reki bauddhik kal se chalan men a rahi ek divya chikitsa vidya hai jiska ya to palayan ho raha hai ya dohan. kya hai reki chikitsa rog ke nidan ke lie chirprichit elopaithi, homyopaithi, prakritik, yunani, chumbak, hipnotijm, ayurvedik adi chikitsaon ki tarah reki bhi rog nidan ke lie ek chikitsa paddhati hai. lagabhag do sau shatabdiyon se iska chalan rogon se mukti pane ke lie kiya jata raha hai. dae. mikao yusui namak sadhak ne mahatma buddh ke jivan, unke uddeshya aur unki sadhna se prerit hokar japan ke kiroyama parvat par jakar ghor tapasya ke bad is chikitsa ke lie gyan, shakti aur sadhna prakriti aur prakritik niyamon se prapt ki thi. reki mastar mante hanai ki bina adhyatmik shakti ke reki chikitsa paddhati puri ho hi nahin sakti. dae. yusui ke samarthakon ka vishvas to yahan tak hai ki vah mahatma buddh ki shiksha aur gyan ko hi punarjivit karne ke lie dharti par aye the. reki ka arth reki ek japani bhasha ka shabd hai. japan men iska upyog adhyatmik shaktiyon dvara rogon ke nidan men kiya jata hai. vastutah reki prakritik chikitsa hi hai. yusui shikiryohi nam se charchit is paddhati ka japan men vyapak prayog dekha jata hai.
is shabd ka arth bhi prakritik chikitsa hi mana gaya hai. reki shabd ka tatparya hai, adhyatmik shakti se paida hone vali jivan shakti arthat urja. ‘re’ shabd ka arth hai sarvabhaumik. parantu yadi iske gurh marmik arth men jate hain to iska arth marmagyaon dvara niklta hai parlaukik gyan arthat adhyatmik shakti ka jagrit hona. yah vastutah vah gyan hai jo prakritik rup se prabhu tatha ‘sva’ se prapt hota hai. yahi purnata se bhari hui vah shakti hai jo manav jati ke duahkh, chintaon adi ko achche se jan sakti hai aur tadnusar uska safal nidan karti hai. ‘ki’ shabd ka arth thik chini bhasha ke ‘chi’ shabd ki tarah hai. sanskrit men ‘ki’ shabd ka arth pran hai. yah aur kuch nahin jivni shakti ka hi nam hai. yah jivan dayini shakti rogi sharir ko svasth banane men purnarup se saksham mani gayi hai. bhagvan buddh kahte hain: ‘‘abhilasha hi sarva duahkhon ka mul hai’’ parantu jivan hai to abhilasha, ichcha, bhautik sukhon ki nirantar bhog kamna adi se dur rahna lagabhag asambhav hai. yah sambhav bhi ho sakta hai aur uska ek saral sa upay hai prakriti aur prakritik niyamon se jurna. iske bina reki paddhati men pravesh karna sambhav hi nahin hai.
reki men jana hai to kuch atyant samanya si baton ka abhyas/ anusaran karen. abhilasha se svatah hi mukti milne lagegi. pratah ugte aur sayan kal ast hote hue surya ko niharen. bhavna yah jagaen ki samast samaj, desh aur vishva ke lie surya ek naya savera lekar a raha hai. pratah kal men chahkte pakshi aur unki prasannata ka anubhav karen. vanaspatiyon ke rang, unki sugandh, unke khilne adi ko dekhakar annad len. aise hi jivan ki nitya-prati ghatit hone vali asankhya prakritik baton ko bhav-vibhor hokar niharane aur unse prasannata tatha anand batoren. in sabse bas yah sikhen ki vastutah bas yahi jivan hai. reki ke avashyak niyam ye siddhant evan niyam aise hain jinko angikar kie bina reki gyan men siddhahast nahin hua ja sakta. krodh, dvesh, ishrya aur ahan ka sarvatha tyag. apni chintaon se mukti ka prayas. apne pratyek karm men tanmayata, nishtha aur imandari. jiv-jantu, prani tatha vanaspati adi sabke prati sneh aur pyar bhara vyavhar. prakriti aur prakritik niyamon se prasannata batorna aur unko auron men bantna. kyon aviksit raha yah divya gyan? mahatma buddh ke samay kal men reki ka vyapak prachar kiya gaya.
