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Copyright Roger Green, 2008 www.AcademyHealingNutrition.com No reproduction or electronic transfer From Basic to Advanced Shiatsu Style Massage By Roger Green Copyright 2008 No Reproduction or Electronic Transfer AcademyHealingNutrition.com "It is necessary to gain the best possible ground if we want to gain the sky". - Jean Rofidal "Energy is eternal delight" -William Blake “It is easy to imagine how the art of Shiatsu came into existence just by considering your own experience with pain or discomfort. The natural reaction to pain is to place the hand on the area that hurts you, or to press it with your fingers if you have a sinus headache you squeeze your nose. If you feel tense and nervous you rub your neck. If your stomach hurts you rub or clutch it. A mother instinctively rubs and caresses a baby when it begins to cry. Animals soothe themselves and each other by stimulation with the tongue. Shiatsu is merely an established, concrete and more complex method of this instinctual form of healing.” - Wataru Ohashi “The Italian psychiatrist Roberto Assagioli noticed several years ago that a great deal of psychological pain imbalance and meaningless are felt when our diverse inner elements exist

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Page 1: From Basic to Advanced Shiatsu Style Massage By Roger ... · perform a basic shiatsu back massage To assist participants to understand the meridian system, the functions and effects

Copyright Roger Green, 2008 www.AcademyHealingNutrition.comNo reproduction or electronic transfer

From Basic to AdvancedShiatsu Style Massage

By Roger GreenCopyright 2008

No Reproduction or Electronic Transfer

AcademyHealingNutrition.com

"It is necessary to gain the best possible ground if we want to gainthe sky". - Jean Rofidal

"Energy is eternal delight"-William Blake

“It is easy to imagine how the art of Shiatsu came into existencejust by considering your own experience with pain or discomfort.The natural reaction to pain is to place the hand on the area thathurts you, or to press it with your fingers if you have a sinusheadache you squeeze your nose. If you feel tense and nervousyou rub your neck. If your stomach hurts you rub or clutch it. Amother instinctively rubs and caresses a baby when it begins tocry. Animals soothe themselves and each other by stimulationwith the tongue. Shiatsu is merely an established, concrete andmore complex method of this instinctual form of healing.”- Wataru Ohashi

“The Italian psychiatrist Roberto Assagioli noticed several yearsago that a great deal of psychological pain imbalance andmeaningless are felt when our diverse inner elements exist

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Copyright Roger Green, 2008 www.AcademyHealingNutrition.comNo reproduction or electronic transfer

unconnected side by side or clash with one another. But he alsoobserved that when they merge in successively greater wholes,we experience a release of energy, a sense of well being and agreater depth of meaning in our lives.”-Pierro Ferrucci

…. It is when it's flowing freely through our body. When it's rushing up ourback and settling back into our centre, when it's swirling around our heart andshining clearly in our mind, it is ecstasy. When we feel its connection to the

universe, it is enlightenment….

AIMS

To give guidelines to Academy Healing Nutrition students toperform a basic shiatsu back massage

To assist participants to understand the meridian system, thefunctions and effects of associated organs and important pointson the meridians.

To build on participants intuition and encourage them to listen tothemselves.

To describe Shiatsu and its origins and make the connection withChinese Medicine philosophy.

To introduce the concept of ki or Chi and give some exerciseswhich will aid in the experience of ki

Understand the importance of touch.

Practice and experience the exercises given for harastrengthening and feeling ki flow.

Note: ki / chi / prana / qi is used interchangeably in this document

Integrate the concepts of TCM into the BODY and Meridianssystem through the experience of touch and massage

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Copyright Roger Green, 2008 www.AcademyHealingNutrition.comNo reproduction or electronic transfer

Chinese medical thinking is not an isolated branch of thought andpractice, but a part of philosophy and cosmology, both of whichpropounded oneness with nature i.e. the universe.

In the introduction to The Yellow Emperor's Classic of InternalMedicine (an excellent text for understanding Traditional ChineseMedicine), Dr Edward H Hume said:

"To understand the older conceptions of Chinese medicine it isessential to join a picture of cosmology or philosophy of the originof the world existing for centuries, but given form chiefly byTaoism".

The philosophical concepts are:

1. Tao (pronounced Dow)2. Yin and Yang3. The theory of the Five Elements

The Tao is an ancient Chinese science more than 6,000 yearsold. Its goal is to achieve an eternal life of happiness and health.But Taoists are practical - if you do not live forever, happy andhealthy still applies. Lao-Tzu in the 6th Century BC, consideredthe founder of natural philosophy and the father of the movementof Taoism, neither created the word Tao nor gave it specificmeaning. Taoism is basically a concept common to all Chineseand therefore retains its validity also in Confucianism andBuddhism. Lao Tzu was keeper of the imperial archives atLoyang in the province of Henan in the 6th Century BC. All his lifehe taught that "The Tao that can be told is not the eternal Tao",but according to ancient legend, as he was riding off into thedesert to die - sick at heart at the ways of men, he was persuadedby a gatekeeper in north western China to write down histeaching. This is a highly recommended book for the student ofOriental healing Philosophy entitled 'The Tao te Ching' by Lao Tzu

Chinese medicine uses Yin Yang to designate each of the organsystems. For example, the Bladder is considered a Yang organ. Itis coupled with the Kidneys, a Yin organ function. We often hearthat something is Yin, or something is Yang. Though this is easier

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Copyright Roger Green, 2008 www.AcademyHealingNutrition.comNo reproduction or electronic transfer

as a system of categorization, it is not correct. There is alwayssome Yin within Yang, some Yang within Yin. One never existswithout the other. It is only together that they define the Chi’Energy.

The Chinese, in watching the universe saw that Chi Energy couldbe:

YANG YIN

motion, hence life standstill, hence deathhigh lowsun moonheaven earthday nightdry dampheat coldlight darkexpands contractsupwards downwards

ORGANS

Bladder (BL) Kidney (KD)Gallbladder (GB) Liver (LV)Small Intestine (SI) Heart (HT)Triple Heater (TH) Pericardium (PC)Stomach (ST) Spleen (SP)Large Intestine (LI) Lungs (LU)

A HISTORY OF SHIATSU

The Yellow Emperor Classic of Internal Medicine is the earliestknown book of Chinese medicine. In it the legendary Emperor ofHu asks Chi Po his physician about problems regarding the healthand medicine of his people. In the book is Chi Po's explanation ofthe different forms of medicine developed in different regionsaccording to climate and the resulting constitutional problems andconditions from which people suffered. Treatment using herbs,

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Copyright Roger Green, 2008 www.AcademyHealingNutrition.comNo reproduction or electronic transfer

needles and heat were attributed to, Northern, Southern, Easternand Western regions, but the development of physical therapieswhich include massage and breathing exercises were accorded tothe people of China's central region.

Massage and manipulative therapy were combined with specialexercises, breathing techniques and healing meditations. Thesemethods were considered the highest level of Chinese medicine.This physical therapy became known collectively as 'Tao Yin'methods for guiding the subtle energies within the body to flowsmoothly. Shiatsu is the follow on from this tradition. A Buddhistmonk introduced Chinese medicine to Japan in the 6th Century.The Japanese developed and refined many of its methods to suittheir own temperament and climate.

Shiatsu was developed in the early 20th Century by TamaiTempaka a practitioner who incorporated the Western knowledgeof anatomy and physiology into older methods of treatment Anmaand Do-In. He originally called it 'Shiatsu Ryoho' or fingerpressure way of healing, and then changed it to 'shiatsu Ho' -finger pressure method. It was finally changed to shiatsu, officiallyrecognized as a therapy by the Japanese Government as recentlyas 1964.

Eastern body manipulation techniques started in India and madetheir way to China and spread to Korea and Japan by the 8thcentury AD. Until the 17th century Anma was widely usedthroughout Asia. It gradually lost credence because many peoplebegan to regard it as pleasure more than therapy. This viewpersisted until the 19th century, during which time; techniquesbased on Anma were developed, such as Shiatsu. Anma is stillone of three manipulation systems practiced in Japan. Shiatsuand Swedish massage being the other two.

The basic principle of Anma is that muscles and skin becometense as a result of congestion in the circulatory system, causedby stagnant blood. Anma releases that stagnation by stimulatingthe heart rate and blood flow using rubbing, stroking, squeezing,tapping, pushing and pulling. Practitioners stress motions awayfrom the heart towards the limbs. In Japan, mainly blind

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Copyright Roger Green, 2008 www.AcademyHealingNutrition.comNo reproduction or electronic transfer

therapists, due to their increased sensitivity of touch, practicedAnma. The major difference from Western massage is in the areaof diagnosis. The ability to diagnose a problem and design aspecific treatment accordingly, made it a unique therapy. Westernmassage techniques use the western knowledge of anatomy andphysiology to diagnose and treat a problem. Shiatsu uses orientalphysiology and methods of diagnosis to treat on a different level.Diagnosis and treatment in shiatsu are one and the same thinkand affect the organs and the whole body, mind and spirit.

The other therapy that Shiatsu is based on is Do-In or Dao-Yin. Itis said in Taoist traditions that Do-In came from the heritage of theimmortals, people who lived in the mountains and lived to a ripeold age of a 100 or more. Vitality and energy are considered thefoundations of life, in order to keep them flourishing they must beprotected and the life giving force must rule. The Immortals livedin accordance with the Tao.

'Shi’ – finger

'atsu' - pressure

The application of pressure to the body surface is the underlyingprinciple of shiatsu; the therapist not only uses fingers, but palms,elbows, feet, knees and thumbs.

Shiatsu therapy works on the principle that touching in a caringmanner helps trigger self-healing in the receiver. Shiatsu isprimarily preventative in that it can be used to maintain goodhealth as well as help improve poor health, resulting in aheightened sense of well-being.

Shiatsu acts on the subtle electromagnetic energy of the body,described as 'ki' in Japanese and 'chi' in Chinese. The ancientChinese exercise called Tai Chi, stimulates the movement of Chi.In oriental medicine ki is considered as our life essence, whichmaintains and nurtures our physical body and therefore alsoaffects the mind and spirit. The human body can not beseparated into individual parts functioning separately to oneanother, our physical body is a field of continually moving energy,

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Copyright Roger Green, 2008 www.AcademyHealingNutrition.comNo reproduction or electronic transfer

circulating through the cells, tissues, muscles and organs. Ourpersonal ki is inseparable from the ki of the universe, it continuallyinterchanges. This is the essence of life, therefore a reciprocalflow back and forth between our ki and the ki of the universe.When the flow is strong and unhindered, we are healthy. Whenthe flow stops temporarily we become at some level unconsciousand unaware. When the flow stops completely and unalterably,we die.

A renewal of ki takes place during deep sleep, or deep relaxation.The brain receives Ki of the universe during periods of profoundrelaxation, when the pattern of electrical waves continually givenoff by the brain becomes regular.

The better one is at extending ki, the more efficient one is atrecharging, enabling one to restore physical and mental powerwith just a little sleep at night. Ki is the infinite gathering of theuniverse.

Koichi Tohei, author of the Book of Ki, states:

“Ki or Chi is likened to streams, brooks, rivers, lakes, seasand oceans of the Earth. In a way it is like electricity. It flows in acurrent, and though we cannot see it, we can see themanifestations of it and feel the effects of it. It can be likened toour blood flow which though we do not usually see it, it pulses lifethrough us. Though blood is of course more tangible than Chi, alllife has Chi and it converses with every aspect of life. Without Chior Life Force, we have no life.”

The Chinese saw the existence of humanity and in fact all ofNature as dependant on Chi. Chi is what moves planets, makesthe sun shine and the wind blow. Chi is what gives humans lifeand breath. When Chi is flowing all of life’s processes are inoperation in a rhythmic and harmonious way. If it goes awry itbecomes the basis of disease. The Chinese by this Life Energydefines health and illness. It is this, which Shiatsu Therapistsseek to balance, is some aspect of Chi when it is no longer inharmony with the totality.

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Copyright Roger Green, 2008 www.AcademyHealingNutrition.comNo reproduction or electronic transfer

Ki flows through all our organs and body areas, through a systemof channels and pathways otherwise known as meridians. TheChinese term for meridians is 'Jing Luo' - 'Jing' meaning to directand 'Luo' meaning a network. So the meridians are a network ofchannels directing ki flow.

Each meridian supplies energy to a specific organ or system inthe body. There are 12 main meridians. Along these meridiansthere are highly charged areas of ki called acu-points or 'tsubos' inJapanese. A tsuobo can otherwise be called a vessel -shapedthus: -

Applying pressure to the portal of the vessel will balance theenergy within if applied in the correct manner. Masanaga (theauthor of Zen Shiatsu) said, it is not important to exactly locate theentry point of the vessel, as the energy will jump into the vessel.

When energy flow stops or slows, malfunctions will occur locallyand or in organs associated with the meridian. A malfunctioningoccurs if it is manifested in the tsubo in many different ways, suchas: - pain, numbness, a sense of pressure, stuffiness, chills,flushing, spots, small discolorations, depositions of pigment(freckles etc) and peculiarities of electrical changes of the skin.

The release of blocked ki in a meridian or body area helps toachieve a healthier and more balanced condition. The shiatsutherapist uses different techniques to release energy blockages,including stretching, rubbing, corrective exercises and pressure toopen the meridians.

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Copyright Roger Green, 2008 www.AcademyHealingNutrition.comNo reproduction or electronic transfer

The shiatsu therapist takes a holistic view of the receiver anddetermines all the factors involved. Each treatment will be tailoredto the specific needs of the receiver. Everyone is an individualwith vastly different experiences and backgrounds. For example,a sufferer with a migraine headache may describe the cause inmany different ways. For example, muscular or skeletal injury,nervous tension, menstrual problems, digestive problems,environmental factors, stress and so on. Ten people all sufferingfrom migraines, may have ten different causes and each casemust be assessed and treated on an individual basis. The shiatsutherapist sees it as an obstruction of ki relating to the overallenergy patterns of the body of the individual, their circumstancesand lifestyle. Treatment might involve work on the arms or legs,as well as (or instead of) the head and will bring more lasting andsatisfying changes than will an attempt to block the superficialsymptoms.

There are different types of Shiatsu:ZenClassicalBarefootOhashiatsuNamekoshi shiatsu

There are as many different styles of shiatsu as there arepractitioners. Many early shiatsu practitioners developed theirown style and some including Tokojiro Namikoshi and ShizutoMasunaga, founded schools that helped establish shiatsu as atherapy. Some shiatsu styles concentrate on acupressure(acupuncture) points. Other styles concentrate on more generalwork on the body, or along the meridian or energy pathways. Stillothers highlight diagnostic techniques such as the Five Elementsystem. All are based on the Chinese medical system.

Zen Shiatsu – created by Masunaga. He incorporated hisexperience of Shiatsu into his studies of Western psychology andChinese medicine, as well as refining the existing method ofdiagnosis. He called his system Zen Shiatsu after the simple, yet

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Copyright Roger Green, 2008 www.AcademyHealingNutrition.comNo reproduction or electronic transfer

direct approach to spirituality of the Zen Buddhist monks in Japan.Masunaga is the author of several books.

Masunaga speaks of establishing a 'life echo' with whoever wework with. Practicing this can lead to finding/feeling theconnection with others many to us have been missing, as webecome more centered and aware of the energy coursing throughour own meridians. He also speaks of the person we are workingwith as being our 'teacher' in our paths to enlightenment. Heemphasizes 'being with' rather than 'doing something to' thatperson, of remaining 'empty' and following their need.

Classical Shiatsu is a style based on acupressure points andwestern anatomy.

Barefoot Shiatsu - was developed by Shizuko Yamamoto and asthe name describes the practitioner uses their bare feet to effect atreatment. Yamamoto was a pioneer of Macrobiotics and Shiatsuin the west- beginning in the mid seventies.

Ohashiastu, is so named by Ohashi its creator. Ohsashi is aJapanese man who has written several books and is founder ofthe Ohashi institute in America where he now lives.

Namekoshi Shiatsu - Namikoshi developed his style of Shiatsufrom studying Anma and Western massage. He opened hisschool in Tokyo in the 1930's.

Zen being the unification of mind and body, a state sought bymany people. We spend much of our early years in this state, andthen our intelligence develops. We let our conscious mind takeover activities better left to our subconscious. We tend to putunification aside as something very difficult and mysterious, it canalso be a very common place. In the East the unification of bodyand mind has been pursued for millennia. The simplest reason isthat in this state we operate better, that is, we do whatever we aredoing better. In the West this is not part of mainstream thinking orconsciously pursued by many, but it is still used usuallyunwittingly, often by some and occasionally by all of us.

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Touch is the essential factor in Shiatsu. Touch with tendernessand care nourishes one emotionally and spiritually, it alsoenhances our sense of self worth. Touch is our most essentialform of communication. The healing quality of this communicationmedium is used everyday. A supportive hug for a depressedfriend and a parental caress on a child's bruised arm are just twoexamples. It is the feeling behind the offered touch (our thoughts,motives and intent), which makes all the difference. Shiatsutherapy works on the principle that touching in a caring mannerhelps trigger self-healing in the receiver. Everyone experiences aneed to be touched and it is part of the aim of the Shiatsutherapist to help fulfill this need.

