Reiki According to Judaism

To the esteemed inquirer, Sorry for the delay in responding. Based on the limited investigation we conducted, it appears that the term "Reiki" intends to connect to a force in the world described as "encompassing" and "surrounding." The existence of such a force is proven in sacred texts, and from these texts it emerges that the one who connects to this force connects to a greater revelation of Hashem, in the aspect of an "encompassing light" which is higher in spiritual level than the basic spiritual light. However, those who intend and connect to the power of "Reiki" mostly do not recognize the reality as defined by Jewish sources; therefore, it seems they intend to connect to the "surrounding" power in a manner of worship and nullification. To the extent that they intend nullification or worship of a power that is not Hashem, it is likely a form of idolatry (all the more so when they mix into their belief in "Rei" — meaning a power of divinity — their belief in a power called "Qi" (pronounced "Ki" in Japanese), which is based on belief in two opposing forces, and when they intend only to one of them, which essentially is a separation and limitation from the all-encompassing power — this constitutes a form of idolatry). Therefore, it is forbidden to heal by the method of "Reiki" when using those intentions taught in courses derived from Japanese belief. Nevertheless, if a Jew knowledgeable in the inner Torah uses the technique of pressing certain points on the body for healing, and his intention when activating the spiritual power is toward the supreme, singular power who is the Creator of the world, then this does not constitute idolatry. Still, there may be a biblical prohibition in "do not walk in their statutes," as the Sages mention the matter of "the ways of the Amorites" which must be avoided, forbidding Jews from performing actions like the Gentiles which have no natural explanation, as stated in the Talmud and halachic authorities. However, regarding this, our Sages have ruled: "Anything that involves healing is not considered the ways of the Amorites" (Shabbat 67a); therefore, it may be said that using spiritual power for healing is permitted. But Rashi there explains: "when his healing appears natural," and accordingly, in order to use spiritual power even for healing, there must be a perceptible result during the treatment, somewhat like "drinking a cup or applying a bandage to a wound." As for Reiki treatment, scientists and researchers have not found any physical results attributable to treatments conducted according to the Reiki technique. Therefore, it seems one must inquire from the religious person administering the treatments how their treatments avoid the prohibition of "do not walk in their statutes" (though ostensibly, a religious person using them does not fulfill idolatry unless he intentionally directs the wrong intentions taught by Reiki instructors). Blessings, Rabbi Nachum