| One person whose name recently has appeared on a | | | | the school in Nagano he invited Nishida Tenko, who in |
| number of different pieces of the puzzle is Eguchi | | | | 1904 founded the Ittôen community, to give a |
| Toshihiro. Some people today believe that he | | | | presentation. This community still exists today and is |
| influenced the teachings of Usui Mikao particularly | | | | comprised of those wishing to seek a life of no |
| through his deep knowledge of Shinto practice[i]. This is | | | | possessions, serving in a spirit of penitence. They |
| reflected largely in what we now know as Level 2 or | | | | believe that when human beings live in accordance |
| Okuden in the system of Reiki. | | | | with the way of nature, they are accepted and |
| From the early 1900s Japan was in a great popular | | | | enabled to live, even without owning things and even |
| health movement that continued well up to its entry | | | | without converting labor into money.[vii] Today the |
| into World War II. Not only was Usui developing a | | | | Ittôen community consists of around 100 |
| practice that would initially be taught to hundreds but so | | | | members with their leader being Nishida Tenko's |
| were many other seekers and searchers including | | | | grandson, Takeshi. The Ittôen members |
| Eguchi. | | | | traditionally practiced a form of palm healing acquired |
| Japanese culture appears to have always held a | | | | directly from Eguchi who visited the community |
| special place for hand or palm healing within its natural | | | | several times. Today some families' still practice palm |
| laws. Palm healing in Japan has been practiced as an | | | | healing but there is no official practice within the |
| element of Buddhism since ancient times and similar | | | | community. Professor Rabinovitch's own tenohira |
| concepts are currently in use with the popular deity | | | | ryôji teacher, Miss Endo (aged around 97 in 1994) |
| Binzuru as an example. Here the devotee seeks to | | | | an original Ittôen student of Eguchi ca 1929 or |
| experience healing by rubbing his/her body's physical | | | | 1930, previously made her 'evening rounds' in the |
| equivalent on the statue of Binzuru. | | | | community before her passing. Eguchi is known to |
| Usui Mikao, the Usui Reiki Ryôhô Gakkai and | | | | have recited waka from the Meiji Emperor during his |
| Eguchi Toshihiro | | | | visits as well. Even today, after meals are taken, the |
| In 2000 a book was published in Japan about Eguchi | | | | Ittôen recite the Meiji Emperor's waka: |
| and his healing techniques called Tenohira-ga Byoki-o | | | | To go beyond self-concern and work for other's |
| Naosu (Cure Your Illness with Your Palms) written by | | | | well-being: |
| Mihashi Kazuo. This book sheds some light on what | | | | This is what human beings are called upon to |
| was taught and practiced by Eguchi. Though it does | | | | practice.[viii] |
| not mention Usui himself it does briefly discuss Eguchi's | | | | Eguchi's System of Hand Healing |
| dealings with the Usui Reiki Ryôhô from | | | | Eguchi believed that everyone could do palm healing |
| 1926 onwards. This is most likely the Usui Reiki | | | | once their energetic path was open. The way to open |
| Ryôhô Gakkai (Usui Spiritual Energy Healing | | | | or fully clear this path was very easy: practitioners |
| Method Society) that still exists in Japan today. The | | | | must gasshô and meditate with someone who |
| author's knowledge of Eguchi was drawn from a | | | | was more energetically experienced for 30 to 40 |
| number of out of print books, written by Eguchi and | | | | minutes over 3 consecutive days. This helped |
| others. Our article on Eguchi is comprised of factual | | | | strengthen the practitioner's own energetic connection |
| information from Tenohira-ga Byoki-o Naosu with the | | | | and build the confidence to carry out palm healing. |
| noted inclusion of additional information from other | | | | 'He writes of going into people's home, showing them |
| sources such as Professor Judith Rabinovitch (her | | | | 'how,' and bidding them to practice faithfully. Spiritual |
| sources being various Japanese texts including a | | | | and meditative practices were used, however, to |