Children apply good shiatsu pressure; the energy of their being isfully concentrated in every movement and their feeling of sincerityflows like a healing force. This type of spontaneity and presenceshould be transferred to your receiver with each touch. So yousurrender your ego and the mere pressure you exert on the bodybecomes a supporting vital force.

Shiatsu activates the body’s self-healing mechanisms. Along withother oriental therapies, shiatsu works in harmony with the entireorganism of the receiver. Shiatsu emphasizes the natural powersof self-cure within the body and mind.

In giving Shiatsu we have no other instrument than our ownbodies with which to give treatments. The higher the quality of theinstrument and the more skillfully it is used, the more effective thetreatment. The body-mind complex is the instrument and theuser, as the quality is the skill of its use and visa versa. Learn touse it better and it becomes a better instrument - we benefit andso do our receivers. Part of this improvement is coming to knowus better through the learning process. Knowing ourselves betterhelps us to know our patients better - mutual benefit once again.

Science and Shiatsu

"The art of shiatsu, practiced to create a balance of our energy, isan innate part of being human. It employs the use of our handsas an extension of our heart and as an expression of our

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compassion. Because this ability is so commonly based everyonehas the ability to give effective shiatsu. Experience in teachinghas found this to be true. Shiatsu connects us with somethingessential to life and is primary to the development of our healthand happiness."- Saul Goodman Shiatsu Practitioners Manual preface

People have been developing an awareness of energy for manyyears. The word is now common in our language, used inphrases such as: "My energy is good"; "They put a lot of energyinto that". Science in the study of quantum physics hasdemonstrated that physical phenomena are appearances ofenergy in different stages of activity. All the material thingsaround us: the food we eat, the clothes we wear, our houses, areenergy in a condensed form.

Scientists are now substantiating the ancient belief that energyand matter exist as one. For many years scientists have thoughtthat they were separate. Researchers have found in studyingwaves of energy interchanging with minute subatomic particles ofmatter, that the wave and the particle, which seemed to beseparate, are actually conditions of the same phenomenon.

Scientists tried to measure the speed of the waves and wereunable to determine the position of the particles. When they triedto determine the position of the particle they were unable todetermine the speed of the wave, it just seemed to disappear.Thus the separation of the two was shown to be an illusion of thesenses. The wave and the particle are the same thing at thesame time. In their attempt to find the smallest building blocks ofmatter, scientists discovered that our physical world exists as aform of energy. Energy and vibration are the building materials ofthe physical world. Matter in different ratios of time always returnsto the realm of energy, and all phenomena and their movementsmanifest in a wave-particle appearance.

When we see autumn leaves dancing we say, "It's the wind." Wecannot see the wind we are watching the result of an invisibleforce. We are relating to the world through the conditionedperception of our senses. In much the same way the physical

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world we perceive with our five senses is a result of the movementof energy and only appears to be solid and static. This is true ofall physical phenomena from galaxies, to our bodies, to thesmallest virus.

If we observe the patterns of nature, we find that things arearranged in patterns of definite order. The universal spirallicpattern can be observed throughout nature. About eighty percentof galaxies, including our Milky Way, are spiral in form, this patterncan also be seen in the currents of the wind and ocean upon theearth, the growth and development of plants, the construction ofshells found on the beach, the flow of water in rivers and kitchensinks, in the whorls of our fingertips, the helical structure of DNA,the construction of our ears, and the spiral pattern of hair growingon our heads.

These two forces appear from what both philosophy and sciencehave identified as an endless, unlimited, generating source, whichconnects, propels, sustains and diffuses everything in theuniverse. The understanding and application of these twocomplimentary forces, and the spiral which they cooperativelyproduce, appears constantly as the cornerstone of ancientcivilizations and is evident in their works of art, medicine,sciences, philosophies, religions, and cultures.

We are all familiar with Newton and the apple, with gravity as anenergy, which seems to be pressing down on the earth. Recentlya force, which moves upwards in the environment, has beenidentified as anti-gravity. Anti-gravity tends to push things apartas opposed to gravity, which holds things together (implosion).So modern physicists have now essentially discovered yin andyang, although they have yet to appreciate the enormousapplications of this principle already available within ancienttechnology, health practices and sciences.

Within this spirallic form we have the whole universe condensed within us.We may view a person as a form of energy, as a result of the movement ofenergy.

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Copyright Roger Green, 2008 www.AcademyHealingNutrition.comNo reproduction or electronic transfer

ENERGY RESPONSE TO OUR NERVOUS SYSTEMOur nervous system consists of two main parts: the consciouspart, which responds to our commands, and the unconscious part,which is called the autonomic nervous system (ANS). The ANScoordinates and controls the involuntary functions of the body.The ANS has two branches: the orthosympathetic (ortho) andparasympathetic (para) systems. Our perception and experienceof our environment change completely depending on whichbranch is more active.

The orthosympathetic system or mode is connected to the surfaceof the body and its activity relates to the separation anddiscrimination of distinct sensory perceptions, along withresponses of tension. Ortho tends to influence the amount ofenergy expended, and the dissipation of energy, it is referred to asthe "fight or flight response. When this branch is more active,body and meridian energies are more distinguished and specifiedin function. The parasympathetic system is more involved withthe processes deeper in the body. When the para system isactivated, the bodies energies tend to merge, balance, regenerateand function as a whole. We are able to achieve a unification ofbody mind and spirit when the para system is active.

PARA ORTHOdeep, relaxation surface, tensionunifies, rebuilds separate, discriminationenergy expenditure of energy

The ortho system picks up any stimuli we receive, isolates andidentifies it as a separate sensation.

ORTHO tenses; the body isolates and scrutinizes stimulus. Thereceiver is consciously aware of a single point: resistance.

Once the ortho system is satisfied that the stimulus is notpotentially harmful, its activity diminishes and recedes. The effectof the stimulus will then be transmitted by the para mode, whichallows it to be experienced beyond the point of contact, andeventually by the whole body. So when the ortho system is no

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longer activated the para system is able to take over, and thesensation at the point of contact is integrated into the bodiesentire system.

If the stimulus we give during shiatsu treatment is too strong or isapplied too fast or forcefully, the surface or ortho sense staysactive, and tense to create protection. If the stimulus is appliedgradually, the body relaxes, the ortho system gives way and thestimuli are accepted via the para system. Points that are weakand deficient in energy are more defensive, they resist thestimulus longer. We need to gently hold these places for a longerperiod of time; the ortho system eventually gives way and allowsus to sink more deeply (perhaps only a fraction of an inch) to thebottom of the point. Achieving this acceptance has two importantresults; the whole body is receiving the stimulus, and byconnecting this point with the whole body energy system, the pointis then nourished and revitalized by an influx of energy.

There is a definite change in sensation that the practitioner canfeel as these changes take place. This requires focus and carefulattention to what is being felt under the hands. As your sensitivityincreases you will begin to feel a subtle electrical-type charge ineach point and along the meridian. If the point is already charged

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you will anticipate and feel it immediately or within seconds ofcontact. If the point is empty, you will need to wait patiently andhold with pressure until the shift of sensation takes place andenergy comes. Eventually, by your intuitive sense of energy youwill bypass the places that are already charged, and spend moretime holding and influencing the weak, inactive ones.

Getting the receiver to experience an open, unified state of energyis the primary goal of the method presented" in the tape you willview.

"Once the whole body relaxes and energy is freely movingthrough the various systems, more specific balances andalignments are made available to us through working with specificpoints, meridians, muscles and manipulations.”-Saul Goodman, Shiatsu Practitioners Manuel

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GENERAL GUIDELINES FOR GIVING SHIATSU

1) Empty MindWe need to approach our clients with a mind empty of anypreconceptions, judgments, and ideas about who they are, andwhat their condition may be. If we are holding onto an idea aboutwhich meridian we need to treat we can easily miss the truecondition of the receiver.Approaching life with an empty mind is the ancient way, this iseasier to achieve if we work from the hara.

2) Empty stomachIf we work with a full stomach our energy is focused on thedigestion of our food, which reduces our sensitivity. If we workwhen we are empty inside our sensitivity is heightened and we arebetter able to feel and sense the energy of others. If you arefeeling hungry or weak from lack of food, it is recommended thatyou eat a light meal of high quality grain based / vegetable food.

3) Never ForceSupport only. Force often results in the opposite of what we wishto achieve. To recall the information given on theorthosympathetic nervous system explained that if we force or usestrong pressure inappropriately we would not be able to reach thedeep energy in the receiver’s body.

"The receiver has generally come for a shiatsu because theysense something is imbalanced or stuck in their body, mind or life.Knowing this, it is not necessary to immediately bring attention tothe weakness or imbalances that you see. This approach will putthe person on guard, making them protective and closed, alongwith creating difficulty for them in opening up, relaxing, trustingand letting go. These conditions, although they may beunconscious, then carry over into and inhibit the treatment.

"It is best to initially find some common ground of communicationwith which the receiver feels comfortable. Then as in all levels ofinterchange, the person will begin to open up and reveal theirweaknesses and problems to you. Communicating on a common

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ground establishes trust and confidence by allowing the receiverto come forward and open up at their own pace instead of beingpried open by pointed, leading questions. Once their guard isdown they will tend to progressively relax and open throughout thetreatment."- From Shiatsu Practitioners Manual, Saul Goodman p. 73

4) ContinuityWhen we are giving a treatment we need to consider the flow ofour work from one stage to the next. We must give our treatmentwith unity, creating the treatment as a whole. Continuity gives thereceiver a sense of trust in the practitioner, allowing them toconfidently open up and relax. If the treatment is fragmentedgoing from one technique, body area and/or position to anotherthe receiver is likely to distrust the ability of the practitioner. Thisprocess causes a separation and the communication of energybetween the giver and receiver closes off. When practicing do thetechnique given in order until it becomes one whole flowingmotion. This means also that you should also keep body contactwith the receiver, if you must leave them physically, explainverbally. When you finish a treatment it is important to say youhave finished, With words such as "We'll finish there for today."

5) Use Two HandsApply two hands to the receiver, we use a support hand and amoving hand. The support hand is stationary, this handstimulates the parasympathetic nervous system, thus promotingrelaxation and acceptance in the receiver. The moving handmeets resistance from the orthosympathetic nervous system andrelaxes as we hold so the parasympathetic nervous systemreceives stimulation. This approach allows a deep unification ofthe receiver's energy systems. We need to direct our attention tothe response being felt between the two hands, as we becomemore experienced we will more easily feel the communication ofenergy between the hands. As we move our moving hand weplace more weight on the support hand and as we place moreweight on the moving hand we relax the amount of pressure onthe supporting hand without lifting it off.

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6) Natural EnvironmentWorking in an environment consisting of natural materials,including natural cotton clothing, allows for a good interchange ofenergy between the practitioner and receiver. Research hasshown that unnatural fabrics in clothing interfere with our energyflow. Unnatural and artificial lighting and articles and electricalequipment, create more (+) positively charged ions, whichinterrupt, block or stagnate the normal flow of energy.

The room in which you give shiatsu should be clean and clear ofunnecessary objects. You need enough space for comfortablemovement around the receiver as they are lying down. Ensure theroom is draft free and warm, with soft lighting that does not shineinto the receiver’s eyes. In some instances quiet and gentlemusic can help a person relax, but consider your use of it can beintrusive, for both yourself and your receiver.

My Japanese teacher of years ago, and many other therapists,sometimes feels that music is completely off the menu, as it cantake a person outside their body. The ideal situation is for thegiver and receiver to be focused on their energy. I find that musicsometimes assists someone to relax, and take them out of theirheads so they may "let go" and begin to become aware of theirbody, and their energy.

As you will be aware shiatsu differs from most other forms ofmassage in that a person receives it fully clothed. The clothesshould be light loose and comfortable to allow a full range ofmovement and should be made of natural fiber, preferably cotton.Before the treatment the receiver should remove their shoes,watch, belt and any other jewellery.

Likewise when you give shiatsu you need to wear loosecomfortable cotton clothing, remembering that you will get warmeras you work. You must also remove your watch and anyjewellery, make sure you have clean hands and short fingernails.A futon filled with cotton and/or wool is the ideal mat for thereceiver to lie on.

7) Sincere Desire and Clear Intention

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The direction of our Ki flow is determined by our intention. If ourdesire and intention are clear we need very little technical trainingto do an effective treatment. If we are over-concerned with ourtechnique and forget the purpose of our treatment what we do willbe very ineffectual. We should always remember what we dowhen giving a shiatsu is for the person we are giving it to. We areseeking to help the receiver feel more balanced, lighter andrelaxed.

"Our goal is to strike empathy and compassion for the receiverand all that they feel and experience."-Shiatsu Practitioners Manual p. 74

When we are centered in our hara, our intention is going to beclearer, it is for this very important reason among others that weplace such a large emphasis on grounding and centeringexercises.

REMINDER ABOUT HARA

A literal translation of hara is `vital centre of life.' Our hara is notonly our centre of gravity; it is a point of balance for our physical,mental, emotional and spiritual life. When we are grounded,centered, focused and balanced we are in touch with our hara.

Hara is the centre of self, the very roots from which we draw ourpower, strength and connectedness to universal energy. Ohashilikens the hara to a spiritual umbilical cord. He tells in his book`Reading The Body' how it is misleading to sum up hara with ashort set of phrases. The Japanese spend a lifetime cultivatingand communing with their hara in all aspects of life, cultivating anattitude that attempts to make every action and movement springfrom their hara.Karlfried Gray van Durckheim discusses in his book `Hara: TheVital Center of Man', that humans are suspended between thearchetypal poles of heaven and earth, space and time. We arepulled from the specific vantage points: heaven, urging us towardhigher ideals and the ultimate communion with the spirit; earthdrawing us into desire for accomplishment, power, materialism

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and longevity. He says the duality of heaven and earth is playedout in our limited space-time existence on earth.

"As the vital centre, hara is the source of health, personal vitality,and endurance. When a person acts from hara, his or hermovements are effortless. He or she is borne along by the infinitepower of the universe, one with the Tao."-Ohashi `Reading the Body’ p. 112.

When we refer to someone as having the 'guts' to do somethingwe see someone who is using the strength of their hara.Just below the solar plexus at the spine, behind the hara is abundle of nerves, which is the largest concentration of nervesoutside the brain. This area of nerves is responsible for many ofthe movements in the lower body. The hara is seen as a secondbrain.

Watching the breath gives us an indication of people’spsychological profile and the strength of their hara.

Breathing deeply into hara gives strength, confidence andstability, because this is how we may nourish and develop ourhara. The stronger the hara becomes the more relaxed, capableand confident we will be. People who breathe into the upperchest only are uniformly more nervous, emotional, uncertain andinsecure. Many scientific studies have established this as a fact.Shallow breathing raises our centre of gravity to the chest wherethe energy in the heart chakra (centre of energy) is stimulated.When this area is stimulated and a persons emotions becomedifficult to control, nervous tension increases and there is a lack ofconfidence, due to the sense of unstable energy. When aperson’s emotional centre is unstable they are easily thrown offbalance or upset.When people have developed strength in their hara, actions aregrounded and balance pervades our way of being, even throughgreat turmoil.

"To cultivate stability, balance and confidence, you should practicedaily deep-breathing exercises and meditation. Visualize yourhara as a point of light just below the navel. Breathe deeply into

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hara, while visualizing this light growing more powerful and alivewith every breath. See the energy of the hara expand in alldirections to infuse your being with vitality, energy and life.Continue breathing ki into your vital center. With each breath,visualize hara being nourished and enriched so that the vitalcenter grows more powerful with every inhalation. Finish theexercise by taking a long inhalation into hara and holding it for fiveseconds. Exhale and relax. Draw another breath in and hold itagain in hara for five seconds. Relax. Do this for several minutes.This is a wonderful grounding exercise.

In the art of both East and West, the great spiritual teachers, suchas Jesus, the Buddha, or Lao-Tzu, are always depicted withbeautifully hara's. Their lower abdomens are rounded, full, andstrong. This suggests highly developed people, capable of greatdeeds, essentially because their vital centers are anchored in theuniversal energy - God, Tao, or the Great Spirit - which they areable to manifest and channel for the good of some largerpurpose."- From Reading the Body by Ohashi

General Guidelines and Principles Before Giving a Shiatsu

1) Check personal cleanliness and order, adopt clean and smartdress habits.

2) Feet, hands and fingernails should be immaculately clean, andyour nails not too long.

3) Surroundings should be suitably warm, welcoming, quiet andorderly.

4) Try not to bring negative or troubled thoughts to a shiatsusession.

5) Show care and respect for the receiver by being punctual.6) Never force anyone into having a treatment.

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7) Be aware of your present level of skill and of your limitations,i.e. as a beginner do not treat people with complicated conditions,serious illnesses or pregnant women.

8) Ensure the receiver is aware that: a) you are not givingorthodox medical treatment or advise, b) sometimes a healing"reaction" occurs as the body adjusts to a better level of health,meaning that symptoms may worsen as energy moves.

