Healing relies on a true synergism of physical, psychological and spiritual harmony within the individual. And this synergism, or lack thereof, comes from relationship.

But within our relationship to what? or to whom?

As I write this I wonder how many of us share a complete understanding of the meaning of the word relationship?

Jiddhu Krishnamurti says, “the meaning of the word (relationship) is to be related, actually to be related, to be in contact, to have empathy, sympathy, a sensitivity that understands each other completely, not partially.”

Krishnamurti’s simple explanation strongly emphasizes relating, contacting, understanding each other completely. In essence he describes sympathy and intimacy with one another. He describes communion, does he not? Communion means to have an intimate communication, a sharing of emotions.

In an older post titled Eros Heals, I wrote on an element of healing that is often overlooked: It is to approach an individual with eros for the landscape of their pain. According to Thomas Moore, “This is not eros as sex but eros in its true origin, which is relatedness.”

Prior to the Greek use of the word, eros referred to the coherence that holds the entire Universe together. I can’t give an in-depth explanation on the coherence, or fabric, that holds the entire Universe together; it’s beyond my basic scope. I can conceptualize, however, from a Naturalistic perspective that that which holds the Universe together is participating in its continuation.

For the Greeks, eros was much more than cosmic glue as it inspired a highly spiritual form of Love that united our bodies with our souls. Yes, the Greeks were wonderfully amorous with their intimations on the merging of body and soul. Their description reveals our purity and offers a complete understanding of the responsibility we have for every action on our planet.

Approach Your Client or Patient With Eros

Real Love, as eros is experiencing our oneness in the expression of our mutual origin. Approaching your client or patient with eros, with oneness in expression, is altruistic and highly intimate, it yields a complete understanding that relates to the individual’s pain. In mind-body-spirit healing this unravels the deeper wound of our shared separation.

Healing is primal: It is vital to address psychophysically and neurochemically the mechanism of distress but this is a part of a larger process: If the primal is not acknowledged then this approach risks becoming mere escape from pain, thus strengthening the pain by habitualizing the escape. For many, escape becomes ritualized within routine creating a desperate loop inviting a new pain within a new illness.

Spirit completes the process: Not what a reductionist may think of as neurospiritual, but purity in spirit because it is subjective: It is to help someone accept and honor their pain and fears as a wounded part that needs to bond intimately, to belong, to share, and to receive that which holds the Universe together.

The principle element: Vulnerability: Healers must learn to express the consistency of eros for one another effortlessly. One does not intellectualize nor even need to differentiate Love from fleeting emotions. However, one does guide the individual in sharing the truth of their pain. You’ll recall that the word communion means to have an intimate communication, a sharing of emotions.

This open sharing may or may not be expressed through spoken words. Words represent our beliefs but mean little if they do not carry our truth. My favorite Martha Graham quote is, “The body says what words cannot.” Herein, sharing through tears, gestures, tension, a sigh, cries, an embrace and trembling communicates the truth of the individual’s pain. However, the sharing that I refer to is even subtler, elusive to the senses and is intuited through our attunement to the other person; a true navel-to-navel connection.

I can only describe the experience of my shared calling to be in service: To hold the emotional sensitivities of the individual’s pain within eros’ more coherent emotional expression, fueling the person’s reverence for their whole body, their wounded parts; allowing the unraveling to begin…

So in seeking healing, look within relationship. In relationship, relating comes from our oneness. In our oneness, Love comes into being. And within Love, one’s suffering is eased by that which holds the Universe together. Thus complete healing lies within relationship.

They do not love that do not show their love. -William Shakespeare



Today’s post is somewhat different than my usual ramblings on Shiatsu and Mind-Body-Spirit healing because it includes an oath that I wrote a month or so ago. The oath honors the tradition of Hara as it has been cultivated in the Eastern healing and martial arts.

You might be wondering what Giving Up Being Safe has to do with the philosophy of Hara?