| chronology of his life, prepared in 'note' form by Eguchi), | | | | advance those who came to take his course.'[ix] |
| Suzuki san and Chris Marsh. | | | | Much of Eguchi's practise was based on |
| Eguchi Toshihiro (photo on the left) was born on the | | | | self-development and he advised his students to follow |
| 11th of April 1873 in Kumamoto, Japan and died on the | | | | these 7 Principles to encourage an ascetic lifestyle: |
| 10th of June 1946. Around 8 years Usui's junior, his | | | | 1.Deep compassion needs to be felt for clients. |
| health had never been very good and he often fainted | | | | 2.Keep the body clean, be honest, be kind and don't |
| and had chest problems. At one point in his youth he | | | | get angry. |
| was not accepted into the 'Army Cadet School' due to | | | | 3.When training: eat shojin ryori (type of Buddhist meal |
| problems encountered in the physical entry test. Later | | | | without meat) and eat lightly. |
| when he was admitted to the University of | | | | 4.To remain healthy: take light from the sun, fresh air, |
| Tôkyô he fainted during the University | | | | good water and good food. |
| examination. Eguchi was known to have dropped | | | | 5.By only focusing on the body it is impossible to get |
| some subjects due to his weak health yet he still | | | | healthy. Students must also think and act well. |
| managed to graduate eventually becoming a principal | | | | 6.Read waka from the Meiji Emperor every day. |
| of a school in Nagano. | | | | 7.If we become sick we must first say to ourselves |
| According to Tenohira-ga Byoki-o Naosu, a lady called | | | | from the bottom of our heart, 'I sincerely apologise if I |
| Tamura introduced Eguchi to the Usui Reiki | | | | have done something wrong'. |
| Ryôhô in 1926; he was 53 years old at that | | | | A specific aspect of Eguchi's palm healing technique |
| time. Eguchi was living in Shibuya, Tôkyô | | | | was the use of the right hand only - as this was for |
| and Eguchi wrote "50 yen was/is a high price to pay | | | | giving while the left hand was for receiving (though in |
| for admission to the group (nyûkai is the term), | | | | some cases he did advise practitioners to use the left |
| and moreover, at each meeting, one has to pay 1 | | | | hand). Practitioner's must make sure that the client |
| yen[ii] further. So, while I thought that this [my training] | | | | feels balanced during the treatment e.g. if you treat the |
| was very important, having to pay fifty yen for this | | | | left arm, the right must also be treated. Talking must be |
| kind of thing just didn't make sense to me."[iii] Eguchi | | | | kept to a minimum during the treatment and a prayer |
| believed that people practising palm healing should | | | | is said at its commencement. An example of a prayer |
| never ask large fees for the service as it is a natural | | | | might be: may my hands help this person that he/she |
| gift that everyone is born with and he also believed it | | | | may become well. Eguchi also believed that the illness |
| may have been possible to collect a person's karma. | | | | itself should not be mentioned in the prayer. |
| He also noted that a current teacher of the Usui Reiki | | | | When treating people, Eguchi taught to begin with the |
| Ryôhô was Taketomi Kanichi (1878-1960) | | | | head using 5 head positions with one last position on |
| who, as a Rear Admiral in the Japanese navy, was | | | | the stomach. The first 5 head positions correlate with |
| well off financially. After 2 years Eguchi took action | | | | the 5 head positions as taught by Usui Mikao[x]. The |
| saying he had 'seen through to the unjustness | | | | treatment would generally take about 30 to 40 |
| (iwarenaki wo) of the high fees' writing a formal letter | | | | minutes. |
| of resignation (taikai-todoke ) from the group and | | | | Below is a verbatim translation by Professor |
| submitting it to Naval Officer (Rear Admiral) Ushida | | | | Rabinovitch of Eguchi's head 'method' taken from |
| Jûzaburô (1865-1935), "head of the Usui-kai." | | | | Eguchi and Kôshi's book Tenohira Ryôji |
| [iv] | | | | Nyûmon. After the head (including the stomach |