Starting a Treatment1) See the receiver with empathy and compassion.

2) Be non-judgmental in diagnosis, see strengths as wellweaknesses.

3) Check the receiver is sitting / lying comfortably, use support ifnecessary i.e. pillows under the chest or hips if necessary.

4) Be calm centered and sensitive: use hara breathing, goodposture, and take as much time as is needed.5) Your first contact should be gentle and reassuring, become asone with the receiver.

During a Treatment1) Act from your centre, use perpendicular pressure, feels for theopening of the points.

2) Work from your hara using breath synchronize whenappropriate.

3) Keep your posture grounded and stable; you conduct ki bestthis way.

4) Give support as you work (support hand / moving hand),ensure continuity of contact. If you reach out and poke one pointafter another, a person feels alternately invaded and abandoned.She feels pain. If one hand leans into a point with a gentleconstant presence while the other hand, leans into one point afteranother, a person feels supported throughout. She feels her body

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is being worked on as a whole and is able to accept deeper andmore effective penetration without pain or resistance.

5) Maintain mental focus and attention, be there for the receiver.

6) Use economy of movement, act neatly and purposefully, keeptalking to a minimum unless it is the only way you can get thereceiver to relax.

7) Visualize ki flow or light if you find this useful.

8) Remember giving shiatsu is giving life, give joyfully andgratefully.

Finishing a Treatment1) Conclude peacefully, use palm healing or aura massage if youare familiar with this.

2) Gradually break contact and withdraw.

3) Leave the receiver in peace for an appropriate period of time,cover with a blanket if necessary.

After a ShiatsuUse detachment / protection procedures, shake out hands andfeet, brush down, wash hands and face, wash arms from elbowsdown, clapping, light visualization.

Feedback and Sharing1) Allow the receiver to talk, do they feel different?

2) Ask for comments on your treatment, "how did you find thetreatment"?

3) Respectfully offer your observations on the receiver’s condition.

Do not become a robot. Shiatsu is not a mechanical technique,but a medium by which to share life, joy, vitality and the force of ki.

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You are not the source of what you do, but a channel forconducting ki. Your own sensitivity is your single most importanttool, develop it in every way.

Keep your diagnostic antennae switched on, notice everything.Posture, voice, skin color and tone, tensions, face, hand's etc. allaspects reveal something of the whole person.

Cultivate a "beginner's mind" approach each treatment as thoughit were your first. Always be open to learning something new tochange your understanding. Constantly question, ground yourselfin your own experience.

Code of EthicsThis code of practice is a suggested basis for which students andpractitioners may act.

The student/practitioner is offering a therapeutic service and skillto aid the health and development of others.The student- practitioner and the client enter into a relationshipwhose focus is on healing and self-development.

Guidelines1. Consider the wholeness of each individual and respect allaspects of religious, political and social views irrespective ofcreed, race, sex, color or ideology.

2. Take care not to build false hopes in the client by makingunjustifiable claims about the practice of shiatsu.

3. Respect the confidentiality of the therapeutic relationship anddo not divulge information to anyone without the clients consent.4. Consider the context in which the therapy is undertaken by theclient and be willing to discuss the situation with another therapistat the client's request.

5. Respect the therapeutic relationship with the client and takecare not to abuse the client's trust in any way. If another form oftherapy appears to be more appropriate, the client should begiven advice in this regard.

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6. Behave in a way appropriate to the therapeutic relationship.This precludes sexual contact or any behavior that might takeunfair advantage of the therapeutic relationship.

7. Take responsibility to ensure that the therapy is carried out inan appropriate environment, which is clean and generallyconducive to the well being of the client.

EXERCISES TO BEGIN WITH

Here are some exercises to assist you in developing thesepractices. They will help in extending ki and unifying the body-mind. We strongly recommend that you regularly attend classesin Yoga, Tai Chi, Aikido or other practice in body-mind and kiawareness in your area.

Before doing any form of massage it is important that the giver becentered. To be centered we concentrate our energy in our hara.In shiatsu we work from our hara. We need to be centered for ourown protection, so we do not pick up unwanted energy from thereceiver and so we do not drain our energy. We also need to becentered so we do not pass our own 'stuff' to the receiver; weneed to be an extender of ki - a clear channel.

Before commencing any treatment, please do some form ofgrounding exercise. It will become easier with practice and takeless time to achieve. Practice these exercises daily during yourcourse of study and beyond if you are so motivated.

Grounding relates to our connection with the ground and in abroader sense to our whole contact with reality. Being groundedsuggests stability, security, independence and having a solidfoundation. Living in the present, rather than escaping intodreams. Much of our sense of grounding comes from the way weidentify with the lower half of our bodies, our feet, legs, pelvis andbelly, the parts of our being concerned with the less conscious,more instinctive functions of movement, digestion, sex, conceptionand birth.

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The exercises we give you are designed to increase your contactwith your body and enhance your self-awareness. This will in turnenable you to relate more naturally and confidently with your clientand be more aware of them.

When you truly inhabit your body, there is no division betweenyour thoughts, your feelings, and your actions. In such a state ofunity you are totally in tune with yourself - when you speak, yourvoice and posture, facial expression and gestures all echo andaugment what you are saying or doing your whole being,reinforces your statement or your action. Consider a dogclamoring to go for a walk, its eyes and bark and wagging tail allspeaking of the same excitement and sense of fun. Or watch achild absorbed in a game, where nothing outside exists.

For the techniques to be effective you need to approach them withthe right attitude - to regard them not as exercises to beaccomplished or techniques that will automatically change yourway of being, but as explorations an experiences to work withover a period of time.

Much of the time we tend to operate on automatic pilot whenexercising mindlessly following instructions. Or we get worriedabout how we look and become self-conscious.

Listen to the messages that speak from within if you can get thefeeling right, if you can get a sense of the energy flowing throughyour body, you will come into contact with the ki of the universe,the ki within you far more easily than if you do the exercisesmindlessly

BEING PRESENT

Number 1 - wash the dishes: keep your attention on sounds youare making, the feel, and the smell.

Number 2 - eat with sensory awareness: smell, taste, and feel.

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Number 3 - brush your teeth: notice the feel, the smell, and thesensation.

Number 4 - sex: pause, relax, and slow down

Number 5 – Feel your space, be aware of your environment,balance out any negative energy. Use plants in your house.

Number 6 – breathe from your belly as you go about your dailytasks.

Under the headings hearing, smelling, tasting, feeling, talking,seeing, write down each day what you have experienced duringthe day. Do this for one week. If you find one or two columns arebeginning to be full, while others are almost empty, you will knowwhich of your senses are in play and which are not. Concentrateon your more neglected sense for a while.

Many of us have become distanced from our biological roots,resulting in a feeling of living up in the air or being spaced out andrestless. This results in tensing our muscles to stand uprightrather than trusting the earth to hold us up. Do the followingexercises in bare feet: -

EXERCISE 1Dancing from the ground up.Put on some music with a strong beat. Shut your eyes and startby dancing mainly with your feet. Vary your speed and pressureand let your feet speak to you. On the second track include thewhole of your legs. Next bring your hips and pelvis into play andfinally dance with your whole body.

EXERCISE 2Stand with your legs apart, weight evenly balanced. Bring yourawareness to your sacrum at the base of your spine. Move yourawareness slowly down your right leg, until it reaches your rightsole all your weight is on your right foot. Keep your left foot on theground. With your weight still on the right foot, move yourawareness slowly across to your left sole. Then as you travel upyour left leg, gradually transfer your weight to your left foot so that

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by the time you reach the sacrum, all your weight is there. Repeat2-3 times ending by distributing your weight evenly between bothfeet.

TAI CHIBefore we can truly feel with our bodies, we first have to learn toinhabit them. Tai Chi is an outstanding discipline in which we maylearn to achieve this. Tai Chi is an ancient Chinese exercisesystem rooted in Taoist philosophy. Practicing Tai Chi reconnectsus with the flow of universal energy in nature - ki, bringing us backin touch with the flow of universal energy within ourselves. Amaster ultimately practices it as a prayer or celebration of life.

In Tai Chi you deliberately use your awareness or intention todirect your energy and guide your body. Ultimately this mentalcontrol becomes second nature, resulting in a unique harmony ofbody and mind and spontaneity and naturalness of movement.

"It is not wise to rush about, controlling the breath causes strain.If too much energy is used, exhaustion follows. This is not theway of the Tao".- Lao Tzu, Tao Te Ching.

To learn classical Tai Chi you need extended tuition from ateacher, we will describe just a few exercises to assist withcenteredness.

Moving slowly is the best training for centering or focusingyourself. Centering means resting your mind on the tan tien orhara, the centre from which all movement in the body originatesand the meeting point for body and mind. It is commonlyconsidered the earth center as it gathers energy from the earthrising up through the legs. Hara is a Japanese word-meaning bellyor abdomen; the area of the hara is from the breastbone to thepubic bone. The centre point of the hara is three finger widthsdown from the navel; this is the tantien (or tanden). Many of ushave our centre of gravity situated higher than the tan tien, asmind and thought are generally valued above intuition and feeling.Movement, which comes from your hara and not just from yourarms and shoulders naturally has co-ordination and is more

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relaxed. This is important when giving shiatsu as it helps to givetreatments without becoming tired, you can feel energized aftergiving good Shiatsu. Tai Chi teaches you to maintain your centerthrough movement, whereas in Zen meditation or yoga, centeringis found in stillness. Being centered in your hara allows you tooperate intuitively with awareness and to channel your energythroughout your body.

BREATHINGThe way you breathe reflects the way you live. Breathe well andyour health and quality of life are immeasurably enhanced; breathpoorly and both your vitality and your capacity for feeling areweakened. Breathing is the only body function that can be eithervoluntary or involuntary, thus bridging the conscious and theunconscious. By learning to deepen your breathing you can alterthe way you are feeling or thinking and find a sense of stability orcalm. Learning to breathe more freely and fully is one of thesimplest and most effective ways of increasing body awareness.

When we breathe freely the diaphragm, belly and chest undulatewith the rhythm of each breath and the whole body is energizedwith life-giving oxygen. Watch a young child or an animal breatheand see how the body moves when breathing is natural andrelaxed. As adults, many of us have lost the art of breathing thisway and breathe shallowly, not making full use of the diaphragm.

Muscular tension is usually the reason for shallow breathing -tension that has evolved over years. Many of us were taught inchildhood to stand up straight, chest out and belly in. This militaryposture chronically tightens the breathing muscles. In addition toholding 'bad' postural habits, we may also unconsciously restrictour breathing as a way of suppressing painful emotions. Thedepth of our breathing is related to the richness and intensity ofour feelings. As we grow up many of us learn to control, ratherthan express, our deepest feelings and this invariably meanstightening our breathing muscles and tensing our chests or bellies,the seat of our feelings. In the process of distancing ourselvesfrom our feelings we also block the free flow of energy in the body,our ability to come from our hara and diminish our capacity forpleasure.

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EXERCISE 1Try breathing out as you lift something heavy or as you pushsomething away from you. Is it easier on the out-breath, in-breathor breath holding?

Now try a good belly laugh for at least a minute and repeat theexercise above. Did you find you were a little stronger? Bellylaughing is a way to breathe deeply and expel large amounts ofair.

While giving shiatsu you will notice that as the receiver breathesout their body also relaxes more and it is possible to stretch themfurther.

EXERCISE 2In order to improve your breathing, you first need to becomeaware of your present breathing pattern. This exercise will showyou how freely your chest and belly move when you breathe andbring you in touch with the motion of the diaphragm. It will alsohelp to expand your breathing capacity, by stretching thebreathing muscles and diaphragm.

Lie down on your back and try breathing into your belly only,feeling it rise and fall, without moving your chest. Put your handson your chest to check that it remains still. Continue breathing likethis for a few minutes.

Next breathe only into your chest, feeling it swell and subside, andplace your hands on your belly this time, to see that it does notmove.

Which did you find easiest? Do you tend to be a chest breather ora belly breather? Now put your arms down by your sides andexhale. With your breath out, bear down, pushing out your belly.Then release. Repeat this several times until you need to takeanother breath.

After trying this for a few moments, reverse the movement,sucking your belly in and pushing your chest out after exhaling.

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As before, repeat the in/out movement then relax, breathingnormally.

Finally, combine the last 2 movements. After exhaling, alternatelypush out the belly then the chest in rapid succession. You canfeel your diaphragm moving just under your ribs. Relax for a littlewhile then repeat, this time pumping faster. Notice how yourbreathing feels now, after completing the whole exercise.

Try putting one hand on your belly and one on your chest and feelhow the belly, then the chest expands as you inhale and subsidesin reverse order as you exhale. Be aware of which part of yourchest expands, lower, upper or the whole chest.

THE ANATOMY OF BREATHINGIn a normal full breathe, the diaphragm contracts and moves downwhen you breathe in, pushing the belly out and pushing the ribsup and outward. This expansion of the chest creates a vacuumso that air is sucked in to the lungs. When you exhale, thediaphragm moves up and the ribcage and abdomen contractexpelling air from the lungs.

Always approach a treatment with a feeling of respect andgenuine care for the receiver. However, maintain a certaindetachment as you work. The receiver's condition and problemsare not yours to take on. Keep your attention on your partner andon your touch, this will give power to your treatment. Avoid givingshiatsu if you feel tired or upset, as your condition may affect thereceiver and weaken your own energy.

EXERCISE- STANDINGStand with your feet, pelvis width apart. Distribute your weightevenly on the triangles made by your heels and the metatarsaljoints beneath your big and little toes. Let the soles of your feetfeel the floor they are standing on.

To find the best posture for you, experiment with the extremes oftension and collapse, focusing in turn on the legs, pelvis andhead. In both extremes you feel stuck, constricted. Try standing

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with your knees locked, and then contrast this by bending them,collapsed down too far. Now find the midway point, where yourlegs feel ready for movement.

Next concentrate on the pelvis. Tilt it backward, as far as it will gothen right forward. Once more find a place between the twoextremes. Finally focus your attention on your head. Pull yourchin in toward your throat, and then try thrusting it forward.Between these two extremes you will find the midpoint where yourhead sits naturally in line with your spine. Do this in front of amirror if you have one available. Once you have discovered away of standing that feels effortless and free, explore how yourbody feels inside.

Imagine your upper body from the hara up is like the stem of aflower, growing up toward the light and your lower body is likeroots, growing down into the earth. Maintain your state ofharmony between yin and yang, your state of relaxation while youare doing this.

Breath from the hara, allow your mind to rest there. By bringingyour attention into your body, you will loosen the control of yourbrain and break free of the chatter of your mind. You will allow

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yourself to become empty, full of nothing - One. Do not beconcerned that this does not happen quickly. It may take years. Itis easier for some people than others to achieve the state wedescribe. Consider it as a goal.

Exercise: Shifting Body Weight from the Hara

1) Assume the position on all fours. Find a place that feelscomfortable as if you could stay in it for a long period of time. Letyour head drop down in a completely relaxed way.

2) Make your breathing deep, even and through the nostrils.Consciously direct the flow of air towards the hara. Coordinate allMovements with the out breath.

3) As you breathe out, slowly moving from the hara, shift yourweight forward so that it is now focused in your palms; hold fortwo breathes.

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4) On the next out breath, float back to the centered position on allfours; hold for two breaths.

5) On the out breath, shift your weight gradually forward into theleft palm.

6) Roll the weight gradually to the right palm.

7) On the out breath, return to the centered position. Repeatsteps 3-7 two more times.

8) Starting from the centered position, roll your weight back sothat it is focused on the knees.

9) On the out breath, float forward to centre position.

10) On the out breath, float back into the left knee.

11) On the out breath, roll over into the right knee.

12) On the out breath, move diagonally forward all the way intothe left palm.

13) On the out breath, roll into the right palm.

14) On the outbreath, float diagonally back into the left knee.

15) Float forward to the centered position. Repeat steps 8-13 twomore times.

During this exercise concentrate on the shifting of your weight andon how the movement originates in the hara. All movementshould be done in coordination with the out breath.

Practicing this exercise daily for several months will allow you todevelop the use of your hara and give you the ability to anticipatea centered position when holding and applying pressure. Thosewho are already giving shiatsu should notice a dramatic change inthe quality, strength, effects and results of their treatment.

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ExerciseCrawling, although this exercise was given in lesson one we arerepeating and enlarging on it, as it is so important to ourdevelopment for shiatsu.

As babies, all our energy was centered and generated out fromthe hara. If you watch a newborn child breath, you will see that itshara is moving in and out in a very active way. This is the reasonthe baby can cry so loud and strong. Although it appears as if itsleg and arm motions are random, a closer look will reveal thatthese movements are spiraling out from the hara. At a certainpoint of development the baby will turn over and begin to assumethe position on all fours. It then translates this nativecenteredness into movement through crawling. Recreating thisexperience is very powerful in regaining your naturalcenteredness, an essential quality that most of us have lost forvarious reasons along the way.

Once you have completed Exercise 1, begin crawling slowlyaround the room. Do not limit yourself. Go in all directions andshift your weight in every possible way. Follow your hara andmost of all, play and enjoy yourself.

