The secret of Reiki

In summary, this symbol symbolizes:

• The Earth.
• The Land.
• The Power.
• Focus and raising power.
• Visible things
  
  Effect of this symbol:

• Revitalize and bring back the original function of the body.
• Energize first and second cakra.
  
  This symbol connects us to the universal energy in an instant; therefore we can draw a lot of energy in an instant also. It is interesting to notice that this symbol may change bad event from occurring, it seems bad events that happened to us are due to inharmonious energy around us, with this symbol we are able to purify our energy system instantly and prevent bad events happening to us. 
  
  As this symbol revitalizes your first and second cakra, which are your creativity energy source, you may raise your creativity to its degree you will never imagine before. In addition, your creativity is accompanying by a focus mind, which make your creative expression seem naturally manifested.
  
  How to use the symbol
  
  1. Draw the first symbol with your finger in the air (or on an object), then repeat the first Kotodama for three times and then send Reiki energy by putting your hands over the symbol. You may also hold your palms together and imagine the symbol between your palms vibrating and melting with the reiki energy flowing from your hand. Choose which way that suit you.
  
  2. When there are other people around you, repeat Kotodama quietly, to prevent other people misunderstanding about symbol and kotodama. After that, repeat it in your mind when you send Reiki energy to other people, imagine that kotodama spreads inside your body and echoes deep inside your mind. Feel the universal energy tuned to the symbol and Kotodama. As you use it with pleasure, the energy becomes more and more powerful.
  
  Practical application:
  

• When feel something bad in a location use it to purify it.
• Purify you food and drink and energy it to make it healthier.
• Bring back your energy and mood after going to hospital or funeral
• Use it to protect your from traffic accident
• When put money in the wallet
• Avoid credit card misuse by using this symbol
• Use this symbol when writing checks and bill, you won’t write wrong numbers
• You may use this symbol to pray for a weather change
• For self protection (Send the symbol in front and behind and right and left.Or spin your body counterclockwise sending the symbol into four directions.)
• Motivate yourself by giving Reiki and this symbol on your forehead.
• Bring back a good relationship with some one
• Accomplish your positive desire, any negative desires will automatically rejected.
• For missing things and things left behind
• Give Reiki and this symbol on your forehead when you forget something important.
• This symbol may protect you during business transactions and dealing fixed properties
• Prior to business activities send Reiki for an area or a direction
• Gifts, greetings and business cards need to be charged with this energy to strengthened a good relationship.
• When purifying rooms and buildings; send the symbols into each corner.

If you want to understan more about symbol, you click this Big Book of Reiki Symbols, The, your reiki study will be deepen.

So these are the two paths related with body, the aspect of body, and aspect more of the energy level of speech. Then we have the path mainly related with our mind. That is the kind of teaching like Dzogchen.

What is Dzogchen? Dzogchen is not Tantra or Sutra. Dzogchen is a method which goes directly to the level of mind; through mind to nature of mind. So the characteristic of the path also is not transformation, not renunciation, but is called self-liberation.

What does that mean, self-liberation? Self-liberation means, for example, in Sutra, if we have some problem, to overcome that problem we need some kind of antidote. For example, when we are angry, then we try to do a visualization, or apply something, like compassion. This is the antidote. If there is a fire, the antidote is water. We need water. If we put water on fire, then there are less problems. That is an example. This is characteristic of Sutra.

In Tantra, we transform. For example, when we are angry, we do not look for an antidote, but we transform. What is the difference? When we say transform, transforming means transforming emotions or passions, something in general we consider negative, but its nature is the same nature as wisdom.

There are not two different natures, they only manifest in different ways, two aspects, the pure and impure aspect. The pure aspect manifestation manifests like wisdom. Impure, in this case, become emotions, passions. But the nature is the same.

For that reason, in Tantrism they use the example of gold. Gold has value; gold is considered a very precious object. So we can take an ornament of gold, like a statue of gold, and make a statue of Buddha, a golden Buddha, and then everyone thinks there is a very nice golden statue of Buddha.

Particularly people who follow Buddhism, they have devotion and think this is a very nice golden Buddha, and bring flowers, incense, offer something, and pray, etc. We do this. But then, this statue of Buddha can be transformed one day because someone doesn't like having a statue of Buddha but they like gold. They can transform it and make another ornament or something; they can make an ashtray, a golden ashtray. Very elegant.

The nature of gold does not change, it is always the same gold, but now the aspect has changed. In this case, no one is going to pray, or offer flowers or incense, but now they throw cigarettes or something dirty inside. That is an example. This is a very important example in Tantrism to make an understanding of what transformation means. The nature has not changed. There is not this explanation in Sutra. We say, for example, Buddha seed, Buddha nature. Everybody has it. But it doesn't mean that it is related with our energy level. This is a Tantric aspect.

So in the Sutra teaching, if we have emotions we consider that negative. We throw them away. and they have no value. We do not think they have the same nature as wisdom. So you see, the point of view is different. When we apply Tantrism, transformation becomes very important, to transform into pure vision; like the mandala, deities, five wisdoms, etc. In this case it is very important that the practitioner has an idea of pure and impure vision, since they are transforming.