To have Hara translates into the ability to get things done; to not shy away from the difficult and to overcome setbacks. These are noble qualities that show strength of will. The challenge here is when one is operating purely on personal power in pursuit of a goal because it is common to force our will onto the environment and onto other people. It is so easy to fall under the spell of our attachment to an expectation, which then fosters the need to control others for our own assurance and safety. To avert this end requires personal standards for accountability combined with integrity.

However, one can access the will of the Spirit-Mind, which comes from an ego-free understanding and use of Hara. In this context Hara is a thought in action, manifest, and it is connected with all that is, as all things are a manifestation of the Tao. One realizes that the will of the Spirit-Mind integrates with the will of others to assure the best path for us. Herein there is no need to cling to safety, which is only an illusion.

In Shiatsu, we are taught how to use our Hara to access the total power of our whole body while giving a healing session. We are also taught that a person with a healthy Hara acknowledges that it is in facing challenges and trying new things that we develop self-esteem and confidence.

For me the greatest aspiration of a developed Hara is for a level of acuity where you are always calm and sensitive to the developments around you. Engagement at this level is when one can “see what cannot be seen,” and responds in accord with the Spirit-Mind to coming events.

I find it fascinating that the final element of training for indigenous healers and shamans in some parts of the world is to personally face death. This spiritual calling is survived by very few since the path is meant to challenge their faith and to compromise their integrity.

Initiates from some of the older traditions will be taken to a cave, temple or remote area where danger exists in the form of venomous cobras, scorpions or other deadly threats. Sitting still in meditation for an extended period while surrounded by imminent danger crawling, or, slithering over your defenseless body is not an easy test to pass.

Focus and compassion and the willingness to renounce safety are the qualities that keep these people alive and sane. Those who pass this deadly challenge become praised as mystics carrying with them the knowledge of death and rebirth and often return bringing to their tribes and communities new approaches to harmony and peace.

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I wrote the oath below after I meditated on renewing the emotional and spiritual energies associated with my navel and with my solar plexus. Both of which are anatomically housed within the physical Hara.

Perhaps you may feel inspired to awaken the will of your Spirit-Mind with this simple oath:

In honoring the fact that the world is not safe, I willingly give up my need for safety and assurance.

I have to let go of wanting everything known ahead of time in order to overcome criticism, misunderstanding, rejection, and the possibility of failure in my future.

While it is important for survival, I realize that there is no challenge to actualizing my dreams if everything I do is already removed from any real risk. It is okay for a child to cling to safety and security, powerlessly needing the world to be shaped for them. However integrity challenges me to mature, accept responsibility, and carve the shape of my future.

My personal power increases through meeting challenges and by resolving them with integrity. I am willing to take risks, be courageous, venture into the unknown, and release the familiar in order to expand upward and outward in my life’s story.

In Shiatsu terminology, pressure points that feel painful to the touch are considered too full of Ki-energy, bodily fluids and toxins; the excess is causing a blockage in the muscle, in the meridian channel and in the pressure point.

Shizuto Masunaga, founder of Zen Shiatsu, referred to fullness of energy as a Jitsu, whereas a deficiency resulting in relative ‘lifelessness’ is known as a Kyo.

Kyo and Jitsu are linked in a continual cycle of cause and effect, in which the Kyo (emptiness) causes the Jitsu (activeness) in order to bring the body, the mind and the spirit back to natural balance.

A competent Shiatsu healer must determine whether a meridian or pressure point is Kyo (low energy) or Jitsu (high energy) by the response to the healer’s touch.

In a Shiatsu session, healing begins by balancing the Kyo and Jitsu in the whole being. Complete balancing also includes freeing up the blocked or stuck areas in the movement of our feelings.

Here is a basic illustration that I use with students and clients: Every time you feel hungry you are in need, or, lack what you need.

Hunger = Lacking What You Need = Kyo

Your experience is then one of Kyo and your response to this need is to take action, Jitsu, by satisfying your craving.

