. I have had many experiences with grace. I now recognize those as the gifts they were.

I was raised Pentecostal and went to church (at times) 3 times a week. After acquiring a divorce, I was not accepted as a MEMBER of the church. I was told I could not participate as a member to vote, etc. Yet, they did want my tithes. At that time, I stopped going to that church.

I was brought up in an atheist family, but have always been interested in spiritual healing since the age of 17.

I was raised Catholic. I attended church service every Sunday and other days that were required to attend. Later, after I moved out of the house, I attended services when I felt like it. I do not believe you have to go to church in order to BELIEVE that there is a GOD or Infinite Intelligence or Great Spirit.

I was raised Catholic, attending church services regularly. When I married, I married a man who had previously been married and could not marry in [the Catholic] church. I studied my husband’s religion and converted to Lutheran, however, I did not attend church services regularly. I have since been attending and following the Spiritual beliefs regularly. I find spirituality fits my beliefs and needs. I believe that this is in line with the New Age belief system. I love it!

I was raised Catholic, and I do Reiki, which is not a religion, but Reiki fulfills my spiritual needs allowing me to connect to the Divine. I believe strongly in the divinity of Jesus Christ, and pray to him for strength and guidance.

I attended a Methodist Sunday school as a child, and then dropped out of church attendance from age 16, or so, once the family moved and I went away to another city for university [study] and work. I started attending Christmas services in Tokyo for a few years as an adult, and have enjoyed about 20 years (on-and-off) of meditation with Orin and Daben’s [sic] work,²¹ as well as a stint of Vipassana²² and some Buddhist meditation. Now, back in Australia, I am a member of an Anglican church and we attend services about once a month and help with some charity work, and I teach in a Christian school. I have been influenced by profound experiences of connection with Oneness/the Divine, mainly through meditation and the Reiki attunement process, rather than the Church.

Raised Protestant, converted to Catholicism in university. I practiced this for a number of years before becoming disenchanted with religion in general. I followed New Age spirituality for a time before finding Spiritualism,²³ which is what I now consider to be my religion.

I was raised Catholic. Very interested in learning more, always felt a spiritual longing/interest but not satisfied/convinced with conventional religions. Equally interested in philosophy and science, studied meditation, spirituality New Age, and many, many things, and similar, to verify to myself. I had an out of body experience.²⁴

In nearly all the cases, the subjects seem to have done a fair amount of “religion hopping,” a term I coined to describe the tendency of the subjects to go from one religion or spiritual tradition to another in search of a religion or belief system that fulfilled their spiritual needs.

Since Reiki has its roots in ancient Buddhist teachings and practice, and since Buddhism comes from Hindu traditions and beliefs, it is interesting to note that a number of respondents indicated their affinity for and/or belief in Buddhist or Hindu teachings. Again, Reiki perhaps resonates with these people because of the familiarity and complementary way in which Reiki can be combined with their own religious belief systems or spiritual practices.

In an attempt to discern the subjects’ views on religion and spiritual beliefs, a transition question was included on the survey to ascertain what role their spiritual belief systems or religious backgrounds play in giving Reiki treatments (either to themselves or to clients). The question asked: “Do your religious/spiritual beliefs and/or background play a part in your Reiki treatments? Please explain in detail.”

This question was designed to move from the religious/spirituality-based portion of the survey into how these affect, if at all, the Reiki treatment the practitioner offers. Again, the respondents’ answers were enlightening, explaining more clearly how their religion or spiritual beliefs affect or enhance their ability to heal through Reiki.
Subject A

Only as they play a part in the rest of my life. I believe strongly that we are to help one another. I teach Usui and Kundalini Reiki free to people who are interested, and I make the arrangements for a twice-a-month Reiki Share²⁵ at which people give and receive Reiki and at which I teach Reiki to anyone who is new and who wants it. This is my way of helping others. Yet I do other things to help others. Thus, my spiritual beliefs have led to what I do in Reiki—but also what I do with other kinds of energy work and other areas of my life.

