shiatsu

SHIATSU Nathaniel Whitmore

PART ONE – THEORY I. General Theory A. Chi B. Tao II. Yin-Yang A. B. C. D. E.

Tai Chi Tu Yin-Yang Correspondences The Six Divisions Seven Principles of Yin and Yang Twelve Theorems of Yin and Yang

III. Five Elements A. Elements as Symbols of Energy B. The Five Element Correspondences C. The Control and Nourish Cycles of the Five Elements IV. Five Fundamental Substances A. Chi B. Blood C. Jing D. Shen E. Fluids V. The Twelve Organs A. Spleen and Stomach B. Lung and Large Intestine C. Kidney and Bladder D. Liver and Gall Bladder E. Heart and Small Intestine F. Heart Governor and Triple Burner VI. Meridians and Points A. Conception and Governing Vessels B. Spleen and Stomach C. Lung and Large Intestine D. Kidney and Bladder E. Liver and Gall Bladder F. Heart and Small Intestine G. Heart Governor and Triple Heater H. Twelve General Points I. Bo Points J. Yu Points K. Points for Common Complaints VII. Assessment A. Observation B. Questioning C. Palpitation VIII. Pathology A. The Five Pathogenic Conditions B. Diet C. The Seven Emotions

D. Defensive Chi

PART TWO – TREATMENT IX. Aim of Treatment A. Centering Hara B. Balancing Meridians C. Balancing Kyo & Jitsu D. Balancing the Five Elements X. Technique A. Hara B. Finger Pressure C. Additional Technique D. Tonification and Sedation XI. 50 Minute Routine A. Supine Position B. Prone Position C. Kneeling or Sitting XII. 75 Minute Routine A. Supine Position B. Prone Position C. Kneeling or Sitting XIII. 100 Minute Routine A. Assessment B. Supine Position C. Prone Position D. Kneeling or Sitting E. Finishing Supine Position

PART THREE – HISTORY XIV.

Origins of Modern Shiatsu A. Tenpaku Temai B. Tokujiro Namikoshi

XV.

Chinese Medicine A. Shamanism & Folk Medicine B. “Traditional Chinese Medicine” C. Tadashi Izawa

XVI.

Macrobiotic Shiatsu A. Shizuko Yamamoto

XVII.

Endless Mountains Shiatsu A. Ohashi

XVIII. Zen Shiatsu, Etc. A. Shizuto Masunaga

I. General Theory A. Chi - Qi / Ki / Energy / Vital Force Shiatsu is energy work, not massage. Shiatsu treats the body based on the recognition that everything is energy. If one’s energy, or chi, is abundant and free-flowing then there is health. If the energy is deficient or stagnant then there is a lack of health. These two main imbalances are seen as the underlying causes of ill health. There is significant discussion on whether or not chi exists. For the shiatsu practitioner, as for the acupuncturist and Chinese herbalist, this is not a question. As with other Asian arts, overly intellectual approaches are self-defeating when approaching shiatsu. Consider Masunaga’s style name of “zen shiatsu”. Zen is often defined as the direct experience of truth – satori. Satori (enlightenment) is not found through the intellect, but must be experienced directly, as is well-known in zen tradition. However, if one does seek rational explanation (rather than diving in out of blind faith), it should not be hard to understand that there is a vital energy that governs the process of life. From the Great Mystery we have been given life. Chi fills the body and mind and intelligently rules the vital functions. From the beating of the heart, to secretion of tears, to regulation of blood sugar, to immunity… chi “knows” how to perform infinite processes of life. Just think if the conscious mind had to release the right amount of bile for digestion and keep the heart beating at just the right rate! When considered this way, it is no small miracle that we are alive at all. Why should it be so difficult to assume that chi exists?

B. Tao – Way / Path Shiatsu is as much of an art as it is a science, or more so. In shiatsu, the practitioner must learn the meridians and the points (tsubos), and the various techniques used to encourage the balanced flow of energy through the points. Once all such technicalities are understood, the shiatsu student learns how to use the hara to guide the act of giving shiatsu. The hara is the abdomen in a general sense, and is a particular point just below the navel in a specific sense. The hara is considered to be the center of the body, both physically and energetically. In martial arts (including chi gung and tai chi), dance, and shiatsu, practitioners learn to make every movement “from the hara”. The martial artist does not learn to break bricks using mere physical strength, but learns to cultivate chi and to guide movement with the hara. In shiatsu we do not look to hurt anyone, and we care little about breaking bricks. But we do want to have our sessions be as powerful as possible.