ExerciseThe diaphragm, the Stomach and the Solar Plexus area are oftenheld in tension, inhibiting breathing and circulation of Ki and Bloodto the digestive organs. With your fingers turned into the area justbelow your rib cage, lean forward to apply gradually increasingpressure. Always exhale slowly as you lean forward. Inhale as

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you sit up. Repeat a few times. The effect is purifying andinvigorating.

ExerciseIt has the effect of increasing the appetite and improving digestionand absorption of food.Begin standing with the legs slightly less than shoulder widthapart. Bend over and firmly grasp above each ankle at the front.Squat while maintaining your grasp, then stand again with theintention of lifting up what you have in your hands. This has theeffect of extending the knees as the torso is bent forward.

Masunaga suggests we do this exercise with exuberance "as ifthe object in your hands is a large piece of food which you havefinally secured. When you use all your strength to pull up on yourlegs like this, it will cause your heels to lift up off the floor and youwill be balancing on your toes."

Start gently, concentrate on your hara and lift from your pelvis. Itis O.K. to step forward a little to maintain balance. As youpractice more begin to squat deeper and breathe into your harabefore pulling up with force.

PRESSURETsubos are another name for acupressure points. Tsubos are thegathering of cycling electromagnetic energy.

ExerciseFeeling the Seven Levels of Energy in Each Point or TsuboPractice the following exercises on yourself and then on someoneelse. They develop the ability to distinguish depth and layers ofenergy within each tsubo.

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1) Touch a point at the top of your thigh, right at the surface.

2) As you breathe out, slowly sink into the tsubo, counting sevendifferent levels.

3) Tune carefully into the different sensations and qualities of theseven levels.

4) By the seventh level, you should have the sensation of being atthe bottom of the tsubo.

5) Hold at the bottom of the tsubo and wait.

6) Release gently; move to another area and start again.

7) Pick up a line from the first at the top of the thigh down to theankle and do each point along this line carefully.

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It may be helpful to keep your eyes closed. This will make yoursense of touch sharper and prevent visual distractions. Practicethis exercise on the head, arm, hand, foot, etc. It will enable youto begin sensing the character of tsubos and their energy indifferent places in the body.

ExerciseFeeling the Shift from Orthosympathetic to Parasympathetic:Separated to Unified.

Our approach must be flexible, we need to adapt to each personand situation as we find it. Every person and every tsubo has adifferent quality, character, and requirement, making it essentialthat we feel and become sensitive to what is happening under ourhands.

It is important to patiently hold each tsubo when you reach itsbottom or as far as it will allow you to penetrate. At this place youwill feel a separation between your hand or thumb, and thereceivers body. As you hold, focusing from hara, you will feel thisseparation melt away. The feeling that you and the receiver are‘one’ at the place of contact follows this.

1) Practice sinking in carefully and hold each point along a chosenline on a body area, similar to the preceding exercise.

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2) When the separation dissolves the point is energetically activeand in connection with the body energy system which ultimatelyfunctions as a whole. Often it takes time to feel this shift insensation. A longer time shows resistance at a more surfacelevel, protecting weakness deeper in the point. This is aweakness created by a Kyo or energy-deficient condition. If youhold in a very supportive way, then this protective resistanceeventually gives way. At this point energy is coming through tothe area where you are applying pressure.

3) The amount of holding time for each point is until the feeling ofseparation dissolves; this will vary from immediate opening toabout 45 seconds. If it takes any longer then go on to anotherplace and continue your treatment. Come back later to the tsuboand try again. With some points you may also get the feeling ofonly partial opening. This also requires that you return to the pointlater on in the treatment session.

4) When you first sink into most points you will feel that thereceiver is only receiving the stimulus locally. This is theorthosympathetic-related mechanism processing the intent behindthe stimulus and keeping it outside of the body. As you holdpatiently, the stimulus will begin to filter or wave out and you willsense that the body as a whole unit is now receiving it. Thissensation arises from the increased activity of theparasympathetic senses.

5) When the separation dissolves you will feel yourself sink to thebottom of the point. This is actually a very minute distance so youmust pay attention to the sensation under your hands.

Summary: Pressure and Nervous System

"Sensing the shift from ortho to para tells us several importantthings:1) The overall condition of energy at the point of contact.2) That the energy meridian system has changed.3) That the point of contact has been integrated and nourished bythe whole body energy.

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"If the shift does not occur or is delayed, this tells us that:1) The point has remained closed at the surface.2) The body is protecting the area of contact at the surface.3) The point is separate energetically from the total body function.This also relates to the condition of whatever the point isconnected to, such as organs, nerves, muscles, systems, etc.4) The body as a whole is closed, protecting weakness."

Exercise : Using Two Hands

The support hand being stationary adapts itself to the body andgives constant underlying charge to the parasympathetic system.This gives the receiver more confidence and ability in opening upto the action of the moving hand. Because it continues to triggerthe body-adapting mechanism, the support hand allows thereceiver to maintain a state of relaxation and realize all of therelated benefits.

The support hand adapts and becomes connected with the body’ssense of wholeness via the energy system.

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The moving hand contacts points and waits for adaptation tooccur.

When the support hand is patiently holding and applying steadyeven pressure, the giver experiences the feeling of oneness withthe receiver in that hand. Meanwhile the moving hand is goingthrough the separation-to-unification process, as discussed inprevious exercise.

When the moving hand is unified at each point, the practitionerfeels oneness at this point and with the receiver's whole body. Healso feels as if his two hands become as one. There is a distinctcurrent of energy running between the two hands and the receiverexperiences the two contact places of the practitioner's hands as ifit were one large surface of contact. Once you can continuouslycreate this sensation for yourself and the receiver, the effect ofyour treatment will become much stronger.

In treatment this technique usually effects the receiver in thefollowing way: At first you will feel a small section of the body relaxwhere you are working; then a larger area will give way; thenfinally the entire body will shift. This is a turning point in thetreatment and means that the whole energy system is open andflowing. At this point you can make many fine adjustments. Youmust stay constantly focused on the treatment and keep yourattention in your hara to sense the receiver's energetic responseswhile you are working. When this becomes an automatic habit,then the appropriate technique and how to proceed in thetreatment will always present itself with no effort.

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It is necessary to keep your attention on both hands and hara atthe same time. Practice this technique in the following ways.

1) Place the support hand on the sacrum.2) Draw three imaginary lines down the back of the leg.3) Give pressure down each line.4) Hold each point until separation dissolves and a current ofenergy connects both hands.

Also practice with the support hand on the shoulder and the activehand giving shiatsu along three lines on the arm.Practice with the support hand at the base of the neck and theactive hand going down a line along the back.

Developing and executing these skills of technique, concentrationand sensitivity in the proper way will make your shiatsu strong,with a deep penetration and long lasting results. Take your timeand master each one separately. When confidant that are feelingthese sensations of energy, begin using your knee, elbow, andforearm in place of the moving hand. These parts of the bodycreate a more penetrating, powerful pressure, with a wider base ofcoverage, so be very cautious and sensitive when beginning touse them.

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We will start the Zen Shiatsu Routine with the Back Position,as you will probably feel more confident working on the back.

THE BACK ROUTINE

1) Sit seiza on the left side of the receiver (this can be called thehome side). View the receiver as a whole unit of ki.

1a) Gently and firmly lay your right hand on the small of thereceiver’s back Assess their overall energy. Be patient.Begin a small rocking motion, take your time- even this action canhave a total rebalancing effect on the person.

2) Assume the starter's position, as shown in the sketch.

Your right knee should be at the receiver's (who will now bereferred to as "her") left hip and your left foot at her left shoulder.With your back straight and elbows slightly flexed (bent) you leanover her facing towards her right shoulder.

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2a) Place both palms on either side of the spine on the upperback. Using your weight, sink in giving pressure as you bothbreathe out. Hold for a few breaths at the end of the out breath.Continue down her back until you reach the lower back; repeatthree times.

3) Make your right hand like a knife, i.e. fingers straight andtogether, as illustrated.

3a) With your left hand placed on her tailbone (sacrum), make apenetrating, saw-like motion with the fingertips of the right hand allthe way down the back, alongside the spine. Do this on each sideof the spine three times. As this is a sawing rather than a rubbingmotion it can penetrate deeply as long as the receiver does nottense their body.

4) Change your position to face her, kneeling and spread yourknees wide apart so that your right knee is at the level of her hipand your left knee at the level of her shoulder. Do not sit on yourfeet but raise your buttocks and put your heels in the air with yourweight on your toes. If you sit on your feet you cannot give bodyweight pressure and this is what we are aiming to do, so keepingyour back straight lean over her facing straight ahead.

4a) Place the heel of your hands in the space between thescapula (shoulder bones) and the spine on the side closest to you.

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Begin to rock her back and forth so that her entire body moves ina wave-like motion. The heels of your hands will roll over thesacro-spinalis muscles (band of muscles, either side of the spine).

As you continue to rock, move the right hand down the back andfollow with the left hand, alternately moving the hands until youcome to the lower back.

When you come to the small of the back, continue to rock with theright hand and reach up to the top of the receiver's right side withthe left hand. Follow with the right hand.Continue working down the back alternating hands. Repeat thewhole technique three times. As you are rocking observe to see ifher whole body is rocking in an even way.

4b) Using the fingertips instead of the heels of the hands, repeatthe rocking process as described in 4a.

5) Allow her body to come to rest slowly. Hold your right hand ontheir lower back, until you feel warmth pass between their backand your hand. Remove your hand slowly. The receiver may feelas though she is still rocking and as if your hand is still on herbody. This type of penetration begins to trigger the body’srelaxation mechanisms, allowing energy to begin to flow.

6) Reassume the starters position

6a) The Bladder Meridian connects directly to the other elevenmajor meridians. It splits into two branches along either side of thespine.

To find Bladder meridian measure out two fingers' width from thecentre of the spine.

Starting at the top of the back, give pressure at intervals ofapproximately 1" down the back. Hold the pressure for at leastfour seconds. Repeat three times.

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6b) To find the second Bladder channel, measure four fingerswidth out from the centre of the spine. Work from the top of theback to the bottom. Repeat up to three times.

The Shoulders

7) Maintaining the starter's position move up towards her head alittle.

Gently bounce the shoulders together and then alternately. Thisgives an indication of her range of motion.

7a) Bend the arm around the back as if in an arm lock, but ensureyou do not bend so far as to cause any discomfort. Consider youreceiver's bending capacity. Hold the arm in place with the rightknee.

Raise the shoulder, observing the movement of the scapula, andmaintain this hold. Place your thumb at the top of the vertebralborder of the scapula. Shift your weight backwards, from the haraand, as the scapula rises allow your thumb to sink in and underthe scapula. Work along the inner border of the scapula, allowingthe proper holding time.

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7b) If the shoulder area feels stiff, start this technique by firstactively moving the scapula up and down, using a 'knife hand'under the scapula. Once you sense the stiffness is moving, useholding pressure along the border of the scapula as described.

8) Move so that you are sitting seiza at the receiver's head, withyour knees wide apart. Place the heels of your hands at theupper edges of the shoulder blades. Rock the whole body bydirecting your focus of ki towards and out through their feet. Rockboth shoulders together and then alternately.

Move around to the right side of the receiver and using thestarter's position in reverse work on her right shoulder asdescribed in step 7, 7a and 7b.

The Sacrum

The sacrum is the triangular flat bone at the base of the spine.It has five holes or notches on each descending border calledforamen. To locate the foramen find the two ball like protrusionswhere the hip joins the sacrum. The foramen lies directly to theinside of and just below these protrusions.

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9) Using the starter's position, working from the left side with yourright knee at the level of the receiver's left thigh and your left footat her waist level.

9a) Using your thumbs give pressure in each notch on both sides.Use your fingers as a gentle support on her buttocks. Repeat upto three times.

9b) Place your right hand on her sacrum; overlap your right handwith your left. Relax your bottom hand (right), and apply leaningpressure with your left hand on the out breath.

THE LEGS AND FEET

DiagnosisLook for differences in texture, temperature, hardness, andsoftness as these differences indicate problems.Thighs relate to sexual organsKnees relate to middle organsCalves relate to intestinal organsAnkles relate to sexual organs

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The condition of the foot as a whole shows the condition of theovaries; right foot corresponds to the right ovary, left foot to theleft ovary.

The top of the foot from the top of the toes to the area where themetatarsal bones are evident when you raise your toes, are anindication of the condition of the lung in men and the breasts inwomen. In general this area is an indication of the condition of thechest, look for discoloration and soreness.

1) Sit seiza on the left side of the receiver, at her hip level, withyour knees spread wide apart, your right knee at her knee leveland your left knee at her waist level. Face across the receiver.As you work down the receiver's leg you may need to moveyourself down towards her feet so you are not stretching too far.This will depend on your respective heights.

1a) Begin by using a simultaneous squeezing, kneading, rollingmotion from the top of the thigh to the ankle. This encouragesenergy to begin moving toward the lower sphere of the body.Rest your support hand on the receiver's sacrum.

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2) Keeping your basic posture the same raise your body so youare kneeling with your knees still wide apart. This will enable youto give body weight pressure.

2a) Using your moving hand give holding pressure with the palmdown the centre of the thigh and calf. You will give pressure withyour palm; relax your fingers so they rest on the leg following itscurve. Ensure that you do not put weight on the knee. All jointsare unsupported to some extent while lying flat, so we mustensure we never cause pain or damage by putting pressure onany joint with anything more than our thumb.

3) If you feel uncentered when working on the calf, move yoursupport hand down to the area right above the knee.

3a) Repeat step 2a using your thumb. Scoop your moving handgently under her ankle and without squeezing, pinching or holdingtightly lift the foot so that the leg bends at the knee. Gently movethe foot towards the buttock, being conscious of the legsstretching capacity. A good guide is to watch for tightening in thebuttocks this indicates you are nearing the end of the stretch.Also you will feel the resistance in the leg you are bending,remember never force, but also ensure that you do create astretch, ask for feedback until you get the feel of how muchresistance you can create. Gently let the foot backs to the floor.

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4) Move to the receiver's feet, sit seiza facing towards her head,with your knees above the level of her ankles, so you are sittingbeside the foot you are not working on.

4a) Lift the foot and rest it in your lap. Hold the leg just above theankle gently but firmly with your support hand. Stretch the footwith your other hand placed with the palm over the ball of the footthe thumb pointing in the direction of the heel and the fingerswrapped around the top of the foot. Stretch the foot to extend theAchilles tendon (the tendon that runs down the back of our heel.

4b) Move your support hand to hold the foot, with the top of thefoot resting in your palm your thumb pointing towards the ankleand curled around it if your hand is big enough, and your fingerscurled around the outside of the foot. Roll your knuckles over theentire undersurface of the foot.

4c) Give thumb pressure in a line from the heel to each toe.

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4d) Stimulate the point in the centre of the foot by sinking in,holding, and then vibrating slightly. This is Kidney 1, Yu Sen, and`Gushing Spring' and is useful for reviving a person who blacksout or is unconscious. This point calms Yang and tonifies Yin. Itis useful for someone in a particularly manic or disturbed state ofrestlessness, but it can also be helpful in shock or fainting, withheadaches or nosebleeds, or exhaustion from heat.

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4e) Change hands so the foot is now resting in your other handwith your thumb pointing towards the ankle on the instep side ofthe foot and your fingers curled around the outside of the foot.Squeeze around the base of the small toe. Rotate the toe, andthen gently pull it outwards. You may hear a cracking sound,which means that built-up energy has been released. Repeat oneach toe.

4f) Lean forward and scoop your hand under the receiver's kneeand move her knee away from the body as you support it. Youwill need to bend the knee as you go, by moving her foot, whichyou are holding with your other hand, in the direction of her head.This will result in the outside of her foot being turned uppermosttoward the ceiling. You may need to shuffle up so her foot canrest comfortably in your lap. Support her foot with the hand on the

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side of her heel with your thumb just under her ankle bone, herheel resting in the palm of your hand and your fingers curledunder the inside of her ankle for support. Using your fingers,squeeze in between the metatarsal bones on the top of the foot.

5) Move across so the receiver's legs are between your knees,widening the distance between your knees.

5a) With your hands on the top of the receiver's ankles, bend thelegs, bringing the feet towards the buttocks. Check and see whichfoot goes closer to the buttocks.

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5b) Move your hands so they are resting across the outside of herfeet as depicted in the diagram. Cross the legs with the foot thatwas closest to the buttock under the other foot. With the legs stillcrossed, bend them towards the buttocks. Hold for severalseconds until you feel the receiver's back and thigh muscles relaxslightly into position. Gently release.

5c) Reverse the crossed legs. Bend the legs towards the buttocksonce again; hold; release.

5d) Uncross the legs and bend them again towards the buttocks,as in step 5a. You will probably notice that the bending capacityof the legs has become more equal. This means that the pelvishas now become more balanced.

6) Adopt the position described in step 4, but for the other foot.

6a-f) Repeat the procedure described as for step 4a-f, but for theother foot.

7) Stand on both of the receiver's feet, with the balls of your feeton the floor and start with your heels on her instep. your feetshould point outwards and her feet inwards.