Eating = Action to Fill Need = Jitsu

You bite into a delicious apple and after the last bite you not only cease your activity but you no longer have an empty stomach.

This aspect of you is now in relative balance until you once again feel hunger, or the need to satisfy a craving. Kyo and Jitsu are always in this energetic relationship in which the Kyo causes the Jitsu.

In this theory, pain and suffering is caused by not nurturing our Kyo. Let’s continue with the basic illustration of satisfying your craving for food.

What if you are on a strict diet that doesn’t allow any fruit? You know that you are craving a sweet apple. However to satisfy your fad diet you reach for a hard boiled egg.

You might experience a moment of satiation but since your body clearly communicated that it had a need for something sweet soon you will experience your hunger again. And this time it will be more intense and you may begin to feel light headed.

If you take inappropriate action again (ignoring your ‘real’ need) then you are creating an imbalance that may lead to dis-harmony and eventually dis-ease.

Taking the appropriate action, with our food choices and with life’s bigger challenges, is easy if we understand the healing theory of Kyo and Jitsu.

Life energy strives for harmony within itself. Believe it or not, it actually takes effort or really unfortunate circumstances to overcome the harmony of the body and the mind. It is when we get sick that balance has been lost. All illnesses are an attempt to restore harmony to the Ki-energy balance in the body.

There are times when the body and the mind doesn’t have the resources to get well without some assistance. A healer versed in Kyo and Jitsu can approach the body and meet the needs of the weakness, Kyo,  and if necessary, disperse or calm down the Jitsu.

In shiatsu, the practitioner will determine the most Kyo meridian channel and the most Jitsu meridian channel and focus on harmonizing the Ki-Energy by stimulating certain meridians and specific pressure points to encourage balance.

By moving some of the Ki-energy from the Jitsu meridian into the Kyo meridian or using your own internal Ki-energy, you can revitalize the Ki within the Kyo meridian, therefore fulfilling its need for more Ki.

However, the stimulation techniques that I have learned and developed in private practice and that I teach reflect the cultural background of the Japanese Martial Arts by emphasizing the importance of being connected with and moving energy from your vital center, known in Japanese as hara.

Stimulating acupuncture points should never come from muscular strength, but should come from the body weight in relation to gravity. Basically the practitioner should lean into rather than push into an acupoint.

The practitioner should also lengthen through his or her spine as one does while sitting in meditation. This allows the practitioner to raise energy along the spine while remaining grounded.

In order to do this correctly, you need to use your center of gravity, your hara. This is considered the whole belly area. By using your Hara you are using your whole body.

Think about this for one second: By using your belly area you are accessing your whole body. This means that you are using the total power of your body.

Focusing Your Energy in the Hara Harmonizes the Body, Mind, Emotions and Spirit.

The best example of using the hara is seen in the world of martial arts. It is known that when throwing a punch or giving a kick, if you focus your mind and breath in the hara and pivot from your lower abdominal area, you will have the force of your body weight behind that punch or kick. This is the secret to harnessing unseen power.

Developing the skills to meditate and channel energy from your hara is essential for not only martial artists but also many eastern healing modalities, this is especially true in Shiatsu. Incredible transformations occur when using the art of hara while stimulating an acupoint on yourself in daily life as well as on a client in a healing session.

A beneficial byproduct of balancing your internal energies by using hara is a shift from acting on autopilot toward more desirable ways of treating your body and the world around you.

Using your hara requires you to originate all of your movements from your belly area. To be more specific–to move from a point just below the navel which is your body’s central pivot point. This point is called tanden (or dantian in Chinese).

Stimulating an acupoint with finger pressure is not enough to modify the flow of Ki, blood, and other fluids helping you harmonize the functional activities of your body. Stimulating an acupoint also requires the power of the Universe harnessed through your breath and by moving internal Ki through the hara.

