In Tibetan Buddhism and other systems of esoteric Buddhism including Japanese Shingon, of which Dr Usui was an adherent, and even to a lesser degree in Japanese Tendai, vases or bottles of initiation are used to bestow empowerments and other benefits on students and practitioners. The bottle that is pouring the nectar of liberation held by Kuan Yin, or Kannon (the Mahabodhisattva of compassion and mercy) is a representation of such an initiation vase.

One of the most common vases in esoteric Tibetan and Central Asian Buddhism is the tsebum or `long life vase'. It is used in a Buddhist and somewhat shamanistic rite to retrieve the scattered elemental energies of the body and subtle body, and return and replenish them; other such vases are used for Medicine King Buddha and many other deities for initiation or; other particular purposes.

The Tibetan goddess Tara is often shown with a `long life vase' in her right hand and the great teacher Padmasambhava is frequently shown with a `long life vase' contained within the skull cup which he holds in his lap with his left hand.

The vase (Sanskrit: kalasha; Tibetan: bumpa) has for over 2000 years played a very important part in esoteric Buddhism around the world. Therefore, it is not at all surprising that the vase and its contents play an important part in the esoteric practice of Dr Usui's system of Medicine Dharma Reiki. Dr Usui tells us in his notes that it is the central function of the Medicine Dharma Reiki system. He also makes it very clear that one must be a practicing Buddhist with certain initiations in order to effectively consecrate and use the `Water of the Life Essence' or Mizu-Hari.

In order to actualise the practice one must flrst properly consecrate the altar and the Mizu-Hari. Of course, one must have taken refuge and the Bodhisattva vow, but further, one must be practicing Medicine King Buddha and have received the empowerment to do so and instruction into the practice in a legitimate way. The consecration depends upon the strong bond between Medicine King Buddha and the practitioner. If no bond ties the two, then the water will remain water.

One's level of practice of Medicine Buddha or Amitabha is what determines both the consecration of summoning the elements and of summoning the healing and restorative powers of the Buddhas.

I could consecrate the Mizu-Hari for them but unless they could perform the generation within themselves, it would be ineffective. It is Medicine King Buddha only that brings the lost elements and gives the empowerment to the Mizu-Hari. The other Buddhas could also come, and do, but the basis of consecration is Medicine King Buddha. Therefore, the "Tantra of the Lightning Flash" explicitly states:

`Let the yogi having received the initiation and the secret instruction from his teacher, tightly holding to his vows and diligently practising, consecrate the sacred kalasha of healing.'

It is through the presence of the Buddha that the kalasha of healing is empowered. It should not be empowered by one weak in practice or of unstable mind, but only by one who has the intent to utilise this method for the benefit of others. We can see from both Dr Usui and from the Tantra that one needs to be a serious practitioner of the Dharma, and since the vase or Mizu-Hari is so obviously the centre of the practice, we need to speak of it at length.

Many substances, such as precious stones or objects, can be filled with energies or `given a psychic charge'. Therefore, it is not in any way inconceivable that water which makes up both a major part of our environment and our bodies, can also be charged and empowered in a particular way. Buddhist adepts have been doing this for thousands of years. As a Vajrayana Lama and practitioner, it is very clear to me that this is of course what Dr Usui's Mizu-Hari, or the `magic water', is.

According to the theory of Oriental medicine, the body is composed of five elements, subjectively, rather than objectively. Furthermore, it is said that either a dissipation or predominance of the elements is the cause of disease and sickness, and eventually death, when the elements break down. Many Vajrayana Buddhist practices in Tibet and elsewhere including the `Amitayus- Long Life' practice, and numerous Medicine King Buddha practices found in all the lineages, address this particular problem. Most use a vase of some kind or another to affect the restoration. It is a very common practice that when giving an initiation, the particular deity's energy is called by the Lama into the initiation vase for that purpose.