In Dzogchen, when we say self-liberation, we don't need that. In Dzogchen, we know very well we are in samsara. Samsara is impure condition. But we don't need to consider, "Oh, this is impure vision, now we need to transform into pure vision." This is a Tantric point of view. In Dzogchen, pure or impure vision, there is no difference. It is the same.

Then, of course, Buddha explained, gave that teaching, and at the end he finished the teaching. When he finished the teaching, the king and all the people present were very happy and thanked the Buddha for receiving this teaching.

That's normal, no? Then later, someone like Ananda or another student of Buddha wrote down, "One day Buddha went someplace, like [Rajgur?], for example, and then the King of [Rajgur] asked for this kind of teaching and Buddha taught and explained this way". Buddha taught and explained and when he finished the teaching and everybody was satisfied, they thanked Buddha. That is the end of the Sutra. What was written down, the event of that day, that is one Sutra.

Then they were given different titles. For example, "The Sutra of the request of this King", or "The Sutra request of this place", "The Sutra of these people", etc. There are many these kinds of Sutra teaching. Sutra teaching is related more to the physical level.

When we say the three gates, it is more on the physical level. Why? Because first of all Buddha, the real Buddha state of the condition of Buddha is not the physical body. It is Dharmakaya. Dharma means all phenomena; kaya means its dimension. The real dimension of all phenomena is emptiness. Dharmakaya is not something we can see or touch.

Buddha is in the Dharmakaya and communicates the teaching to beings. How can it be communicated? For communication we need a Buddha, not Dharmakaya, but we need a Buddha, which we can see so we can talk with him. In this case, Buddha manifests a physical body, like a human being. So we can talk to each other; Buddha can talk and we can listen, we can hear, and this is on a physical level.

Also the teaching is on a physical level and Buddha taught many of these kinds of teachings on a more physical level. For example, with the explanation of karma - cause and effect - you understand this already and I don't want to explain. I am sure you all know the Four Noble Truths. This the first thing Buddha taught.

What is the main point of the Four Noble Truths? To explain cause and effect. Buddha is not explaining the cause first, but the effect. Why? Because people understand effect more easily. If someone gives me a punch, I feel pain. That is the effect. I wouldn't say, "Oh, I don't feel anything". I feel. So Buddha is saying that we have suffering.

The noble truth of suffering; all sentient beings have suffering. There is no one who has no suffering and also no one likes to suffer. Everybody agrees with Buddha. No one would discuss or argue with Buddha. Otherwise, if Buddha explained the cause first, maybe many people wouldn't agree. They have a different way of seeing and they argue instead of learn.

So Buddha explained suffering and everybody said, "Yes, it is true, we have suffering", and then Buddha asked, "Do you like to have suffering?" Everybody said, "No, we don't like it." So Buddha offered an idea: If you don't want to suffer, then the solution is not that you fight with suffering.

In general we act in that way. We live that way. When there are problems we struggle. We make a revolution. Buddha gives a teaching, which is not a solution because suffering is an effect. With the function of the effect you can learn or discover what the cause is. That is all. No struggle. So why do you have suffering? Because there is cause. If you don't want to have suffering, then you discover what the cause is. It is very easy.

In the same way when we go to a doctor, you arrive there and the doctor says, "What did you eat yesterday? What did you do, what was your attitude?" etc. Why does he ask this? Because he wants to discover which is the effect and the cause. Then the Buddha taught the second noble truth of karma, the cause, then cause and effect, and then the third noble truth of how we stop this. In this case, the teaching is more related to the physical level because there are many people who have no capacity.

Buddha explained: to not have suffering you should do meditation. Many people don't understand what doing meditation means. It is a very simple way to not create negative karma. With your body you don't do these things, for example. With your voice, you don't insult, you don't lie, etc., with your mind, you don't think bad things for others, etc., and so as to not commit negativities he gave vows.

There are also different levels of vows. These teachings are characteristically more related to the physical level. When we take these kinds of vows, we take these vows until we die. We don't take this kind of vow until we have total realization. For example, we say we don't kill animals. For killing animals what we could do? We do something, we act with our physical body. We are not only doing something like magic power for killing. Most people in general are acting.

If we have no physical body after death, how we can kill animals? Not so easy. That's an example of how everything, like vows, and all these things, are related more to the physical level. Characteristic of this teaching, of how Buddha taught Sutra, is the path of renunciation.

Renunciation means renouncing all causes of negative karma. When we know, if I do this, if I apply this, it becomes a cause for creating some cause for negativity. We renounce that. The path of renunciation means more on a physical level. That kind of teaching is related more with our physical level. But it doesn't mean that we don't need our level of energy or voice or mind. Of course, we need all. They go together always. But mainly it is related with the physical level. This is one characteristic of this path of teaching.

Another path and characteristic of teaching is Tantrism. In this case, what does Tantra mean? Tantra is Sanskrit and means continuation, without interruption. Something is continuing, mainly our energy.