| Moving on to begin his own school, with his own ideas | | | | position) the Professor states that specific parts of the |
| and his 'declared independence'[v], Eguchi created the | | | | body would be touched, organically. Hand placement |
| Tenohira Ryôji Kenkyû Kai (Hand Healing | | | | directions for organs are given as well as placements |
| Research Centre). He moved to the city of Kôfu | | | | for specific illnesses that are diverse as asthma, |
| where, to house the hundreds who came for his public | | | | cerebral hemorrhage, female hysteria, and hiccups. At |
| service, he took a meeting room near the Kôfu | | | | the same time it should be noted that Eguchi did not |
| station. "This,' states Professor Rabinovitch, 'was the | | | | believe that the 'method' was as important as the |
| beginnings of Eguchi's flourishing practice, which | | | | practitioner's spiritual connection in bringing about |
| attracted thousands of people from all across the land | | | | healing. |
| for decades.' She also said of his nature that 'he is said | | | | HEAD: |
| to have been a deeply religious man "who practiced a | | | | (1) hairline (haegiwa) |
| meditative healing grounded in prayer without symbols | | | | (2) temples (komekami) "you can do both sides with |
| or attunements"'.[vi] | | | | both hands at once" |
| As far as fees were concerned Toshihiro Eguchi and | | | | (3) rear of head, high up (kôtôbu no takai |
| his brother Shunpaku apparently did not take fixed | | | | tokoro) |
| fees for training others, but Professor Rabinovitch | | | | (4) nape of neck (kubisuji) |
| believed that they did receive small contributions. | | | | (5) top of head (crown) (atama no chôjô) |
| Usui Mikao, personally, is not mentioned in Tenohira-ga | | | | (6) stomach, intestines (ichô) |
| Byoki-o Naosu but according to the Professor, 'Eguchi | | | | Do this (above items, 1-6) for about 30 or 40 minutes |
| was a student of Usui sensei's for about two years | | | | for healing to take place. This treatment is also |
| and a close personal friend for much longer'. The | | | | effective in reducing fever. Before starting treatment, |
| Professor goes on to say that 'since Eguchi in | | | | take the body temperature of the patient, and you will |
| particular studied under Usui with such seriousness, his | | | | be able to measure the drop in fever. |
| writings are especially valuable in tracing early | | | | Usui and Eguchi |
| proto-Reiki and better understanding the Buddhist and | | | | The similarities between Eguchi's teachings and those |
| spiritual underpinnings of hand healing.' There are also | | | | of Usui are numerous. These include concepts of |
| said to be records and a journal of Eguchi's that have | | | | self-development using precepts or principles |
| survived the decades detailing information about his | | | | (especially Eguchi's principles 2, 5, and 6); clearing the |
| relationship with Usui. | | | | energetic channels of the body with the help of a |
| Tenohira Ryôji Nyûmon | | | | more experienced practitioner; meditations to clear the |
| Tenohira-ga Byoki-o Naosu states that Eguchi's centre | | | | energetic channels; and specific hand positions on the |
| became very popular by 1929 with about 150 new | | | | head to aid the clearing. The hand positions mentioned |
| people joining each month to learn his techniques. | | | | and the 'method' Eguchi and Kôshi write about is |
| Eguchi and some of his students developed 3-day | | | | not unlike the Healing Method's Guideline |
| seminars that they took to Tôkyô and | | | | (ryôhô shishin) known to be used by both |
| Osaka with around 300 people attending each | | | | the Usui Reiki Ryôhô Gakkai and Hayashi |
| seminar. Of his students the most well known were | | | | Chûjirô. For students who continued to |
| Mitsui Kôshi and Miyazaki Gorô. | | | | practice there were also more spiritual and meditative |
| Mitsui, a poet and one-time village Mayor, helped Eguchi | | | | practises taught to aid with their development. Both |
| with his lectures and meetings and was well respected | | | | Eguchi's and Usui's teachings grew out of the beliefs |
