Naikan

Naikan is a Japanese word which means “inside looking” or “introspection”. A more poetic translation is “seeing oneself with the mind’s eye”.

Naikan is a structured method of self-reflection that helps people understand themselves, their relationships and the fundamental nature of human existence. Naikan was developed by Yoshimoto Ishin, a devout Buddhist of the Jodo Shinshu sect in Japan. His strong religious spirit led him to practice mishirabe, an arduous and difficult method of meditation. Wishing to make such introspection available to others, he developed Naikan as a method that could be more widely practiced.

Today, there are about 40 Naikan centers in Japan and Naikan is used in mental health counseling, addiction treatment, rehabilitation of prisoners, schools, and business. It has also taken root in Europe, with Naikan centers now established in Austria and Germany. The ToDo Institute has been offering Naikan programs and retreats since 1989.

The Importance of Self-reflection

The practice of self-reflection goes back many centuries and is rooted in the world’s great spiritual traditions. Early adherents of such practices include the Christian desert hermits and Japanese samurai. More contemporary proponents included Albert Schweitzer, Ben Franklin, and Bishop Fulton J. Sheen. Franklin, in particular, had a rather comprehensive and systematic approach to self-relfection. He developed a list of thirteen virtues and each day he would evaluate his conduct relative to a particular virtue. Daily self-relfection was a fundamental aspect of Franklin’s life.

Formal methods of self-reflection generally involve certain basic characteristics. First, there is the requirement for time which is set aside exclusively for the purpose of self-relfection. Second, use of a space, preferably with some degree of isolation that limits external distraction. And third, the application of questions or structure which helps us examine our lives with an emphasis on our conduct in relation to other people, creatures and objects.

Its structure uses our relationships with other as the mirror in which people can see themselves. WE reflect on what we have received from others, what we have given, and what troubles we have caused.