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7a) Give alternating pressure, stepping up and down the feet;avoid stepping directly on the toes.

7b) Hold in one position and shift your weight back and forth fromleft to right several times: repeat in various areas of the feet.

8) Go to the opposite leg; follow steps 1-3a.

9) Finish by sitting quietly next to the receiver with your handplaced securely on the small of the back.

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Back Routine continues

Kneel beside the receiver on his left side. Your right knee at hiship level left knee under his axilla, face across him.

Place your left hand on his left shoulder blade and your right handon his right hip. Anchor the heels of your hands on the bony partswith your fingers pointing in the opposite direction. Turn yourhead and angle your body toward his head. Lean over him and letyour hands move apart to stretch his back. Hold and repeat.

Move your left hand to the receiver’s right shoulder and your righthand to his left hip. Turn your head and angle toward his feet.Lean over him and stretch as before. Hold and repeat.

Cross your arms placing your left hand securely on the receiver’ssacrum, your fingers pointing toward his feet. Place your other

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hand on the spine of his upper back fingers pointing toward hishead. Lean over letting your hands move apart. Hold and repeat.

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Shuffle down toward the receiver’s feet. Using the same positiondrape your left arm across his upper back support hand. Use thespread of your elbows to distribute the weight. Your right elbow isused to give perpendicular pressure along the rising section of thesacrum. Lift your hips off your heels to achieve bodyweightpressure. Keep your right arm / hand relaxed.

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Move your left arm down to the receiver’s right buttock. Use thishand to support yourself and the receiver’s pelvic girdle to stop itrolling away from you as you work with your right elbow down theside of the sacrum.

To work the other side of the sacrum you may either move aroundto the receiver’s right side or swing your hips round so you aresitting in seiza facing his head. Your right buttock leaning on hisleft buttock. Use your left hand as the support by making a bridgeon his lumbar area, thumb on the near side. You will need toextend your left leg to achieve an adequate position. Use yourright elbow to work the far side (right side) of his buttock. This isachieved by leaning right over giving pressure downward and alsoback in toward you. If you are short this will not work for you. Somove round to the other side. Give elbow pressure to the flattersection of the sacrum near the coccyx.

Proceed with caution when working on the buttocks becausealthough the muscles are the largest in the body, they hold a lot oftension, and often contain sore points.

Assume a kneeling position knees wide left knee at the receiver’ship level. Use your left hand on the receiver’s sacrum as yoursupport hand and palm down the left thigh as far as the knee.Keep your fingers on the outside of the receivers log

Keep your left hand in place over the receiver’s sacrum, grippinghis ankle on the inside with your right hand, the knee, thus raisingto vertical the lower leg. Squat with the weight on the balls of yourfeet and knees pointing toward the receiver’s thighs. When yourock forward on to your knees they will pressure vertically on themiddle of the back on the receivers left thigh.

Rock your weight forward so you kneel upright all your weight onyour knees and left hand. Only your toes remain on the floor witha small residual weight to assist in maintaining balance. Yourknees should cover most of the length of the receiver’s thigh frombuttock to knee. There is no need to move your knees onceapplied, beware of applying too much pressure to the lower thigh

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you may need to put more of your weight on the upper thigh, i.e.your left knee. If you feel both knees will apply too much weightthen use one knee and work down from buttock to knee. Avoidputting weight on the knee. Rotate the receiver’s lower leg towardyou so it is at a 45-degree angle to floor and reapply your knees towork the heart meridian.

Take your weight off again and rotate the receiver’s leg in theopposite direction so the left ankle is on top of the Achilles tendonof his right leg. Take care not to grind his knee as you turn hisleg. Keep the ankle secured with your right hand, left handremaining on the sacrum.

With your weight on both hands and the balls of your feet raiseyour hips and swing round to face the receiver’s right foot.Position your left knee on his right foot. Position your left knee onhis left buttock, on the fleshiest part near the sacrum. This part ofthe buttock with support a great deal of weight as long as you arecorrectly positioned and well balanced. Distribute the weightbetween your hands and your left knee, with a small amount ofweight on your toes for balance. Use your right knee to lightly dabalong the kidney and large intestine meridian.

Take your weight off. Pull the receivers left knee up and outreposition his feet level with - not on top of his right knee. Adoptthe same position as for the last step. Give pressure along theGall Bladder Meridian, which follows the seam of the trousers onthe outside of the leg.

Be aware that the knees are useful to apply very heavy pressure.They are useful for strong, well-built people and not appropriatefor smaller and/or weaker people. Practice the above methods ona strong partner and expect to hear some complaints until youhave mastered the art of balance and applying your body weightwith delicacy.

For general use, use the same leg positions as described.

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SHOULDERS AND NECK

On finishing working on the arms and hands the receiver will belying on their back. You will need to guide them into a sittingposition to do Shiatsu on the shoulders and neck. As discussed inLesson 5 a change of position is a very important part of thetreatment. Assist the receiver by supporting them on the back ofthe neck.

Many people have difficulty-sitting upright without the aid of achair. It is very important the receiver be comfortable and relaxed.You may suggest they cross their legs or place them out straightin front of them. Often a cushion under the buttocks will allowthem to sit with a straight spine. If you feel that the receiver isstruggling or becoming tense in any position or during treatment ingeneral, modify the position or find some alternative method ofsupporting them. You may find some people will need to sit in achair for this part of the treatment.

SHOULDERS

1) Kneel behind the receiver facing the same way they are, orif you feel they need more support you may; put one foot up andplace your knee in a supportive position in their lumbar regionbeside their spine; or kneel up on your right knee the left leg is upwith your foot on the mat behind the receiver, you are facingacross them just behind them. This is a very supportive positionfor the receiver. Encourage them to lean back onto your leg. Ifyou adopt this position you will need to change sides of your workon alternate sides of the receiver.

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1a) Assess the overall condition of energy and muscles. Kneadboth shoulders at the same time by squeezing the musclesbetween the thumb and fingers. Start out gently and become asvigorous as you assess their capacity to be.

1b) Then alternately knead one shoulder at a time, moving fromthe base of the neck towards the arms.

1c) Take care not to pinch the skin of the receiver while you areworking on this part of the treatment.

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2a) If you feel that one shoulder is tighter than the other beginthe next technique on the looser of the two starting at the base ofthe neck, make a spiralling motion with the fingertips. Start withthe least amount of pressure at the surface, gradually go deeperand deeper; and then release suddenly. Move to the next point,toward the top of the arm, and repeat.

2b) Repeat on the other shoulder.

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3a) Give thumb pressure on the shoulder, holding each point.Start at the base of the neck and move outward; repeat one tothree times.

3b) Knead both shoulders again.

4a) Using the side of your hand, holding your hand looselyopen, thoroughly pound the entire shoulder area including thespace between the shoulder blades.

4b) If the receiver requires a deeper, more firm pounding, usethe area at the base of your hands where your Triquetrum bone issituated (the bone on the outside of your hand at the base). Whiledoing this, hold your hand in a similar way to 1a).

4c) Hold your hands gently over the shoulders and assess anychanges in their condition.

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NECK

5) Support the forehead with one hand and the neck with theother. While supporting the forehead cup your hand using theside of your hand as the main point of contact to avoid, thecontact becoming sweaty and uncomfortable.

5a) Using a squeezing motion between the thumb and fingers,firmly knead the sides and back of the neck. Start under the skulland work downwards towards the shoulders.

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5b) Roll the fingertips firmly across the muscles on the side ofthe neck. Again, begin gently and become more vigorous anddeep as you gauge the receivers tolerance.

5c) Repeat on the other side.

6a) On the side of the head, you will find an indentation underthe occipital ridge of the skull. Place the thumb in the soft spotunderneath the bone. This point is Gallbladder 20 Fu Chi WindPond. GB 20 is good for headaches, constipation, flu's and colds.Hold this point gently until you feel the point loosen. It is usuallytender on most people.

6b) breathe in together with the receiver as you move the headforward.

6c) Breathe out together, guide the head back to the erectposition. As you do this, gradually apply firm pressure to thepoint.

6d) While holding pressure you can vibrate for addedstimulation, repeat 1 to 3 times.

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6e) Repeat on the opposite side.

7a) In the centre of the neck, just under the occipital bone, youwill find a hollow. This is Governing Vessel 16 Fu, Fu, or Capitalof Wind. This point is useful for nasal problems, eye problems,bleeding nose, and to release emotional stagnation.

7b) Follow as for points 6a to d.

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8) Rotation of the head.You will notice on the tape the receiver’s head is rotated throughits full range of motion. We recommend that you rotate the neckin half circles, front from side to side, and then back from side toside. Hold the back of the neck with the left hand and theforehead with the right hand. When rotating the head extend thereceivers neck out of their shoulders. This is especially importantwhen guiding the receiver’s head back.

8a) Tilt the head back and hold.

8b) Stretch the head forward opening the spaces between thevertebrae.

8c) Return the head to the erect position. Sit quietly supportingthe forehead and neck. Hold firmly until you sense a current ofenergy passing between your hands. At this stage the receivermay feel very light. Slowly remove your hands. Before you leavethe receiver, help them to reground by doing exercises as shownin earlier lessons or work on their feet.

Head and Face

This requires another change in position for the receiver who willneed to be guided down onto their back, placing their head onyour knees.

1) You will be sitting seiza at their head facing toward theirtoes. Remember the considerations discussed previously whichrelate to the client changing position.

1a) Commence with light tapping to the top of the head withyour fingertips.

1b) Give thumb pressure down the centre line of the top of thehead, repeat this twice.

1c) Give thumb pressure in a line 2 fingers width from the centreline. Repeat this twice.

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1d) Give thumb pressure in a line 4 fingers width from the centreline. Repeat this twice.

1e) Using the fingertips, tap the entire top of the headvigorously.

1f) Gently pull outwards on the earlobes. Then repeat aroundthe entire rim of the ears. Do this several times.

1g) Using the middle and ring finger, briskly stimulate the templearea with a rotating movement. Repeat on the opposite side.

1h) Using the thumbs with the fingers resting down the side ofthe head in front of the ears give pressure to the forehead.

Work 3 lines from the centre toward the temples.

1i) Using the middle and ring finger, give pressure along thebony ridge above the eye.

Begin at the bridge of the nose and work towards the outside.Doing one side at a time, rest the other hand

1j) Hold your right hand over the receivers left eye. Using themiddle and ring fingers of the left hand, give pressure under thecheekbone on the left side of the face. Start at the nose and movetoward the ear. Repeat one to 3 times.

1k) Give pressure to the indentation at the base of the outside ofthe nostril. Large Intestine 20. Welcome Fragrance.

LI 20 is the last point of the Large Intestine Meridian. As thename suggests, stimulating this point will help clear a sore, stuffynose or sinuses. You may find that your index or your little fingeris better suited to stimulating this point. Extend the finger andlean at a slight angle upward and in toward the nose using theweight of your relaxed arm.

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Repeat steps 1j) and 1k) on the other side of the face.

1l) Using the fingertips thoroughly massage the upper andlower gums, through the skin. Take care not to block the nostrilswhile working on the upper gum.

1m) Using the middle and ring fingers of both hands, gently givepressure to the soft area under the chin.

1n) Give pressure with your palms to both sides of the head.

If you gradually and gently release the pressure you will feel aslow oscillating pulse. If the pulses are uneven, hold patiently.This will then allow them to become more rhythmically even.

Quietly suggest to the receiver that they observe how their bodynow feels from head to toe.

Encourage them to release all thoughts and to stay completelyrelaxed. Cover them with a blanket if you have not already doneso and you feel they may get cold. It is important that the receiverbe grounded at the end of a treatment. To achieve this you maywork on their hara (we will go through this next lesson). Work ontheir feet, or by holding their feet effect a rocking or swingingmotion.

Always check with the receiver how they feel before they leaveyou.

Practice the basic frame outline in order. Once you get theroutine so practiced you can do it without thinking about it, you willbe able to feel the energy moving and the changes within thereceiver more easily.

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THE ARMS AND HANDS

The following information on diagnosis is just for general interestat this stage. It is more important to concentrate on feeling for theletting go of tension.

DIAGNOSISLook for differences in texture, temperature, hardness, andsoftness as these differences indicate problems.

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THE ARMUpper arm relates to lungs and heart and elbows relate to themiddle organs.

a) Right side liver/gallbladder.

b) Left side stomach/spleen, pancreas.

+ Forearms relate to large Intestine and metabolism.+ Wrists relate to sexual organs.+ Along the inside middle of the forearm relates to: -

a) In female: sexual function, menstrual cycle.b) In male: lungs.

+ Inside forearm as a whole, relates to the breasts.a) Greenish, purplish hue indicates a potential for

cancer.b) Fat nodules indicate the potential for cysts.

THE HANDS+ Each finger is correlated with an energy system.+ The major lines of the palm are related to the body systems.+ Centre palm circulatory system - red color indicates high

Blood pressure, purplish color indicates low Blood pressure.

+ Puffy glazed hands indicate swollen weak heart.+ Hard, stiff hands indicate arterial sclerosis.+ Swollen hands with swollen fingertips indicate lung

disorder.+ Hard, cold hands show poor breathing habits, restricted

Circulation.+ Blotchy red color around heels of the hands indicates

emotional difficulty.

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The web between thumb and index finger is related to: -a) Left hand descending colon.b) Right hand ascending colon.

Greenish hue indicates potential cancer.c) If grey in color or swollen indicates the lungs.

+ Base of the thumb indicates the lungs.Grey color indicates poor oxygenation: emphysema: excesscarbon dioxide in the blood.

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CHANGING POSITIONS- FRONT

The next section of the treatment routine requires that the receiverroll over onto their back. Effecting the transition from front to backis a very important part of the treatment. Most people live with aconstant holding of excess tension. During the initial part of thetreatment the receiver will have become somewhat relaxed. If weask them to move with no assistance they will become tense onceagain. Assist them to roll onto their back with their palms up,arms outstretched a little.

Carefully guide the receiver. This will maintain continuity and theirfeeling of being supported. Encourage them to begin slowmovement on the out breath and physically guide the change withyour hands, arms and body.

Kneel on the left side of the receiver below the waist level, facingtoward her head. Your knees about hip width or more apart.

1) Lean across the receiver and place your palms on their shoulders. Bring your weight forward and give pressure.

2) Move your right palm to her left shoulder. This is now the support hand. Your left hand becomes your moving hand.

2a) Working from the shoulder towards the hand gives asqueezing, kneading, rolling motion similar to that used for thelegs and feet.

2b) Continue to hold with your support hand. Give holdingpressure with the palm of your moving hand down the insideof the arm. Feel the sensation under both hands at the sametime. Remember to move slowly.

2c) Work your thumb down the centre of the arm.

2d) Palm down the arm again.

3) Bring your left knee up to a 1/2 kneeling position with your

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foot above the level of the receivers shoulder. (Remembering youmay need to adjust your position relative to your receiver,depending on your relative sizes).Move your support hand to just below the elbow, holding theirforearm upright.

3a) With your moving hand, gently stretch the wrist to itsmaximum. Do this in each direction. The wrist and all other jointscan be major places where energy stagnates.Hold these stretches and allow energy to begin moving throughthe hands.

4) Hold the receivers wrist with the palm facing down, theunderside of the wrist resting on the index finger of each hand.The thumb resting on the upper side of the wrist, roll over thebones as you quickly flick the wrist back and forth. You mayhear a cracking sound, which shows calcification and crystallizingof stagnated energy.

5) Move out from the receiver, sit seiza with your knees apartfacing across her at arms level. Hold her hand above yourlegs. Open her palm with your little fingers and give thumbpressure down the centre 3 times from wrist toward the fingers.

5a) Give pressure right in the centre of the palm. Hold and thenvibrate 3 times. This is Pericardium No. 8. Ro kyu or 'Place ofAnxiety'.

5b) Give thumb pressure down the outer edges of the palm.

5c) Turn the hand over and give thumb pressure at the top ofthe soft webbed place between the receiver's index finger andthumb. This point is Large Intestine 4 or Go koku,'Meeting of Mountains'.

5d) Support the receiver's hand with your right hand. Use yourleft hand to squeeze each flange of the little finger.Rotate the finger and briskly snap it as you let go. Thissends a charge into the meridian system which correlates tothat finger.

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Which meridian systems correlate to the little finger?

5e) Repeat with each finger.Check which meridian system correlates to each finger asyou snap it.

5f) Firmly squeeze the entire hand for several seconds.

6) Move around to the outside of the arm, kneeling, facingdiagonally across the receiver, toward her hips. With your righthand resting on the receiver’s hand (your support hand) use yourleft hand as your moving hand.

6a) Give palm pressure up the outside of the arm from the wristto the shoulder.

6b) Thumb up the centre of the arm.

6c) Palm up the outside again.

7) Move further round toward the receiver's head in the 1/2kneeling position, your left knee up facing diagonally across thereceiver's right shoulder to her left hip.

7a) Holding the receiver's wrist, gently stretch her arm over herhead. This is done by rocking back. Be aware of how this mightfeel to the receiver, as you should with all techniques. Allow thisstretch along the side of the body to open up gradually.