durbhagya yah raha ki iske pracharak hamare desh men kabhi bhi safal nahin rahe. ek aisa samay bhi tha jab reki matra japan tak hi simit tha. iska desh se bahar le jane par pratibandh tha, isilie yah kuch bauddhik sadhkon aur kuch vyaktigat rup se abhyas kie ja rahe do-char logon tak hi simatakar rah gaya. dae. yusui ke bad shrimti takata ne niahsvarth is divya gyan ka vyapak rup se prachar-prasar kiya. 1970 ke bad shrimti takata ne jarj araki, barbra, beth gera, pael mishel, aithel lombardi, vanja tvan adi bais reki mastar taiyar kiye jinka reki kshetra men ek vishesh yogdan raha. ab n to niahsvarth bhav se reki ko lekar karya karne ki bhavna hai, n hi sanyam se man nirmal banane ka prayas hai, n hi prakriti aur prakritik sampada ke prati prem aur sanrakshan ke prayas hain aur sabse upar n hi ahan, dvesh, ishrya, krodh adi ko niyantrit karne ki atmik sahnshilta. isilie yah divya gyan n vyapak rup se viksit hi paya aur n hi charchit. reki se labh jansankhya ka visfot aur tadnusar barh rahi, pratidin panap rahe naye-naye rog ek vikat samasya ban rahe hanai. aj pratyek desh aur samaj ke lie ham sab nitya apne jivan men dekh, parakh aur bhog rahe hain yah tathya.
rogi ki sankhyaon ke sath-sath davaon aur chikitsakon ki sankhya men bhi uÿarotar vriddhi ho rahi hai. chikitsa ke lie koi bhi vidhi ho uske lie arth jutana samanya janta ke lie ek vikat samasya banti ja rahi hai. aise men reki sparsh chikitsa apne men anuthi ek upchar paddhati siddh ho sakti hai. isko bisvin sadi ki ek mahan upalabdhi kaha ja sakta hai. bina dava, shalya chikitsa, injekshan adi ke isse sadharan hi nahin asadhya rogon ka bhi ilaj sambhav hai. nitya prati barhte rogon ke karan upaj rahi chinta, mansik tanav se bina dava aur mahange chikitsakon se reki sparsh dvara rog mukt hua ja sakta hai. dekha jae to saral, sugam, bina jokhim, bina kisi sharirik kasht aur bina kisi viprit dushprabhav ke reki chikitsa dvara rog ka safal ilaj kiya ja sakta haie. reki se hani rogi ke viprit reki sparsh chikitsa dene vale ko adhik hani ho sakti hai.
iska sabse bara karan hai agyanta aur svayan ka svarth. yah svarth lobh vash athva apni jhuthi khyati barhane ke lie ho sakta hai. reki chikitsa brahmadiya urja se svayan ko aur dusron ko rog mukt karta hai. ap svayan manan karen ki divyata ka urja bhandar to sanchit kiya nahin. kiya bhi hai to atyant alpatam matra men aur uska prayog kiya ja raha hai vyapak star par. yah thik vaisa hi hai ki sanchay kshamata to ek pratishat hai aur upyog kshamata se kahin adhik urja ka kiya ja raha hai. aise men dushparinam to honge hi honge. rogi ko rog ka aise men nidan mile athva n mile reki dene vale ko avashya hi dushparinam bhogna par sakta hai. aj reki chikitsa adhyatm se sarvatha dur hai aur iska to mul adhar hi adhyatmik hai. pavitra atma, nirmal man aur niahsvarth bhav ke bina yadi is chikitsa paddhati ka upyog hoga tab to hani hi hani sambhavit hai.