So, whenever you stimulate a point on the body, you must check in with yourself to make sure that the movement is rooted in your lower hara.

How do you make sure that you’re rooted in your hara? One way to do this is to mentally trace the movement backwards; starting with your fingers and mindfully moving your awareness through your arms and into your shoulders until you reach your hara. It is in this way that you will feel when you are using force or pressure as opposed to your lower hara.

For example if you’re leaning on specific acupoints along someone’s leg and you realize that the movement is coming mostly from your shoulders then you are not going to have the most effective results.

Worse is that it may even create tension in the other person that you are working on because of the tension building in your own body. It is through using your hara that you can ensure effective results.

It’s important to understand that the meaning of hara extends beyond the mechanical. To be rooted in your hara also illustrates a person’s ability to achieve and to have continued success. In Japanese culture, diligent and thoughtful effort toward your goal reflects someone with a strongly developed hara.

To have hara means to have the ability to get things done; to not shy away from the difficult and to overcome setbacks. When you are ‘coming from your hara’ whether in everyday life, in meditation or stimulating an acupoint, the meaning is that you are well grounded, strongly focused and fully engaged in the potential of the Mind and the Body.

Shiatsu is a healing practice that requires the development of hara.

Shiatsu and Reiki healers use this meditation technique. I first learned it while on retreat at the Dai Bosatsu Zen Monastery. 

 

Sitting Posture: Legs Crossed in the Half-Lotus Position

There are two basic sitting postures for harnessing powerful energy through your vital center. The two sitting postures are either performed crossed leg on the floor or sitting on the edge of a low stool or chair with your feet planted on the ground. 

Sitting in the crossed leg position is known as the ‘Lotus Posture’ and you can sit in either of two variations—half lotus or full lotus. In the sitting posture you will want to place a small cushion or folded towel under your bottom to lift your pelvis. This will slightly tuck the pelvis forward and prevent any strain in your lower back.

Once in the crossed leg position bring your attention to your head, neck and shoulders. Imaging a taut string attached to the center of the top of your head. Lengthen upward as if a puppeteer is pulling on the string. Neck straight, chin drawn slightly down and inward.  Relax your shoulders while inhaling deeply into your hara filling your entire body with fresh, revitalizing Ki.

Your shoulders should remain relaxed. Gently close your eyes halfway and gaze downward about ten feet in front of you. Take a moment to re-check the alignment of your spine. Is your nose aligned with your navel? Are your ears aligned over your shoulders?

The hands are particularly sensitive to Ki. How they are held during any practice has an influence on how Ki moves in, out and through the human system.

Next follow this instruction from Shunryu Suzuki, in his classic Zen Mind, Beginner Mind, “If you put your left hand on top of your right, middle joints of your middle fingers together, and touch your thumbs lightly together (as if you held a piece of paper between them), your hands will make a beautiful oval (photo above). You should keep this universal mudra with great care, as if you were holding something very precious in your hand. Your hands should be held against your body, with your thumbs at about the height of your navel. Hold your arms freely and easily, and slightly away from your body, as if you held an egg under each arm without breaking it.”

The hands are particularly sensitive to Ki. Hand positions, known asmudra in Sanskrit, are regarded as very important aspects of meditation practice. The position of the hands has an influence on the movement of the Ki energy.

Remain relaxed and release any muscle tension. Breathe naturally. Your breath will find its own pace and you may notice that it naturally slows and deepens. Inhale and exhale through your nose and allow the in-breath to sink deep into your abdomen.  Visualize your breath falling into a point just below your navel. This point is the tanden (or dantian in Chinese).

For thousands of years people in the East have developed methods to gather energy from the tanden, this is the source of primal wisdom and vital energy that resides within each of us.

Where Your Mind Goes Your Energy Follows

Allow your mind to settle on the rhythm of your breathing. Bring your attention fully to your hara. Each inhalation renews this source of energy while each exhalation draws from it. After ten minutes you may bring all of your attention to focus on the tanden. It may be helpful to imagine a point of gold light in the dark of your abdomen.