8) Move to the top of the receiver's head, facing towards herfeet.

8a) Stretch both arms above the head together.

8b) Drop the first arm back down to the side gently and thenstretch the second arm.

9) Move around to the other side of the receiver and repeatsteps 2 - 8b adapting the instructions to suit the opposite side.

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10) Return to your original side. Place your palms over thereceiver's shoulders and assess any change in the overall feeling.

11) Sit beside the receiver and focus your attention on the Hara.Briefly tune into the sensation they are now experiencing in theupper part of the body. You will sense that they are lighter andthat energy is now actively traveling throughout the entire area onwhich you have worked.

HARA MASSAGE

1) Sit in seiza position facing forward on the receiver's rightside; hips approximately level with the receiver's. Slip your lefthand under the small of their back if it's not already there, afterassisting them to roll over from the back position. Lean forwardfrom the waist rolling your hips sideways. Make sure you're notsitting too close or the pressure from rolling sideways will be lost.You may extend your left leg out to assist with applying onlygentle pressure. Approach the receiver with your hara, bringingyour hara toward him/her, bringing your entire body towardhis/hers. Keep your spine straight

1a) Rest your hand on the receivers hara with your fingertipsabove and the heel of the hand below the navel. Relax your armand shoulders. Your hands should be completely tonus - they justhappen to be there. Observe, feel the breathing and just `be' withthem for a moment before starting. This is an opportunity tocontact the receiver's ki at a deep level.

1b) Using the outside of your right hand in a relaxed thereforeslightly curved position, feel around the two corners of theabdomen on the receivers left side. Observe, be at one. Repeatonce. Turn your hand for the receiver’s rightside and use thethumb side of your forehand in a relaxed therefore slightly curvedposition.

1c) Remove your left hand from under the receiver and positionit on their lower abdomen. Here it will be a support for your weight.

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If you move it you should fall onto the receiver i.e. you areapplying gentle leaning pressure. Use the index, middle and ringfingers of your right hand to apply pressure to the diagnostic areasabove the navel. These fingers must be relaxed, as are yourhands, arms, shoulders and your whole body. You are breathingfrom your hara and feeling from your hara. Remember, do NOTpoke, and apply leaning pressure from your hara through relaxedbody, shoulder, arm, and fingers.

HARA

1. Heart 8. Pericardium2. Gallbladder 9. Spleen3. Liver 10. Kidney4&7 Lung 11. Bladder5. Stomach 12. Small Intestine6. Triple Heater 13. Large Intestine

1 Heart (don't push up under the sternum).

2 Gall Bladder - to the (receiver's) right of the heart under therib cage.

3 Liver - Next one down from the Gallbladder, turn your handslightly so the outer edge of your index finger presses up againstthe liver organ.

4 Lung - Below the liver under the floating rib.

5 Stomach - To the receiver’s lift of the heart area. (Don'tpush up under the rib cage, as in the case of the heart. This willforce the diaphragm against the heart muscle causing sharppain).

6 Triple Heater - Next one down from the Stomach. You cango quite deeply under the rib cage.

7 Lung - Same as other side.

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8 Pericardium - Below the heart (the pulse of the descendingAorta can be felt) turn your pal outward so that your 3 fingersline up vertically along the Aorta.

Leave your fingers in place on the Pericardium where they takeyour weight while you move your left hand from the lowerabdomen to lay it against the edge of the receiver’s right rib cage,middle finger pressing the Heart area and the thumb pressing theLung area.

9 Spleen - With your fingers of the right hand as before givepressure to the area just above the navel.

10 Kidney - a few inches below the navel and also just abovethe navel in the muscle column on either side. Turn your palmoutward to get the receivers left kidney and inward to get the rightkidney.

11 Bladder - First below the kidney area, where the bladderitself lies, then to the outer edges of the muscle columns, next towhere you felt the kidney organs.

12 Large Intestine - Next to the ileum (hip bone) on either sideof the lower abdomen, turn the palm outward for the receivers leftLarge Intestine and inward for their right Large Intestine area.

13 Small Intestine - This area forms an upside down "V" shapewith the navel at its apex. Turn the palm appropriately as before.

Rise into a kneeling position.

1a) Place one thumb on top of the other and give deeperpressure on the diagnostic areas that run along the edge of the ribcage. The lower thumb acts as a cushion and is relaxed. Thepressure is delivered by the top thumb only. This pressure ismade possible because you have raised your hips to a kneelingposition.

1b) Bind the receivers waist in on either side with the fingers ofeach hand and lean your weight into the left and right muscle

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ridges of the rectus abdominus with your thumbs laid flat alongthese muscles.

2 Turn to face the receiver’s abdomen, sit in seiza positionagain.

3 Leaning from the waist apply gentle leaning pressure withthe heels of your hands to push the receivers abdomen away fromyou. Without rocking your own torso back, stretch your fingers outacross his/her abdomen and pull her abdomen back toward you.Continue this kneading-like motion for some time, moving theposition of your hands and the direction of their push and pull soas to massage the entire abdomen and its contents.

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Zen Shiatsu or Meridian Shiatsu Continued

Shizuto Masunaga the founder of Zen Shiatsu expressed the '3Basic Principles for Giving Pressure'. He did not teach themrigorously, apparently rigor was not his style of teaching. TakeoSuzuki the teacher Masunaga choose as his successor feels the 3principles are very important and does teach them rigorously.Suzuki feels these principles are important not of themselves butas a way of helping us to use of body well and skillfully by unifyingour body and mind. This is Zen Shiatsu.

The 3 principles are:

1. Perpendicular Pressure

2. Constant Pressure

3. Body Weight Pressure

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The following explanations will help in your understanding of whatMasunaga meant about each of the 3 principles. To trulyunderstand each one it is important to practice them.

1. Perpendicular Pressure

The definition of perpendicular is at right angles to the surface.

We may interpret perpendicular to mean vertical. This is notnecessarily appropriate for our uses. A more true definition istoward the centre. We need to consider several aspects. Theshape of the body part we apply pressure to, what is inside andhow the bones, muscles, connective tissue etc. are arranged. Wemay apply pressure towards the centre of the body part as wehave considered the share and find that as we sink into the skinand soft tissue we skew off the underlying muscle. So our point ofcontact (thumb, palm whatever) can slip and grind which is veryuncomfortable for the receiver.

Basically we direct pressure toward the centre of the body part;apply the pressure slowly.

This allows time and space to feel where we will slip and grindand adjust the angle. The adjustment will usually be quite smalland eventually come automatically.

Pressure applied in this manner will penetrate more deeply, as weare working toward the core of the body. At this level we areworking on the parasympathetic nervous system as well asstimulating functions of maintenance and repair. In oriental termswe are promoting the 'Flow of Qi' at the deepest possible level.We are also relaxing the muscles as we work, as does westernmassage, which also affects the muscles and the parasympatheticnervous system as everything is interconnected.

2. Constant PressureWe sense changes in our environment, we accommodate them ifthey feel safe and are constant, and then we forget the change.When we put a hat on we feel the pressure of it around our head,

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we forget about when it has been on for a while until we take it off,then it feels like it's still on - we are noticing the change.

The skin and connective tissue underneath it act as a protectivebarrier for the body against the external stimuli they detect, e.g.pressure. The tissues contract in response to pressure, until itbecomes constant is considered safe when the tissues relax, letgo, and the pressure is allowed in. Thus we give constantpressure in Zen Shiatsu so the receiver allows us to penetrate to adeeper level.

The more depleted and weaker the receiver the more sensitivethey will be to even subtle variations in pressure. These peopleare adversely affected by variations in weather - air pressure fore.g., people with rheumatoid arthritis always get aching boneswhen rain or snow is coming. The effect of direct pressure istherefore much more significant. It may take several treatmentsbefore an 'energy depleted receiver' will be able to let go and letus in. In such a case we must work very gently so they may get toknow us in their own time.

We apply the pressure slowly as discussed in Principle Number 1- Perpendicular Pressure and we gradually go deeper as thereceiver lets us in. When we have found the point where we havereached a maximum amount of pressure tolerated by the receiver,then we remain constant until it is time to move to the next point.We will discuss choosing the time to move on at a later stage.The time we are applying constant pressure is the most effectiveas this is when the deepest pressure is applied.

When moving from point to point we do not break contact, werelease most of the pressure, not all and slide to the next point.We slide quickly and gently return to maximum pressure so as tomaximize the period of effective pressure.

As we almost always use two hands in Zen Shiatsu we move thepressure from our moving hand to our support hand as we slideso the total pressure on the receiver does not change.At this stage we should keep pressure on for at least 4 seconds.

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3. Body Pressure

This is the most important of the 3 principles.

Learn to just let it happen like when you carry a bag. We do itwithout conscious effort. Letting it happen allows for unification ofbody and mind, no effort it just is. When we think about it, we trytoo hard and this interferes with the process of 'just being'. In thebeginning we need to use our conscious mind to consider allthese aspects and check what we do. With practice all thisbecomes automatic relegated to the subconscious.

Learning to apply body weight pressure is a key for not onlyShiatsu but also life. Things simply work better when we are notpushing. When we are just present and aware, clear and open towhat is around is.

If we push using our muscles there will be a slight trembling, thusthe pressure will vary, interfering with Principle Number 2 -Constant Pressure.

When we use the weight of our body to apply pressure we giveconstant, steady pressure. Using our muscles to push causestension to be transmitted to the point of contact, this results inhardness, which will stimulate the pain receptors in the receiversskin, thus cause the receiver to activate their defenses and not letus in.

A major advantage of using body weight pressure is that it isavailable with no effort other than adopting correct posture. If wepush we get very tired. We use our muscles posturally to supportus from collapsing onto the receiver, i.e. to let us just be there. Ingiving Zen Shiatsu we move in a smooth flow from one relaxedposture to the next, this is like a meditation or Tai Chi. a portion ofour body weight is supported in each posture by the receiver, thusthey accept our pressure. Our posture is such that if we were tolift the connecting part from the receiver we would fall on them.

When we wish to apply heavy pressure we lean weight from ourhips, having moved further away from the receiver. Once applied

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the pressure should remain constant, thus we are still, waiting asthe receiver accepts our pressure. When less weight is requiredwe lean from the hips, but we may either move closer to thereceiver and or sit on our feet more. With our hips raised and/oraway from the receiver we give more pressure.

With our hips closer to our heels and/or closer to the receiver weapply lighter pressure.

Coming from the hips brings our consciousness to our Tan Dien,our centre, thus we are in a position to be aware of energy flowsand the receiver. Being centered and relaxed we are still and wecan more readily feel what is happening within the receiver. If wepush it is like constantly talking at someone, we don't get to hearthat they are saying.

To apply effective bodyweight pressure we must consider whereour body is in relation to the receiver - our shoulders must be overthe receiver so that we may lean. If we are not over the receiverwe are not applying correct bodyweight pressure unless we areleaning in from the side. Always consider this when applyingdownward pressure.

This is a good time to practice once again the exercise of walkinglike a cat/lion and the exercise 1 and 2 in Lesson 3. You will findthat naturally when the weight is on our left hand it is on our rightknee and visa versa. It is effective to use this when givingshiatsu. When changing from support hand to moving hand morethe weight through your hips to the opposite knee / foot. This isdone without rocking the receiver, as we wish to maintain constantpressure. This result in improved pressure and it keeps us frombecoming still and building stagnation around of hips

You may find the practicalities get too much because you have somuch to think about. In this case look out the window and breath,just let it happen.

You may need to practice one thing at a time, the more youpractice the easier it gets.

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Keep your elbows slightly bent, your back straight (keeping thenatural curve) and breathe easily. Position your feet whenkneeling as a runner does when starting a race, heels up and toesunder. Say hello to the receiver by gently resting your hand onthem before you commence.

THE BACK ROUTINE CONTINUES

Many practitioners start the routine from the back as the receiveroften feels safer in this position, and we are often more likely toget a good response from the parasympathetic nervous system.The full routine takes longer than the usual 1 hour session you willuse in a clinic, so you will find the need to work with the receiveras you find appropriate, that is do only the parts of the sequencethey need and you feel most comfortable in giving.

The back position may be inappropriate for people with heart, lungand back problems, if so omit it and use the side position.Remember To Do Your Grounding Exercises before you start anyroutine.

1. The receiver lies prone face down place his forehead on afirm pillow. It is most effective to use a round pillow usually filledwith buckwheat available from futon shops.

This position is designed for Japanese people who have flatternoses than westerners. Maintaining this position may be veryuncomfortable. If so omit this part of the sequence and do thehead later.

1(a) Assume a position on the left side your right knee will be atthe receivers left axilla and your left foot forward of his headtoward the centre time. Your hips will be almost over his head.Use tonugui - light cotton cloth for the head. Spread it over hishead stretching is with the fingers if both hands, your fingers willsupport your weight on the receiver’s head. Use both thumbs oneon top of the other to give pressure to 3 points along the centreline. G.V. (Governing Vessel)

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Start so you will have room for 6 points along the line bringing youalmost to the base of the skull. Keep far enough back so yourbalance and body weight pressure are not compromised.

1(b) Move your hips back a little towards the receivers feet,adjust your support fingers and give pressure to another 3 pointsalong the centre line.

1(c) Move your hips forward again and repeat the process 1cun(the width of the receivers thumb) out from the centre line on eachside, this is the bladder meridian.

1(d) Once again, move your hips forward and repeat theprocess once more 1cun further out on each side, this is the G.B.meridian.

Apply medium to strong overlapping thumb pressure to themedulla oblongata.

3. Remove the tonugui with the right hand and sit back ontoyour heels. With your left hand pull his left shoulder back leaningyour hips towards his buttocks, thus twisting your upper bodywhile you are doing this lightly squeeze his neck with your righthand.

Your right arm will move forward as you twist your body. Thiscreates pressure on the side of the neck if you twist your armcounter clockwise. Using your thumb give pressure along 2 lineson the left side of the neck. Keeping your hips as constantpressure. Rather than using the tip of your thumb use theknuckle, which forms the second joint of your thumb.

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4. Rise up, move back a little towards the receivers feet, putyour left knee on the floor and step across the receiver with yourright foot. Squeeze his neck with your left hand (thumb on theright side of his neck). Pull back on his right shoulder withyour right arm. Twist the left arm clockwise to create thepressure. Apply pressure in 2 lines as for the left side of the neck.

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5. Resume a position on the left of the receiver. Sit on your leftheel with your right knee up, facing forwards.

5(a) Squeeze the trapezius muscles (upper shoulders)alternately, left hand on left shoulder, right hand on right shoulder.

5(b) Pull the shoulders back toward the feet by leaning back withyour upper body. Keep your arms fairly straight.

6. Remove the pillow. The receiver may turn their head towhichever side is most comfortable. He may require a thin pillowunder his chest.

7. Kneel facing forward with knees back at the hips. Stepforward with your left foot at the receivers left shoulder in a lunge

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position. Place your hands on the upper back of the receiverbetween the shoulder blades fingers pointing outward and heelsof your hands lean across the receivers back using body weightpressure. Walk your hands down either side of the spine to thebuttocks. Light pressure only to shoulder blades and lumbarregion

8. Turn to face the receiver with your knees widely spaced,kneel up. Place your right hand with fingers pointing toward thereceiver’s head on the upper back between the shoulder bladesso the spine is running between your index and middle fingers.

Your right elbow should be bent so your arms hang loosely andyour hand is relaxed. The palm of the right hand is acting as acushion on which you apply pressure with your left hand. To dothis place, your left hand across the back of your right hand.

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You will be able to feel irregularities of the spine with your relaxedhand.

When sliding to the next position, drop your left shoulder;straighten your right arm lift the heel of the right hand so theweight is on the finger. Your left hand will be pushing the righttoward the sacrum. Shift the weight to your left knee so yourhands move down the spine 5-10 cm, where you once againstraighten and resume the original position. Gradually move downthe spine and up on to the sacrum in this manner. Apply only lightpressure to the lumbar region.

9. Maintaining the same position move a little closer to thereceiver so your shoulders are well over him. You may need tostep over him with your right foot to achieve perpendicularpressure. Place the heel of your left hand on the upper backbetween the spine and right shoulder blade. Support hand. Theheel of the right hand can now be used to give pressure on themuscle ridge beside the spine. Continue to the buttock. Leaveyour right hand on the sacrum for support and move your left handdown the back to repeat pressure over the same line. You mayneed to ask for feedback to find out where to place your hand onthe sacrum for maximum comfort.

10. Position yourself closer again to work on the far side. Placeyour left thumb in the groove that runs between the spine and themuscle ridge. Support your thumb by using your fingers likepylons, thus keeping your thumb vertical and stable. You shouldbe at around bra strap level; if any higher you will slide downtowards the head. Place your right thumb just down from your leftstabilizing it by bending your fingers at the second (middle)knuckle and resting the middle section of your fingers on thereceivers back. Work your way down the back to the sacrumusing your left hand as the support hand. You may need toshuffle your knees downwards and shift your support hand if youare leaning out of your range. Rest your right thumb on thesacrum and move a little, i.e., position your left thumb in the nearside groove (left) and repeat

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13. Move forward once again and place your left palm on theridge of muscle beside the right shoulder blade. Place your rightthumb just the far side of the muscle ridge supported by bendingyour fingers as before. Start just below the shoulder blade workyour right thumb down toward the sacrum.

