A nurse comments on my recent conversation with Donna Shalala, former secretary of Health and Human Resources, on including unlicensed practitioners in conventional health care.

What are the differences between the local and the global aspects of Reiki treatment, and what does this mean regarding hand placements?

What does it take to be a credible Reiki practitioner? Here are four things to consider.

Have you ever wondered, what is it we send when we “send Reiki?” Surely it’s not Reiki itself. No matter where we might want to send it, isn’t Reiki already there?

If you are practicing on others, especially as a hospital or hospice volunteer, and you are not practicing daily self-treatment, you may well be a Reiki martyr. (Audible gasp) “But,” you sputter, “Reiki is safe. I was taught that Reiki is safe.”

What do people scouting Reiki need to feel comfortable making a Reiki connection, and why Reiki practitioners need to make it easier for them.

Does your introduction to Reiki make people want to try Reiki, or want to run? If you think your friends don’t hop on board because Reiki is so whatever, think again. It may not be Reiki at all. It may be you.

Hiroshi Doi spoke from his practice, based in Usui’s practice; Hyakuten Inamoto spoke from his practice, based in Hayashi’s practice; and I spoke from my Takata practice.

Campaign for Credible Reiki raises three important questions: Who decides what’s credible? By what standards? How can Reiki practitioners establish credibility?

As doctors graduate medical school, they are famously told, “Half of what you learned in medical school is wrong, and we don’t know which half.” If only the Reiki community were so forthright.