If your thoughts drift gently direct them back to the rhythm of your breath and onto the golden light at your center. Own that part of your body.

Allow the energy of the hara to move up your spine and throughout your body. This energized feeling is peace from being in balance.

It is while cultivating energy from the hara that the emptiness of non-doing brings you peace and brings you back to your source to your true nature.

Cultivating energy from this center point requires consistent practice. Stay humble and move through every moment of each day through your hara.

In the words of scholar, Christopher Markert, “When you engage the energy of your Dan-Tien (tanden), your daily tasks become artful activities in which you joyfully engage yourself.”

Being focused in your vital center is bliss, while any suffering is simply a communication from your Body and your Mind that you have lost touch with your true nature. In fact, one could even say that you are out of touch with Nature in general and the cosmic life force.

Each meridian is named after an internal organ. It is important to understand that the function of the specific meridian goes beyond the particular organ function.

Ki energy goes beyond organ function and is also associated with your emotional, psychological and spiritual health.

In an earlier post, I explained how the meridians are either yin or yang. From the perspective of the yin and yang theory it is easy to understand the Chinese view of the Universe. Harmony in Nature is found in the perpetual movement of phenomena.

In this view, yin and yang maintain a balance between one another. Another view of this perpetual movement comes in the balance of the Five-Element theory or Five-Phase theory.

The five-elements (Earth, Metal, Water, Wood and Fire) describe the manifestation of ki during a specific phase-like the type of weather during a specific season. Each elemental-phase stands for qualities and correspondences.

The Metal Element is associated with the season of Autumn and with the balance between rest and activity. This is reflected in breathing: whether air flows easily from the world into the body and out again, or whether there is a permanent struggle between what is taken and what is given back.

Each elemental-phase can also be understood as an energetic quality of a particular function.

For example, one of the Metal Element’s defining functions is exchange with the environment.

Your physical lungs inhale oxygen, bringing healthy ki into the body and exhale carbon dioxide, expelling a state of ki that is beneficial to plant life.

The large intestine also participates in the elimination of waste from the body. These functions are supported by two meridians of the same name as the physical organs, the Lung meridian (yin) and the Large Intestine meridian (yang).

They are in effect the yin and yang aspects of the same function- like the two sides of the same coin.

Not letting go of emotional pain and issues with the bowels, such as constipation, are commonly seen in individuals with an upset in the Metal Element.

Essentially, the five-elements relate to differing states of ki energy. The elements correspond to certain functions and processes of the body, as well as to certain parts, emotions and physical phenomena.

Through in-depth knowledge of the elements and their corresponding organs, body parts, senses, emotions and symptoms, a healer–trained in Traditional Chinese Medicine–can feel an imbalance of ki in a particular meridian pair and work with the body’s energy to encourage balance and harmony.

• First, the twelve regular meridians, which are associated with the functions of different internal organs. These channels flow to and from the hands and feet.
• Second, the eight special meridians, which are not connected with any particular organ function.

Overtime, master healers learned that pressure on specific points on the body’s energy pathways would relieve certain symptoms. The next major discovery was that certain combinations of the acupressure points could also heal disorders that were caused by a malfunction in a certain organ.

By studying the relationship between the functions of the body and the acupressure points a system was formulated describing the energy pathways that flow through and connect the specific points.

It is easy to understand the network of meridians and acupuncture points if you imagine your body as representing land. The meridians are your body’s main highways while the acupressure points are the gas stations. 

Just as people travel around the country by way of the highway and stop to refuel or get stuck in traffic or worse, run out of gas, your body can supply vital life energy to your internal organs and transform your emotional health by way of the meridians.

The body’s subtle energy, known as Ki in Japanese, concentrates within the meridians. The twelve regular meridians, mentioned earlier, run vertically along the body.