My understandings are foundational to my sharing of Reiki. I prefer to teach/attune others and let them do their own healing. I believe that I cannot heal anyone but myself. Others do not understand this statement. They believe the healing comes from Reiki or me. I believe I only hold the space of healing and provide access to the energy. Once the other understands, then I am not “needed.” But I never was!

Yes, because I do believe in God. As God assisted in the healing, I know we can, as well, make a difference in the world.

From the age of 17, I was astounded at the accuracy of things told to me by spiritual leaders. Things that only could be known by me. And I was also told of future events that eventually came true. This gave me knowledge that there was healing energy that could be harnessed for use in helping people. So, I always had confidence in knowing that spiritual guides would be on hand to help.

YES, I believe that I am just the hollow bone for the Great Spirit to use to help all those in need. Prayer is so important in the healing of others. I call upon Spirit to be with me and surround the person I am trying to help. My intention is to see that person healthy and whole.

Definitely. Prayer and meditation, lots of talking with God assist me to be a clear channel to do God’s healing.

Yes. I pray before Reiki asking Jesus Christ to assist me in my Reiki healing. I also ask the Virgin Mary to assist in the healing.

Yes, I silently ask, “God make me a channel for your love and healing,” and I feel that Source energy is being called upon to bring the person back into balance, and for them to summon their own divinity within to balance themselves.

Absolutely. Belief in a Supreme Being, angels, guides, and the Universal Life Force Energy that pervades all is the outcome of all my religious experience while growing up and as an adult.

From the beginning, Reiki has been based on the belief that a Higher Source is responsible for the healing, and in order for a healing to take place, this source of energy must be accessed. The general belief in a Supreme Being as the source of the energy that is all pervasive is an accepted belief, which was proven in this study by analyzing the responses of the subjects. An atheist, or even an agnostic, would obviously not be the least bit interested in pursuing Reiki because it is necessary to believe in a Higher Power that is omniscient, omnipresent and omnipotent.

Before beginning any Reiki treatment, whether it is a self-treatment or a treatment for someone else, often practitioners will create a “healing space.” This often involves clearing their minds through meditation or prayer, as well as clearing the room where the treatment will take place. The personal ritual involved in preparing to do a Reiki treatment for each practitioner varies slightly, but usually involves some type of meditation, prayer to the Creator, and/or an intention to the Universe asking that a healing take place during the treatment.

A number of the subjects indicated that they incorporate a combination of all of these: Meditating before the start of the treatment to put oneself in a frame of mind more conducive to healing; a prayer offered with purity of motive to help the practitioner to center and concentrate on the purpose of offering Reiki to oneself or to another; and an intention to make it clear to the Universe what it is intended to be done with regards to the treatment.

For instance, Subject B meditates for a bit to focus and to center herself, while Subject C offers a prayer for protection, using the Reiki symbols, as well as bringing in Reiki guides to assist in the healing. Subject E has a more involved ritual she performs before giving a treatment; specifically, she cleanses the space and Reiki table energetically, lights a white candle, decides which essential oils she wants to include, as well as using incense at the entry of the room. Subject J related: “I clear and clean the healing space and myself both physically and energetically, so that I can be the clearest channel possible.

I believe strongly in “setting the space.” Before I give a treatment to myself or another, I always make sure that the room has been cleared of any negative energy that may be lurking about. This can be done in any number of ways, but the easiest way is to raise the vibratory energy of the room through sound. I sometimes use a bell, gong, Tibetan cymbals, a Tibetan singing bowl, or drum; these are all vibration-rising tools to carry off any stagnate energy that may be stuck. This can also be achieved by playing a soothing CD that resonates positively within you and the client—something that is relaxing, putting both at ease.