How does it continue? Because through energy we have manifestation. But from where did this manifestation originate? This, of course, is our real condition, emptiness. So in Tantrism, these two are called emptiness and clarity. From emptiness manifests clarity.

How we can understand that? It is very easy. For example, if we observe ourselves, our thoughts, our minds, how does our mind manifest? The mind manifests with thoughts. When we are observing thoughts they disappear.

We look, where is thought, how is thought? From where did this thought originate? Where did this thought disappear? We can do research, but we can't find anything. What we find always is emptiness. Why do we always find emptiness? Because the source of all this manifestation is emptiness. We are getting there. Even if we can't find anything, it doesn't mean that now all thoughts disappear. Immediately another thought arrives.

We are thinking, "Oh, I can't find anything."; that is thought. You observe it, and that disappears, and you can't find anything. But the thought immediately arises. This is our real nature. Our real condition.

In Sutra teaching, there is not much emptiness and clarity. Only emptiness. Why? Because Sutra is more related to the physical level, so its nature is emptiness. It has nothing very much to do with energy or dealing with energy.

In Tantrism, the main point of the path is the energy level. So that is how the teaching developed, how Buddha taught, how he communicated. Originally through manifestations; not like Sutra teaching. In the Sutra teaching, one day Buddha is going somewhere and teaching and people are listening. Tantrism is not like that.

Who followed Tantrism from the beginning? People who already had such kind of realization. For example, we say in India, in ancient history, there were many kinds of Mahasiddhas. Mahasiddhas mean people who are realized.

So Mahasiddhas receive this kind of teaching through their vision, but when Mahasiddhas receive a teaching through vision, it doesn't mean that all people at that place can receive that teaching. They couldn't see it because manifestations are not on a physical level. Manifestations are the nature of elements and we can't see the nature of elements.

We do not have that capacity, in general. If we can see, it means we have such realization or have developed our clarity. So the teaching comes transmitted that way. Many principal teachings of Tantrism came through manifestations, not always by Buddha explaining something; not through oral teaching. Just by manifestation, with manifestation, the knowledge and understanding were received through clarity.

So with this characteristic teaching, later when realized beings like Mahasiddhas transmitted to ordinary people, they listened to the teacher, received that empowerment with visualization, and entered in the pure dimension with this idea. That is called entering into a transformation method. It is not an ordinary way.

Being in the transformation state, for example, our being, our existence, is not in the ordinary way, but we manifest how some enlightened being manifested, like Hevajra, Kalachakra, some these kinds of manifestations. Also the individual has then many different kinds of functions like five elements, five emotions, etc., and they all have movement and actions. So all this manifests like deities in personified form. And our dimension, not our ordinary impure dimension, manifests as a pure dimension and that is called a mandala.

So when we are learning Tantrism, through the figures of deities and mandalas is how we enter. For example, how do we enter into a state of transformation? When the teacher gives initiation it means they introduce that, bring that in because we can't directly have contact with enlightened beings like Hevajra or Buddha.

We do so through manifestations. So we go slowly, slowly and enter with this method. That means that the people who follow this kind of teaching have a little more capacity than the ordinary person, because ordinary people do not so easily understand what it means to enter into transformation, or transforming, or working with our energy. Our energy level is more complicated than the physical body.

The physical body we can see, we can touch, we can have contact with concretely. For example, if someone is coming, immediately we can understand and recognize who that person is. How can we recognize? Because we see the physical body, not because we see the energy of that person. If that person has no physical body, only an energy level, and they come here and present themselves in front of us, we couldn't see them. So you see, for seeing or discovering that, we need that capacity. That is why Sutra and Tantra are different.

Tantrism is called the path of transformation. Transformation means that we have mainly five emotions and when we include the five emotions, we include three root emotions. These three emotions then transform into wisdom, three wisdoms. Which way do they transform? For that reason there are manifestations like deities, wrathful manifestations, peaceful manifestations, and joyful manifestations. Three kinds. Why do we need three kinds? Because we have three different emotions: attachment, anger and ignorance. Ignorance doesn't mean that we have no education, but ignorance means we are ignorant of our real nature, we do not know it. That means we are missing clarity. So there are three kinds of manifestations to transform these three emotions.

It is not sufficient that we only know that that method exists and we can transform. For having the capacity to transform, firstly we receive initiation, introduction on the path, we apply and become really familiar with these methods, and then maybe we can transform. For example, when we are angry with someone, if we increase that anger in an ordinary way; that is the cause of samsara, the cause of suffering.

It can create so many problems. But we can transform it, transform it by manifesting the wrathful form of Vajrapani, for example. If we are familiar with that when we feel really angry, instead of impure vision, thinking I am here, he is there, he makes me angry, now I am angry, we can transform. Immediately we transform into pure vision, pure dimension and then we manifest wrathful Vajrapani. So once we have changed our physical body and energy, we can continue.

We can have more benefit now from transforming anger. When we are very peaceful, we don't have any problems, we pretend to be very angry and manifest as wrathful, but we don't feel really very much. When we are really angry we can feel it.