Each of the meridians are named after a physical organ, for example the Heart meridian, and is identified as either yin or yang.

Additionally, two of the eight special meridians are particularly important because they monitor the twelve regular meridians and have many important pressure points. In shiatsu, these two meridians are called: the Conception Vessel and the Governing Vessel and they run through the vertical midline in the front and back of the body.

The Six Pairs of Meridians and their Yin/Yang Associations are:

       YIN                            YANG                      
Lung (LU)                    Large Intestine (LI)
Spleen (SP)                 Stomach (ST)
Heart (HT)———–       Small Intestine (SI)
Kidney (KI)———–     Urinary Bladder (UB)
Pericardium (PC)—-   Triple Heater (TH)
Liver (LV)————      Gall Bladder (GB)

It’s important to understand that the properties of the meridians are founded on the functions of the organs and not the organs themselves.

Besides the yin and yang divisions, qualities of appearance are further subdivided into five transformational phases. These phases flow into one another just like the changing of the seasons, they are known as the five-elements: Earth, Metal, Water, Wood, and Fire.

As stated earlier, each meridian along the body is identified as being either yin or yang and is then associated with one of the five-elemental transformations.

The Meridians and Their Elements:

Lung and Large Intestine — Metal
Spleen and Stomach — Earth
Heart and Small Intestine —Fire
Kidney and Urinary Bladder — Water
Pericardium and Triple Heater — Fire
Liver and Gall Bladder — Wood

Despite the actual definition of the word meridian, which means longitudinal lines circling the planet, the original Chinese concept of the body’s energetic pathways means to have the quality of a flowing river or stream.

Shiatsu and Energetic Healing aim to balance the flow of Ki throughout the meridians and to relieve any blockages. 

The yin yang symbol perfectly illustrates the essential principles of the theory. The circle symbolizes the infinity of energy, or, ki. There is no beginning and no end. A curved, moving line divides the two forces showing constant flow of yin into yang and vice versa. Within the two colors is a dot of the opposite color. This shows that everything contains its opposite and that it cannot exist without the other. And, the two colors are proportioned, showing their relative balance.

This balance is described in Lao Tzu’s Tao Teh Ching: ‘the One begets the Two’. These ‘Two’ came to be known in Chinese as yin and yang, from which this system of opposition then gave birth to everything in the universe.

It is important to understand that yin and yang are understood as their mutual source (One) and subsequent transformations as one source of energy that creates into differing appearances.

Essentially, yin contains yang and yang contain yin through their constant flow into one and the other. As long as yin and yang are flowing into one another you are in a consistent state of balance.

Yin means the ‘shady side of a hill’, and is identified with the feminine aspects; water, quietude, the moon, and the night, while yang, means the ‘sunny side of a hill’, and denotes the masculine aspects; fire, noise, the sun, and the day.

The original ideograms of yin and yang clearly state that they are mutually transmutable and interchangeable as one, not as two fundamental entities, despite their dual appearance.

The quality of matter and substance is considered yin; this includes your body. The quality of movement and thought- the energy is considered yang.

The primary principal used to assess the individual’s state of life energy is yin and yang theory and it is used to describe the nature and location of the individual’s health imbalance. Each individual has a tendency to be either more yin or more yang in regards to their natural constitution.

If over a period of time either the yin or the yang forces dominate in an individual’s body or mind, then there will be an imbalance, which will manifest as recognizable conditions, or symptoms.

Your body also has aspects that are defined as either yin or yang. The yin side is the anterior side, or front of your body, and the posterior side, or your back, is yang. The anterior is yin because it has more areas that are considered vulnerable: your face, the front of your neck and your abdomen. Compared to the posterior side, which is more like armor and less vulnerable.

While we are alive, Ki flows through every part of your body from the earth to the top of your head, keeping each cell and every bodily function alive.