| for his writing of waka poetry. Waka is a form of | | | | and culture of a Japan that was experimenting with |
| classical Japanese poetry that Usui and some of his | | | | spiritual development and palm healing at the beginning |
| contemporaries combined with their spiritual teachings. | | | | of the 1900s. |
| The Usui Reiki Ryôhô Gakkai have a list of | | | | Although the system of Reiki, as it is known today, has |
| 125 waka poems written by the Meiji Emperor | | | | moved away from the earliest teachings of Usui it is |
| (1852-1912) that were used by Usui in his teachings. | | | | important for this current system to remember its |
| Another student of Usui, Tomita Kaiji, wrote in his 1933 | | | | roots and to regain its footings in solid ground. This can |
| manual about his own Tomita method of hand healing. | | | | only enrich what remains of the teachings. With a |
| In it he specifically describes a meditation that focuses | | | | deeper understanding of these early events and |
| on waka to generate greater amounts of energy in | | | | cultural developments the modern Reiki student can |
| the body. 'The important thing' Mitsui wrote, 'during | | | | experience clear and confident intent in the approach |
| training is to reach unity and to reach this you must | | | | to his/her personal practice. |
| practice gasshô, or during your normal daily life - | | | | Sources |
| waka'. Mitsui published quite a few books discussing | | | | 1.Tenohira-ga Byoki-o Naosu (Cure Your Illness with |
| the Meiji Emperor's waka. In 1930 he co-wrote a book | | | | Your Palms) by Mihashi Kazuo. 2000. Chuo Art |
| about tenohira ryôji with Eguchi called Tenohira | | | | Publishing Co., LTD. Sections translated into English for |
| Ryôji Nyûmon (Introduction to Healing with | | | | this article by Minamida Tokiko. |
| the Palms). | | | | 2.Professor Judith Rabinovitch. Ph.D., Harvard |
| Miyazaki, who admired Mitsui, also became Eguchi's | | | | University; Currently Karashima Professor of Japanese |
| son-in-law. He too wrote books and other material on | | | | Language and Culture Department of Foreign |
| palm healing. After Eguchi's death in 1946 Miyazaki | | | | Languages and Literatures, University of Montana, |
| took over the centre but as his focus was centred on | | | | USA. She studied tenohira ryôji with Miss Endo |
| writing, students began to dwindle with the group | | | | (an original Ittôen student of Eguchi) for one week |
| becoming smaller and smaller. One of the | | | | in 1974 at the Ittôen community in Japan and |
| better-known books written by Miyazaki was Tanasue | | | | received an informal initiation where Miss Endo, sitting |
| no Michi (The Way of Working with Hands). | | | | quietly in a state of meditation, placed her hands upon |
| Eguchi travelled as far as Pusan in Korea to give | | | | hers while in contact with the patient for about one |
| lectures but stopped with the eventuation of the war | | | | hour, advising her to keep practising. Rabinovitch |
| due to travelling restrictions. In 1945 his house was | | | | reports feeling great energy in her body and hands |
| damaged and he moved to his daughter's house | | | | thereafter and continued to practice for 10 years. She |
| together with his wife. At this time he told his daughter | | | | went on to train through to the teacher level with a |
| there were two great successes in his life - one, that | | | | Japanese priest in 2002. |
| he had found his daughter a good husband and two, | | | | 3.Suzuki san; Born in 1895 and is still alive today |
| palm healing. | | | | according to her student Chris Marsh. She is a Tendai |
| In Japan today, Mihashi states that there are still people | | | | nun and the cousin of the wife of Usui Mikao who she |
| teaching Eguchi's method with one of them being | | | | studied with from 1915. |
| Kijima Yasu. | | | | [i] Suzuki san, 2003 |
| The Ittôen Community | | | | [ii] Professor Rabinovitch states that 1 yen was likely |
| Eguchi himself was involved with different groups | | | | 1-day's wage. She also states that it is quite the norm |
| (apart from Usui and the Usui Reiki Ryôhô) | | | | in Japan to ask large fees for association membership. |
| who worked with healing. When he was principal of | | | | |