This is the Small Intestine Meridian. Lighter pressure on thelumbar region.

14. Move back a little and repeat the process on the left sideworking down the near side of left of the muscle ridge.

Zen Shiatsu upper back routine.

1. Maintaining the same position but more down so you'refacing across the receivers lumbar area. Feel for the floating ribsand just below them make a bridge with your right hand thumbpointing toward you and middle finger pointing away. Make asecond bridge on top of your right hand with your left hand,thumbs aligned, the top hand provides the squeeze and thepressure toward the upper body. The bottom hand must becompletely relaxed and the elbow bent - it is just a cushion.

Reposition the bridge at waist level pressure down, and just abovethe iliac crest pressure toward the lower body.

2. Turning slightly to face across the receivers oppositeshoulder raise your left knee and place your left foot by his nearshoulder.

Place each hand, fingers pointing outward, heels of the hand onthe muscle ridge by the spine. Apply pressure in the same 3directions as for the bridge, as you release the pressure gentlybrushes down to the waist and back up towards the spine.

3. Facing across the receiver, move up so your left knee is justunder the receivers axilla. Spread your knees wide and sit backon your heels. In this position you will be able to rotate throughyour hips.

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Bend from the hips and lean your upper body against the side ofthe receiver’s rib cage. You may need to move the receivers armdown by his side or up out of the way.

Drape your left arm over his upper back so your hand hooks overthe far side of his rib cage. You will use this hand to pull back andcreate a counter balance to the pressure you will apply to the nearside.

The counter pressure is created by a slight counter clockwise twistof the hips. Your need to keep the muscles of your arm relaxed.Rotate through the hips leaning forward until your right elbowcontacts the receiver’s ribs just below her shoulder blade.

Keep your forearm at an angle of about 45 degrees to the left ofvertical and ensure your hand is relaxed. A tense hand willtransfer tension to the elbow and cause pain / discomfort. Givepressure along a line down toward the receiver’s hips; take care tolighten the pressure on the floating ribs. Move your supportinghand with the working elbow to provide counter pressure.Once you've passed the floating ribs bend your elbow more soyou may work more deeply into the soft lumbar area.

4. Move the receivers left arm down by his side. Hook your lefthand over his arm just above the elbow, lift and pull his arm backusing your little finger as a guiding edge to bring his forearm underand around to his side, kneel up facing toward the receivers feet.Place your left hand on his upper arm at the axilla and your righthand on his forearm just below the elbow. Both hands pointingtoward his feet, fingers wrapped around his arm, gripping itloosely. Give pressure along his upper arm with your hand,support with your right. When you reach the elbow move your lefthand back up to the triceps muscle to become the support andgive pressure with your right hand down his forearm to the palm.

Apply pressure in 3 lines outside, middle, inside from the top ofthe arm to the palm, using either your palms or your thumb. Youwill need to shuffle toward the receiver’s feet and change thedirection you are facing, so you are positioned at his waist levelfacing 45 degrees across him to his opposite shoulder.

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5. Maintain contact with one hand as you move across to thereceivers right side kneeling up face 45 degrees toward his feet.

Have one knee either side of his arm if it is still up above hisshoulder. Support most of your weight with your left hand on hissacrum. Use your right elbow to make contact with the receiversback and transfer some of the weight from your left hand to givepressure along 3 lines on the far side of his spine, from bra straplevel toward his head as far as you can go while still givingperpendicular pressure. The first line is in the groove between thespine and muscle ridge, here it will be necessary to keep forearmparallel to the spine so as not to put any pressure on the spine.Keep your wrist and hand relaxed otherwise you will transmittension to the receiver. You may also use your thumb for thisprocedure.

Keep your left hand on the sacrum as you support hand and movethe receiver’s right arm down with your right hand, this widens thearea of the upper back. Repeat the 3 lines on the right side usingyour right elbow or thumb.

6. Repeat 3 on the receiver’s right side.

7. Repeat 4 on the receiver’s right side.

8. Move to the head of the receiver, sit in seiza position facingtoward this feet, a knee either side of his head.

Using both hands take the arm on the side the receiver is facingforward. Use one hand to lift the elbow off the futon and the otherto move his forearm under and through so it is up toward hishead. When the arm is up, place your support hand near theshoulder and use it to support the weight of your upper body asyou lean forward from the hips. Give pressure with your elbowalong 2 lines on the other side of the receiver’s spine. The firstline in the remaining area of the groove beside the spine you wereunable to reach before. Keep your forearm parallel to the spine.

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The second line is along the top of the shoulder a little out fromthe spine to the edge of the shoulder. The pressure is toward thereceiver’s feet. You may find it necessary to move your oppositeknee back to get your shoulder low enough.

9. Reverse the position of the receivers arms, and gently turnhis face toward the opposite direction and repeat 8.

THE MERIDIANS

The flow of ki follows pathways through the body, which are calledmeridians. These meridians circulate energy to the major organs.This energy is constantly being absorbed and discharged. Themeridians are an extension of the organs (or vice versa) andshould not be thought of as something separate from it.

The names of the organs used in this context are a translation andrefer to the Chinese functions and physiology of the organs, whichis different though in some aspects similar to the Westernanatomical and physiological meanings given to the organs.

It is easier to remember the direction of flow of the meridians if weadopt a position with our arms held up, elbows bent a little andpalms to the front. The front is the softer side - more yin, this iscontrolled by Earth's force, which flows upwards. The back is theharder side - more yang, this is controlled by Heavens force,which flows downward.

Each pair of yin and yang organs is related to one of the fiveelements. Therefore, they each in their turn nourish each otherand form an integrated whole.

The heart and small intestine are joined and are regarded asrelated organ systems. They are seen as nourishing one another.The heart is yang or contracted, while the small intestine is yin orhollow. While they nourish each other they also pass energy ontothe earth stage - so we say the fire organs are the mothers of the

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earth organs, because they provide life force to the earth organsand so it goes on around the cycle.

In the fire element there are two extra organs - the HeartConstrictor otherwise called the Pericardium and the TripleHeater.

The organs do not simply consist of their physical structures inoriental medicine, they are considered in terms of their functions.The organs each have a different quality of energetic movementand responsibility. The balanced functioning of the body'smetabolism depends on the compatibility of the organs as part ofthe whole system and on there not being individual parts separatein their functions.

In the case of the liver for example, not only does it have thephysiological function of digesting fatty acid and helpingelsewhere in digestion, but it has the energetic function ofdetermining organizational skills, one's humor, level of patienceand emotions such as anger and frustration. Energetically itnurtures the energy of the heart and small intestine and controlsthe free flow of ki in the body, sight and the function and generalhealth of the muscles. Via the ko cycle it controls the spleen andstomach and when it is over stimulated may invade the spleenand stomach with its energies.

The Chinese did not think of organs as being merely structuresmade up of condensed cells compacted into a recognizableshape, the function of each organ had a special relationship withthe rest of the metabolism. These concepts were not limited towhat could be seen alone. The Triple Heater for example is not astructure at all and refers to certain functions or energy; inparticular it regulates the metabolism and the distribution ofenergy to the peripheries and controls the heating system of thebody.

The lung is considered the starting point for the meridian cycle ofenergy flow. This is because it is through the mouth and nosethat we first breathe in fresh energy, previously referred to as ki.This is the first stimulation response in birth. The baby exhales to

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release the last essence of the womb environment (internalexistence) and takes in fresh ki from its new environment (outsideexistence). From this starting point, the baby has to depend on itsown energetic function to maintain body balance. The energycirculates throughout the meridian system to form the lungmeridian to the liver, completing the cycle back to the largeintestine, which represents the ending of a process,decomposition. It is a complete circuit.

There are another eight subsystems or extraordinary meridiansknown as vessels. Two of these extra meridians, the GoverningVessel and the Conception Vessel are considered majormeridians. This is because they have independent points - pointsthat are not also on any of the twelve regular meridians. Thepaths of the other six extra meridians all intersect with the twelveregular meridians and have no independent points of their own.

To review - the organs have specific characteristics includingemotional and psychological aspects. Consequently, organshave attributes, which affect the different systems functions andstructures of the body.

This means that ki imbalance in one of the channels felt asstiffness or pain, does not necessarily indicate trouble only in therelated organ. Rather, it implies that the organs energy, itsrelationship to the whole, is itself out of balance. This can result ina number of different symptoms, as the various related aspects ofthe body are affected. This of course can also include the organitself.

Remember, the energy is not restricted to the meridians and theirrelated organs, it is everywhere.

Below is a basic overview of some of the meridians:

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THE KIDNEY MERIDIANThe kidney meridian begins at the bottom of the foot and ends inthe chest just below the clavicle. It is connected to the bladdermeridian, which begins at the inside of the eyes, and runs up overthe top of the head all the way down the back.

The primary function of this meridian pair is purification throughelimination. It governs all eliminatory processes. Traditionallyeach pair is associated with an element, a color, a period of life,an emotional state, etc. This pair is associated with water, thecolor black, death and fear. Death is the ultimate purificationthrough elimination. These are the meridians of the back, whatwe leave behind us, or, if unable to leave, carry on our back.A back pain is usually something we are holding onto, not lettinggo of (not eliminating). An ability to let go of tension in othermeridians eventually shows up as a tightness or weakness in aparticular area of the back. The area where held tension in thebladder meridian shows up is the bottom of the spine, the sacrum.The sacrum is also associated with the first charkas. It is the areawhere rising energy begins its ascent up through the spine. Ournot letting go weakens this ascent both by denying the first chakrathe energy to purify and recycle, and by turning up as tension inthe back where it constricts whatever is rising.

When it is the kidney/bladder itself that is not letting go that assentis constricted from the beginning (the sacrum), and furtherweakened by the fact the meridians responsible for assisting theother meridians to let go are themselves bound up. This situationand its accompanying growing fear of letting go can only worsen ifleft to itself.

Work on the back and the sacrum, and helping people 'let go' inthis area increases the effectiveness of work on any other part ofthe body. The degree to which the first chakra is closed down andwe are not in touch with the Tao in ourselves, we will not be ableto be in touch with the other states of energy.

Kidney Functions1. Stores Jinga) Rules birth, growth, development, and reproduction

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b) Rules the bones2. Foundation of Yin and Yang3. Rules the water4. Rules the reception of Qi5. Opens into the ears; manifests in the hairFoundation of Yin and YangKidney yang is the source of the yang of all the organs, andkidney yin is the source of their entire yin.

Yang YinKidney Yang Kidney YinKidney Fire Kidney WaterKidney Jing (Yang aspect) Kidney Jing (Yin aspect)Ming Men FireYuan Qi

Some consider Ming Men,the Gate of Life, to beinsubstantial, to be locatedbetween the kidneys, and tobe associated with the fire ofthe body. Others associateMing Men with the rightkidney, in either case MingMen Fire, and the Gate ofLife Fire, is considered t beresponsible for warming andactivating the processes ofthe body. In clinical practice,the manifestation of kidneyfire, kidney yang, Ming MenFire and Yuan Qi are oftenregarded as more or lessidentical. The yang aspect ofkidney jing may also be usedsynonymously with these ofmay refer specifically to thereproductive functions.

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GINGER COMPRESS OVER THE GATE OF MING IS AWONDERFUL EXPERIENCE

Rules the WaterThe kidneys rule both the fire of the body, Ming Men Fire, andalso the Water of the body, Jin Ye. The kidneys are thefoundation of fire and water and govern their balance within thebody.

Comparing the concepts of water and yin, yin is a more inclusiveconcept than water, which is just one aspect of yin. Besidesmoistening and cooling, yin also has the functions of nourishmentand providing a material base for formation of structures.The division into fire and water, which may manifest as drynessand damp, and hence as inflammation and edema.

Deficient yang gives rise to the condition of "false yin" i.e. the yinpredominates and therefore appears to be in excess, so a falseyang condition is associated with the yin condition of edema,excess damp, and accumulation of fluids. Deficient yin isassociated with the yang condition of excess dryness and heat,deficient body fluids and inflammation.

Kidneys rule water through their yang aspect - Fire that transformsinto mist, so it can ascend and circulate. The kidneys are thefoundation upon which the entire process of water movement isbuilt.System of Water

Fluids-----stomach-----separates----waste and pureSpleen - vaporizesLungs - circulate clear fluids, liquefy impureKidneys - separate impure -clear---mist - turbid---bladder

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BLADDER MERIDIAN

There is a very close relationship between the kidneys and theirpaired organ, the Bladder.The later receives stores and transforms fluids prior to theirexcretion from the body as urine. The fluid received by theBladder is the impure fluid received by the kidneys from the lungs,small intestine and large intestine.The ability of the Bladder to retain and transform fluids dependson kidney Qi and especially on kidney Yang. If these are deficientthe bladder cannot properly retain fluids and there may beenuresis (bedwetting), incontinence etc. Alternatively, there maybe difficulty in urination with retention of urine.

The Bladder meridian isconsidered an aspect of kidneyYang that helps in defense andsupports other organs viaassociated points.

The associated points carry Qidirectly to the organs so they aresometimes called the 'transportingpoints'. They can also be used fordiagnosis. If an organ is out ofbalance its associated point canbecome tender or sensitive topressure. These points will helpyou develop an insight into thereceiver's general condition.

The kidneys nourish the brain andspinal cord. The Bladder meridianconnects with the brain and helpsintegrate intelligence with the functions of the nervous system.Bladder disharmony can manifest as mental symptoms, jealousy,suspicion, obsessions, restlessness and strained nerves.

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THE SPLEEN MERIDIANThe Spleen meridian begins on the side of the big toe and runs upthe inside of the legs to end up in the chest. It is connected to theStomach meridian.

The primary function of this pair is to provide our body withphysical nourishment. It is traditionally connected to the earthelement associated with the color yellow: the time of life ismaturity, the emotional state: obsessive thinking or worrying. Theearth element is interposed between each element of the 5transformations i.e. it is considered the centre of the cycle andwas originally placed thus: -

Fire

Wood Earth Metal

Water

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The Earth element has to do with being grounded, centered,resourceful and persevering. This element holds an attraction forheaven's energy. When the Spleen energy is balanced andharmonious, this leads to the qualities of sympathy, self-reliance,sense of direction, thoughtfulness, and ability to concentrate, tosee all sides, moderation, and a balanced approach to life i.e.ability to take the appropriate path is strong. When the Spleen isin disharmony this is likely to lead to self-pity, lack ofresourcefulness, victim mentality, over work, over concentration,obsession and people may lose their capacity for moderation andthey think too much.

The Spleen houses the intellect. Too much intellectual work orstudying, especially when associated with irregular eating habits,can weaken the Spleen. In the same way an inability toconcentrate, or poor memory, are symptoms of a depletedSpleen. Exercise forms the ideal balance to intellectual work.The sense of taste in the Five Element system is associated withthe Spleen. The inability to taste food, or a dull, flat taste in themouth indicates a Stomach/Spleen disharmony, as does cravingfor sweet foods - the specific flavor of the Earth Organs.

SPLEEN FUNCTIONS1. Rules transformation and transportation.2. Rules the muscles and limbs.3. Governs blood.4. Holds up the Organs.5. Opens into the mouth and manifests in the lips

The Spleen is the principal organ of digestion. The spleen rulestransformation and transportation. The spleen controlsnourishment, it is in charge of the `digestive juices' and absorptionprocess. It separates useful food from useless food.

Food enters the stomach and together with the small intestine theenergy of the food is assimilated. The energy of the spleentransforms the essence of food into two distinct parts.

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1. One part rises to the lungs where it mixes with heavenly ki(air) forming the energy that flows within the meridians.

2. The other part is divided into the `pure essence' (5 tastes),which energizes each of the organs individually, another (impure)part condensing to form fluids that moisten the lung and kidney;another part moistening the skin and the last part forming the coaton the tongue.

The spleen governs the blood in the sense that it keeps the bloodflowing in its proper paths; keeps it orderly and prevents itescaping from the blood vessels (bruising is a sign of spleendeficiency).

One of the primary functions of the spleen is the storage of blood,which is called forth as the body's demands increase. It alsoprovides a preliminary function as part of the lymphatic systemnecessary for the body to protect itself from infection. The spleenalso functions as a storage place for formed elements extractedfrom damaged blood cells, saving them for later use.

The spleen controls the rising ki. (It is associated with thegeneration of ideas). The spleen function provides the force,which keeps the organs in their proper place (the spleen yangcreates the holding function, hence prolapses is a sign of spleendeficiency)

The spleen rules the muscles, flesh, and the four limbs; theirmovement and condition depends on the essence extracted fromthe food for their nourishment, so they grow strong and are able towork properly.

The Pancreas is purely an organ of secretion; it supplies theenzymes necessary to break this food down into nutrients that thebody can use for nourishment. No food passes through it. Itconsists of two types of secreting tissue: an exocrine portion,which produces pancreatic juice, and an endocrine portion, whichproduces hormones.