It is widely accepted in quantum physics that the entire universe is comprised of the same energy in varying stages. Ki is not only the mysterious, such as aura, spirit, consciousness, but also the observable, such as earth, rock, metal and this includes you.

Everything that exists is ki continually transforming itself into varying forms. If you consider the process of life, beginning with conception, then birth, growth and finally death you can see that there are many stages of form at a cellular level. Ki is manifesting as the underlying change in all processes in the universe.

An example of ki’s observable transformation is a naturally occurring forest fire during a period of hot and dry weather. The dry plants and undergrowth become susceptible to the flammable essences in the air. Once these plants begin to burn they turn into smoke and ash that floats into the air around the forest; eventually the ash falls and settles onto the newly cleared forest floor, where it will become part of the soil.

Smoke, charred wood and ash actually cue certain plants to begin germination. The ash mixes into the soil promotes the germination of seeds, these seeds grow into plant life and new trees. In this illustration we witness the change in form from tree to ash to soil and back to tree and recognize that the energy remains the guiding process.

In the United States, we use to have a policy to suppress and prevent all naturally occurring forest fires.

In the 1960s, this standard was reformed when it was realized that by preventing the natural process of the forest fires we were preventing a number of important processes in nature. Including the natural growth of new Giant Sequoia trees found in California and population control of molds and bacteria that inhabit the forest floor.

Ki is "The One" from the opening line in Lau Tzu's Tao Te Ching: The Tao begets the One...

As a healer and teacher, I have witnessed many healings by harnessing the power of ki. The techniques that I teach include using more than 350 acupressure points in combination with breath and energy-exercises to improve the function of the body, mind and spirit.

The focus is to maintain a natural balance of internal ki, which keeps your body’s natural healing abilities at their peak.

The basic concepts and theories used in Shiatsu are based on Traditional Chinese Medicine (TCM). They include (but are not limited to) :

Ki Energy

Yin & Yang

Meridians

5-Elements

Imagine Your Body As Land--The Meridians Are Your Body's Main Highways

The aim of a session is to encourage ki to flow harmoniously throughout the body’s energy pathways, known as meridians. The meridians are associated with aspects of the Body and Mind, such as movement and thought.

The meridians are divided into pairs which are yin and yang. And are further subdivided according to one of the five-elemental transformations (Earth, Metal, Water, Wood and Fire).

Modern practitioners of Shiatsu continue to deepen their skills in two ways:

- by developing greater sensitivity to the subtle energy, which flows throughout the body and concentrates in the meridians;

- and by using the traditional theories of Chinese Medicine to accurately read the body and assess its condition for treatment.

 Despite its roots in TCM, the general approach and techniques of shiatsu reflects the cultural background of Japan by emphasizing the importance of being connected with and moving from your hara, and the philosophy of modern shiatsu reflects the philosophy of Zen Buddhism with its emphasis on self-understanding and awareness.

For the practitioner, focus and awareness comes from using hara, which is the body’s center of gravity. This is located in the belly. By using your hara you are using the total power of your whole body.

Using your hara requires you to originate all of your movements from your belly area. To be more specific–to move from a point just below the navel which is your body’s central pivot point. This point is called tanden (or dantian in Chinese).

The Japanese term HARA means to be focused in the vital center of self.

The concept of hara, anatomically refers to the area below your ribs and your sternum all the way to just above your pubic bone. This part of your body contains many of the vital organs. Japanese culture believes the hara to be the seat of the soul, where self-consciousness is anchored.

From a pathological perspective, people hold emotional stress in their abdomen, affecting digestion and causing other physical problems.

In the west, the shiatsu practitioner receives many benefits, both physically and psychologically, by moving from their hara and by connecting harmoniously with the client.

These same benefits may be experienced by the home practitioner who uses shiatsu exercises and methods as home remedies for prevention of illnesses. Home application of shiatsu techniques can be very effective, however proper assessment of the state of ki and the meridians is essential for professional results.