Rather than just pushing points, therefore, we use our hara so that healing chi is used to apply pressure to the points. I have noticed that the feedback I receive from shiatsu clients directly corresponds to how “centered in my hara” I am when giving shiatsu. The more centered I am and the more each movement comes from the hara, the better I feel while giving shiatsu and the better the feedback is from those who received shiatsu. The Tao is important regarding shiatsu because giving a good shiatsu session depends on being tuned in to yourself, your client, and healing energy. There is a “way” to do shiatsu that makes it powerful. Remember, shiatsu is intended to be therapeutic. The aim is to move stagnant energy and nourish deficient energy, which is to say in a more general sense that the aim of shiatsu is to balance energy. When giving shiatsu, imagine yourself being in tune with a higher power and with healing energy. Imagine yourself in communication with your client. And imagine yourself nourishing and moving energy.

II. Yin-Yang A. Tai Chi Tu – The Yin-Yang Diagram

B. Primary Yin-Yang Correspondences Yin: The Dark Side of the Mountain Yang: The Sunny Side of the Mountain

Heaven Earth

Female Male

C. The Six Divisions – (The Eight Principles) Yin: Yang:

Cold Hot

Deficiency Excess

Interior (Chronic) Exterior (Acute)

D. Seven Principles of Yin and Yang 1. 2. 3. 4. 5. 6. 7.

One Unity is the source of Yin and Yang in infinite manifestations. Everything changes. Everything is interrelated. Nothing is identical. What has a front has a back. The bigger the front, the bigger the back. What has a beginning has an end.

Water Fire

E. The Twelve Theorems of Yin and Yang 1. Yin and Yang are the two poles of infinity. 2. Yin and Yang are produced infinitely. 3. Yin is centrifugal; Yang is centripetal. Yin, centrifugal, produces expansion, lightness, cold, etc. Yang, centripetal, produces constriction, weight, heat, light, etc. 4. Yin attracts Yang, Yang attracts Yin. 5. All things and phenomena are composed of Yin and Yang in different proportions. 6. All things and phenomena are constantly changing their Yin and Yang components. Everything is restless. 7. There is nothing completely Yin or completely Yang. All is relative. 8. There is nothing neuter. There is always Yin or Yang in excess. 9. Affinity, or force of attraction between things, is proportional to the difference of Yin and Yang (potency) in them. 10. Yin expels Yin; Yang expels Yang. Expulsion or attraction between two things Yin or Yang is in inverse proportion to the difference of their Yin or Yang force. 11. Yin produces Yang, Yang produces Yin at the extremity. 12. Everything is Yang at its center and Yin at its periphery.

III. Five Elements A. Elements as Symbols of Energy Most, if not all, indigenous cultures used the “elements” of nature to symbolize aspects of life and qualities of energy. Following are some examples. The Chinese Five Elements are used in shiatsu. Sometimes the terms “phases” or “transformations” are used instead of the word “elements” because they indicate a more dynamic, alive quality rather than a static image. Chinese: Japanese: East Indian: Tibetan: Greek: English: Early American: Native American: African:

Five Elements: Five Elements: Five Elements: Five Elements: Four Elements: Four Elements: Four Elements: Four Elements: Five Elements:

Wood/Tree, Fire, Earth/Soil, Metal, & Water Earth, Water, Fire, Air, & Heaven Earth, Water, Fire, Air, & Ether Earth, Water, Fire, Air, & Space/Ether Earth, Water, Fire, & Air Earth, Water, Fire, & Air Earth, Water, Fire, & Air Earth, Water, Fire, & Air/Wood Earth, Water, Fire, Mineral, & Nature

B. The Five Element Correspondences Aspect: Wood: DirectionUpward Cardinal Dir.- East

Fire: Outward South

Earth: Downward Center

Metal: Inward West

Water: Floating North

.

SeasonSpring Summer Life StageBirth Early Adult Plant Growth- Sprout Flower Solid Organ- Liver Heart Hollow Organ-Gall Bladder Small Int. TissueTendonVesselsMuscle OrificeEye Mouth SenseSight Touch Part of Face- Mid. Brow Nose PathologyWind Heat FoodsSprouts Leaves TasteSour Bitter ColorGreen Red Pos. Emotion- Patience Joy Neg. Emotion-Anger Anxiety DiseasesJaundice Hypertension Gall Stones High Chol. Shaking Poor Circ.