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STOMACHThe Spleen and Stomach are very closely associated; there isconsiderable overlap in their physiology and pathology.

Some basic differences between the Spleen and Stomach arelisted below. This table is taken from Jeremy Ross book calledZang Fu.

Stomach Spleen

Yang YinHollow SolidReceives food & drink. Transforms food & drink.Stomach Qi normally descends. Spleen Qi normallyascends.Ascent of Stomach Qi results Descent of Spleen Qiresults in vomiting. Results in diarrhea.Likes damp, dislikes dryness. Likes dryness, dislikes

damp.Tends to deficient Yin and Tends to deficient Yangsigns of heat. and signs of cold.

The Stomach is called the Sea of Grains and Water, or the Sea ofFood and Fluid, responsible for receiving and ripening food anddrink. The transformation of food begins in the Stomach; thepurer part goes via the Spleen to the Lungs where it becomes Qi,Blood and Body Fluids. The denser, more turbid remains are sentto the Small Intestine for further digestion and separation of purefrom impure. The Spleen governs the upward movement of thepurer portion. The Stomach governs the descent of the less pure.If the Stomach rebels upwards this may result in burping, nausea,and vomiting and may also involve epigastric pain, discomfort anddistention.

THE LIVER MERIDIAN

The Liver Meridian begins at the inside of the big toenail, crossesto top of the foot, in front of the inner aspect of the leg to the groinand pubic region, where it circulates the external genitals.Running up the lower abdomen it continues up around the

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stomach and enters both the Gall Bladder and Liver. Connectingwith 2 surface points on the ribs, the meridian once againbecomes internal running through the ribcage, up through thethroat, opening to the eye and ends at the crown of the head,where it connects with the Governing Vessel. A branch circles themouth. From within the Liver another internal branch reaches theLungs, and this restarts the cycle of Ki.

The 2 main functions of the Liver are the storage of blood and thesmooth and even spread of ki through the body. The liver alsocontrols tendons and ligaments. During periods of activity enoughblood is released to ensure the joints and muscles work smoothly.The eyes are nourished by liver blood. The liver is said to openinto the eyes. Blood returns to the liver at times of rest.

In short the Liver (and Gallbladder) function is the distribution andutilization of our physical energy. These meridians are on the siderelated to decision making (do I go this way or that way)?

Looking at the relationship between decision-making, power andanger can help our understanding of these meridians. If we arepowerless in our lives, if we don't have the power to make majordecisions and/or have not learned where appropriate to surrenderwith love, anger results. An inability to let go of this often showsup in the right side of the back, around the shoulder blades and inthe shoulders (where we force ourselves to hold back our desireto strike out) are areas related to the Gallbladder / Liver.

There are 4 main aspects of the free-flowing function of theLiver.

Harmony of Emotions.Harmony of Digestion.Secretion of Bile.Harmony of Menstruation.

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THE GALLBLADDER

THE LUNGSThe lung meridian begins deep in the region of the solar plexusand runs down to the transverse colon of the large intestine (theyang organ paired with the lung). It returns upwards, divides, andenters the lungs, then re-unities at the throat. From the throat, itgoes in toward each shoulder where it surfaces in the hollow

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region near the front of the shoulder. It then passes over the frontof the shoulder and flows along the front outer aspect of the armto the base of the thumb, where it crosses the muscle of thethumb and finishes at the outer corner of the base of thethumbnail.

The lungs rule Qi. They receive, transform and distribute Qithrough the body. The Qi goes to the surface of the body as adefense through the channels to nourish and energize everything,to the kidneys where the surplus post-natal Qi is stored.

When the lungs are weak and are unable to supply adequate Qifor defense on the surface of the body, external pathogens suchas wind and cold can invade. This according to TCM is how wecatch a cold.

Chronic deficiency of the lungs usually leads to general tiredness,a pale complexion and sometimes breathlessness. When thelungs are unable to circulate Qi, it accumulates producing a tight,chest, cough and or asthma.

LUNGS Functions1. Ruling Qi.2. Governing Respiration.3. Dispersing and Descending4. Moving and Adjusting the Water Channels5. Ruling the Exterior of the Body.6. Opening into the Nose.7. Manifesting in the Body Hair.

The lungs are traditionally referred to as the "tender organ" or"delicate organ" as they are the yin organ most vulnerable toinvasion by external influences, because they are in direct contactwith the outside world. As the lungs form a lid on top of thethoracic cavity, the Nei Jing refers to them as the "Lid on the YinOrgans".

The Large Intestine meridian begins at the outside corner of thefingernail on the index finger. It continues along the outside edgeof the index finger between the 2 tendons of the thumb at the wrist

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joint and along the bony ridge on the outer edge of the arm (theradius) to the elbow. It crosses the outside of the elbow crease upto the outside of the shoulder muscle. It then crosses theshoulder blade and meets the Governing Vessel on the spine. Itdescends informally and connects with the lung then with thetransverse section of the Large Intestine. From the shoulder itbranches up over the stano-cleido-mastoid muscle (side of theneck) to the cheek, going through the lower gums then over thetop lip. It finishes beside the opposite nostril, where it links withthe stomach meridian.

The Large IntestineThe Large Intestine is sometimes referred to as being "like theofficials who procreate the right way of living." The large intestineis the final part of the digestive system, and most of thedisharmonies relate to other digestive organs especially thestomach, spleen and small intestine.

The functions of the large intestine are:1. Eliminate wastes and poisons2. Moves the turbid part of food and fluids downwards.3. Reabsorbs some fluids.

At the end of the process the feces are formed and eliminated.

If the large intestine loses harmony, abdominal pain may resultwith intestinal rumblings, diarrhea or constipation may resultdepending on the overall condition of the person.

The large intestine prefers a cool and dry atmosphere.

Pathway:The Large Intestine Meridian starts from the tip of the index fingerand runs between the thumb and the index finger. It thenproceeds along the lateral side of the forearm and the anteriorside of the upper arm, until it reaches the highest point of theshoulder. From there, it has two branches. One goes internallytowards the lungs, diaphragm and large intestine. The othertravels externally upwards where it passes the neck and cheek,

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and enters the lower teeth and gums. It then curves around theupper lip and crosses to the opposite side of the nose.

Symptoms:Disharmony of the Large Intestine Meridian can lead to symptomsof abdominal pain, intestinal cramping, diarrhea, constipation anddysentery. Since it passes through the oral cavity and the nose,symptoms like toothache, a runny nose, nosebleeds, and pain orheat along the meridian pathway can also indicate a disorder inthis meridian.

The Heart MeridianThe Heart Meridian begins at the heart emerging via the bloodvessels to flow through the diaphragm to the Small Intestine.Another branch (internal) goes up via the throat to the eye with aconnecting pathway to the tongue.

Another branch goes to the lung then surfaces at the centre of thearmpit. The meridian then descends along the inner arm down tothe little finger and ends in the thumb side by the corner of thefingernails.

The Heart Functions1. Rules the blood and blood vessels.2. Stores Shen (spirit).3. Opens into the tongue.4. Manifests in the face.

Rules the blood and blood vessels. The relationship between theHeart Blood and Heart is one of mutual dependence.

Qi provides the dynamic force to move the blood through thevessels. So blood moves in accordance with Qi. Also bloodmoves in accordance with the pulse and the blood vessels. Sothe vessels confine the Qi and blood moves within the vessels.

To put that another way, Qi moves blood, and blood nourishes Qi,and the heart regulates the movement of blood.

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Zang Qi of the chest mentioned in lesson 10 aids the movementof the Heart (heartbeat) and the lungs (breathing). Zang Qi alsoassists the Hart in the movement of blood and lungs in themovement of Qi through the network of channels and the tissuesof the body. If the heart blood and heart Qi are in harmony andabundance then the pulse will be even and regular.

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THE BIOLOGICAL MERIDAN 24 HOUR CLOCK

The flow around the wheel follows the meridian lines on the body in thisorder:

from torso to fingertip (along inside of arm--yin)

from fingertip to face (along outside/back of arm--yang)

from face to feet (along outside of leg--yang)

from feet to torso (along inside of the leg--yin)

Three times through this four-step process covers the twelve majormeridians.

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APPENDIX – BODY CLOCK

East and West have independently discovered repeating patterns of changesoccurring in our bodies throughout the day. These are known as the ChineseBody-Clock and chronotherapy.

The Chinese Body-Clock is a system that describes how energy peaks ineach meridian (or organ function) for two hours in every 24-hour period. Thisconcept is also known as the Law of Midday-Midnight.

As an example, the Stomach meridian energy peaks from 7 am to 9 am, sothis is the optimal time to take nourishment. Western Medicine also placesimportance on eating a good breakfast.

To help diagnosis and treatment planning, acupuncturists note the time ofday when a symptom appears. If a patient wakes at a certain time, thepractitioner may look at the corresponding meridian (line of energy thatrelates to organ function) to see if it is disturbed or blocked.

While the Chinese Body-Clock has been around for thousands of years,Western medicine recently developed the concept of Chronotherapy, usingthe same ideas. Chronotherapy is the concept of taking drugs at the timethey are most needed by the body. Both the Chinese Body-Clock andchronotherapy fit a 24-hour body cycle called the circadian rhythm.

Western medicine reports that circadian changes are seen in normal lungfunction, which reaches a low point in the early morning hours. This dip isespecially pronounced in people with asthma. Lung meridian time is 3am to5am. Here again, East and West say the same thing.

Another time of interest is Large Intestine time (from 5am to 7am). It isrecommended that if you have a problem with “elimination” that you use thistime to establish a normal bowel pattern.

Not only does the Chinese Body-Clock have a parallel in Western Medicineand help acupuncturists in their practice, there are other applications. If youtravel across multiple time zones, you can decrease the effects of jetlag. Youuse acupressure during travel to reset your personal “body clock” to matchthe new time zone. Upon arrival in the new location, your body more easilytransitions to the new time.

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Source book: Acupuncture and the Philosophy of the Far East by GeorgeOhsawa (out of print).

Taught by the late Dr. J R Worsley, founder of the College of TraditionalChinese Acupuncture in England. The College was in Royal Leamington Spa

11:00 pm - 1:00 am - gall bladder, Wood=201:00 am - 3:00 am - liver, Wood3:00 am - 5:00 am - lungs, Metal5:00 am - 7:00 am - large intestine, Metal7:00 am - 9:00 am - stomach, Earth9:00 am - 11:00 am - spleen, Earth=2011:00 am - 1:00 pm - heart, Fire1:00 pm - 3:00 pm - small intestines, Fire3:00 pm - 5:00 pm - bladder, Water5:00 pm - 7:00 pm - kidneys, Water7:00 pm - 9:00 pm - circulation sex, Fire9:00 pm - 11:00 pm - triple heater (aka triple warmer), Fire=20

Worsley added one dimension, color, to the clock, as below:

11:00 pm - 1:00 am - gall bladder, Wood, green1:00 am - 3:00 am - liver, Wood, green3:00 am - 5:00 am - lungs, Metal, white5:00 am - 7:00 am - large intestine, Metal, white7:00 am - 9:00 am - stomach, Earth, yellow9:00 am - 11:00 am - spleen, Earth, yellow11:00 am - 1:00 pm - heart, Fire, red1:00 pm - 3:00 pm - small intestines, Fire, red3:00 pm - 5:00 pm - bladder, Water, blue5:00 pm - 7:00 pm - kidneys, Water, blue7:00 pm - 9:00 pm - circulation sex, Fire, red9:00 pm - 11:00 pm - triple heater (aka triple warmer), Fire, red

Full Disclosure on the 24-hour organ clock:

3-5 is Lung metal energy draining. N.B.: many Passover at this time as thisaccounts for their white pallor. Bilateral meridian runs from chest to thumb(10points).

5-7 is Large Intestine metal energy draining. N.B.: Morning regularity - bestbefore sunrise! Bilateral meridian runs from index finger to chest (11points).

7-9 is Stomach earth draining. N. B.: breakfast at this time adds structure,best if 10AM-6PM, 10PM-6AM time frames. Bilateral meridian runs fromhead to first toe (45 points).

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9-11 is Spleen-Pancreas earth energy draining. N.B.: From the above notedigestion is best now. Bilateral meridian runs from big toe to chest (20points).

11-13 is Heart fire energy draining. N.B.: Many hot climate cultures will siestato rest the heart (Re: kindergarten and "nap time?"). Bilateral meridian runsfrom chest to inside little finger (9 points).

13-15 is Small Intestine fire energy draining. N.B.: Many cultures take asweet pick-me-up now. Bilateral meridian runs from outside little finger to ear(19 points).

15-17 is Bladder water energy draining. N.B.: A slightly salty soup at this timeis good - miso soup. Bilateral meridian runs from inside eye corner to outsidelittle toe (67 points).

17-19 is Kidney water energy draining. N.B.: Miso soup is a fermentedsoybean paste that adds friendly intestinal fungi, Aspergillus orrhizae, forregularity. Foot sole to clavicle (27 points).

19-21 is Pericardium fire energy draining. N.B.: This is Oriental bodilyprocess that cools and heats the heart and unrecognized by modernmedicine, yet. Bilateral meridian runs from outside breast nipple to middlefinger (9 points).

21-23 is Triple Heater (San Jiao) fire energy draining. N.B.: This is Orientalbodily process that maintains the temperature regulation among the fivepaired organs and is also unrecognized by modern medicine. Bilateralmeridian runs from outside ring finger to outside eye (23 points).

23-1 is Gall Bladder wood energy draining. N.B.: Bilateral meridian runs fromoutside eye down along the rib cage to the ring toe. (44 points).

1-3 is Liver wood energy draining. N.B.: Bilateral meridian runs from insidebig toe to rib cage (14 points).

Ren Mai runs from perineum to tongue root (24 points) and operates duringthe daylight mostly; animals sleep at dusk to dawn - women and men canoperate themselves whenever....

Du Mai runs from coccyx to mouth roof (26 points) and operates 24-7.

This point matrix is derived from the intersection of the daily magnetic fieldovum surrounding us. Much and many correspondences are associated withthe 24-hour organ clock.

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BIBLIOGRAPHYKushi Michio, The Book of Macrobiotics, Japan Publications 1991Lundberg Paul, The Book of Shiatsu, Gaia Books London, 1992Masuaga Shizuto with Wataru Ohashi, Zen Shiatsu, Japan Publications 1977Brown, Simon & Fletcher, Dan Vital Touch. Community Health FoundationLidell, Lucy. - The Sensual Body. Unwin Paperbacks (NZ). 1987.Serizawa, Katsusuke. - Tsubo Vital Points for Oriental Therapy. JapanPublications. 1984.Lundberg, Paul. - The Book of Shiatsu. Gaia Books Ltd. London, 1992.Masunaga, Shizuto. Zen Imagery Exercises. Japan Publications (UK) 1991.Matterson, Neil. - More Babies. Marion Books.Matterson, Neil. - It's Another Baby. Marion Books.

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Ross, Jeremy. - Zang Fu. The Organ Systems of Traditional ChineseMedicine. Churchill Livingstone (UK) 1985.Sergal, David. - The Macrobiotic Way of Zen Shiatsu. Japan PublicationsDowner, Jane, "Shiatsu," Hodder and Stoughton Ltd (UK) 1992.Goodman, Saul, "Shiatsu Practitioners Manual," Infitech Publications (USA)1986.Kaptchuck, Ted J., "Chinese Medicine: The Web That Has No Weaver,"Century Hutchinson (UK) 1983.Nua-Ching, Ni, "Attune Your Body with Dao-In," College of Tao andTraditional Chinese Healing (USA) 1989.Ridolfi, Ray, "Shiatsu," Optima 1990.Ross, Jeremy, Zan, Fu, "The Organ Systems of Traditional ChineseMedicine," Churchill Livingstone (UK) 1985.Jourard M, Sidney. "Self Disclosure", John Willey and Sons 1971 N.Y.Downer, Jane, "Shiatsu," Hodder and Stoughton Ltd (UK) 1992.Class Notes taken from Roger Green, Brett Devore; ASM, Sydney 1991.Class Notes taken from Nigel Reid and Takuo Sazuki; Tokyo, 1987.Jourard M. Sidney, "Self Disclosure," John Willey & Sons, N.Y. 1971.Shaw, George Bernard, "Six Plays," Constable, London 1962.Feist, Raymond E., "Magician" Panther Books 1984.Ohashi, "Reading The Body" Ohashi's Book of Oriental Diagnosis, Penguin1991.Graf von Durckheim, Karlfried, "Hara: The Vital Centre of Man" Allen andUnwin 1962.Cowmeadow Oliver, The Art of Shiatsu - Element Books Ltd. Dorset 1992.Yamamoto, Point Publications. U.S.A. 1991.Piburn Sidney, The Dahli Lama, A Policy of kindness, Snow Lion Publications U.S.A. 1990.Suzuki Shunryu "Zen Mind, Beginners Mind" Weatherhill Inc., New York andTokyo, 1989.Tapanya Sombat "Traditional Thai Massage" Editions Duang Kamol,Bangkok, 1993.Namikoshi Toro "The Shiatsu Way to Health", Kodansha International Ltd,Tokyo,1988.