Several of the participants mentioned that they explain to the client what to expect during the treatment, but do not consult the client specifically, allowing the client to naturally broach the topic in a way and at a time which is comfortable for them. This is an important point, because a person’s health condition can be very personal, and by not pressuring the client to consult about a specific health concern before a treatment, allows the client to offer information as they feel inclined. Also, Reiki practitioners are not physicians, and do not (or should not) diagnose, prescribe, or make any type of health-related suggestions to their clients. Subject J certainly understands this and takes great effort to inform her clients through the disclaimer that they are not to substitute traditional medical treatment for Reiki sessions without first consulting a medical doctor.

The responses were varied, encompassing many additional methods, when asked whether practitioners strictly offered Reiki in its purist form, or if they combined Reiki with other tools or techniques. A number of the respondents indicated using crystal therapy in conjunction with their Reiki energy. Others professed to using essential oils during treatments, while some of the respondents mentioned aligning the clients’ chakras, smoothing their auras, and dowsing the clients before beginning a treatment. Only one participant, Subject K, indicated he only used Reiki energy during his treatments.

When asked: “How long is a typical treatment?” the majority of the respondents indicated that Reiki sessions usually last an hour; the next most common time was 20 - 30 minutes. Several practitioners suggested they allow intuition to decide the length of a treatment, which depends upon the person’s condition, and how much energy is being channeled during the treatment. Subject D rather matter-of-factly revealed: “I get bored after 5 minutes. So treatments are that long….”

Most practitioners are taught the hand positions in a systematic manner which, if done completely to the front and the back of the body, takes around 45 minutes to an hour to complete. The results seem to indicate that this is common practice, as most treatments seem to fall within this time frame. Indeed, it is important for the practitioner to feel energetically how much Reiki is being pulled through his/her hands, and this will often determine how long a treatment takes, depending upon how much energy is being drawn.

The final item in the section relating to Reiki was designed to reintroduce the idea of religion and spirituality of the participants as it related to their Reiki work. It read: “Please explain what role your religion/spirituality/belief system plays in your capacity as a Reiki practitioner and adherent of Reiki energy as a healing technique.”

Overwhelmingly (95%), the respondents remarked that their Reiki work was fueled by a desire to serve others.
Subject A

I believe strongly that we are to help one another. One way I can help others is by teaching Usui and Kundalini Reiki free to people who are interested and by making the arrangements for the twice-a-month Reiki Share at which people give and receive Reiki and at which I teach Reiki to anyone who is new and who wants it. Yet I do other things to help others, too. Thus, my spiritual beliefs have led to what I do in Reiki—but also what I do with other kinds of energy work and in other areas of my life.

I believe that helping others is the most important area to progress as a human and since we are all interconnected and dependent on each other then this is selfish wisdom (i.e. helping self through helping others).

We are each a part of the universal consciousness. “There is only one of us.” The belief in separateness is a function of mind (thought). Healing energy is freely available to anyone who chooses to receive. This energy is part of Life. It is free.

To me, it is all about the intent and willingness to assist.

I believe that the Great Spirit uses me to help others. I know it is not me who is doing the healing. I am just the hollow bone. I believe prayer and positive thinking will increase one’s chances of a healthy life. I AM SO BLESSED TO BE GIFTED WITH THIS GIFT TO HELP OTHERS IN THIS FASHION.

I truly believe that it is my dedication to serving in God’s name to serve someone that truly assists me while doing Reiki. It is the love I have to serve others that helps me to be a clear channel for the energy to flow through.

I am Catholic and I strongly believe in God, Jesus, and the Virgin Mary. I think it has a lot to do with my healing work. I believe in the power of God, his omnipotence and omnipresence. I have experienced miracles in my Reiki work. To me, I think when we receive the attunements, we receive the Holy Spirit, that God-energy, and it is our duty to use this in a way to help others.

Being a child of God, it is my obligation as a spiritual person to assist my brothers and sisters on their journey. Reiki allows me to accomplish this by offering healing energy to those who are in need. The Sai Baba says, “love all, serve all” which I believe to be good words to live by. The Golden Rule, or a rendition of it, is found in every religious tradition from the monotheistic and polytheistic religions, to obscure African tribal religions. This is what religion and spirituality is—helping others and treating them as you would want to be treated.