Indian Sum. Autumn Winter Adult Elder Death Seed Root Dormancy Spleen Lung Kidney Stomach Large Int. Bladder Skin Bone Mouth Nose Ear Taste Smell Hearing TongueCheeks Under Eyes Dampness Dryness Cold Grains Roots Beans Sweet Pungent Salty Yellow White Blue Love Courage Calmness Worry Grief Fear Hypoglycemia Cough L. Back Ache Diabetes Constipation Fatigue Bleeding Skin Disease Reprod. Issue Digestive Ill. Growth Prob. C. The Control and Nourish Cycles of the Five Elements The Nourish Cycle: Wood nourishes Fire > Fire nourishes Earth > Earth nourishes Metal > Metal nourishes Water> Water nourishes Wood The Control Cycle Wood controls Earth > Earth controls Water > Water controls Fire > Fire controls Metal > Metal controls Wood

The control and nourishing cycles help to explain the interconnectedness of the meridians and body functions of the Five Elements theory. When one element is out of balance, it often corresponds to related imbalances in other elements. Although the star shaped diagram is a visually balanced representation of the elements, the realities of element imbalances are quite dynamic. Each element has its own tendencies for imbalance. The water element, for instance, tends to suffer from deficiency, while wood tends to suffer from excess.

IV. Five Fundamental Substances A. Chi Sources of Chi: parents, air, food, environment, thoughts Chi Deficiency: lack of chi in general or a chi def. associated with a particular meridian Chi is particularly associated with the kidneys, the lungs, and the spleen.

B. Blood Blood provides nourishment. Blood deficiency often occurs with Chi deficiency and is the result of poor diet. Nutrient dense foods are emphasized to correct the condition. C. Jing – Reproductive Energy / Reproductive Fluids Jing is responsible for reproduction / procreation. At the moment of conception one receives a certain amount of jing from the parents. It is difficult to nourish the jing through life; it is mostly supplemented by nourishing chi. Jing controls growth and development, and dwindles with age. Unhealthy lifestyle practices, stress, and the like deplete jing. Longevity practices are aimed at nourishing and protecting the jing. Jing is associated with the kidneys. D. Shen – Spirit Shen is the spirit or the mind. Mental and emotional imbalances are considered to be “disturbed shen”. Shen is associated with the heart. E. Fluids The body Fluids nourish and lubricate the body. Often called “yin”, the fluids are the cooling principle of the body. “Yin Deficiency” refers to dryness, or the lack of fluids. Fluids are associated with the Kidneys and the Earth element. Fluids are symbolized by the element water (yin), which is in a complementary and antagonistic relationship with fire (yang). Fire dries water, while water puts out fire – they keep the other quality in check. Too much fire results in inflammatory disease. Too much water results in diseases of dampness.

V. The Twelve Organs A. Spleen and Stomach The spleen (and pancreas) is associated with the digestive system, the blood and lymph, and the energy of the center and of holding. The stomach is responsible for encasing food during one of the initial stages of digestion. The spleen and stomach are very important for digestion and pathologies associated with the spleen and stomach often involve digestive problems, such as “dampness of the spleen”.

B. Lung and Large Intestine The lungs and large intestines both gather and disperse. The large intestine gathers water from the chyme and releases stool. The lungs gather fresh air and release what the body does not need. The lungs are very important for the gathering of chi from the air. C. Kidney and Bladder The kidneys are associated with the reproductive system and one’s constitutional energy, in addition to their well-known function of filtering blood and creating urine. Many alternative therapies focus on “cleansing the kidneys”, but in Oriental medicine, the kidneys are nourished in order to promote health and longevity. D. Liver and Gall Bladder The liver works very hard to filter the blood, constantly breaking down toxins and nutrients. It often becomes overworked and stagnant, creating liver heat. The gall bladder stores and releases bile, which is produced by the liver in order to eliminate cholesterol and produce a substance that will emulsify fats in digestion. E. Heart and Small Intestine The heart and small intestine disperse nutrients throughout the body. The heart works very hard and is damaged by yin and susceptible to heat. The small intestine relates to digestion. F. Heart Governor and Triple Heater The heart governor is associated with circulation. The triple heater is the metabolism of the body and chi. The three burners are the three energy centers of the body- the lower abdomen (the place of the hara), the upper abdomen, and the chest. The heart governor is also known as the “heart constrictor” or the “pericardium”.

VI. Meridians and Tsubos A. Conception Vessel and Governing Vessel The conception vessel travels from the point just in front of the anus (CV1) to the mouth. The governing vessel travels from the mouth, up over the head, down the back, and to the point just in front of the anus. CV3, CV4, and other points in the lower abdomen are treated for menstrual problems.

Several bo points are located along the conception vessel (see below). CV3 is the bladder bo point, CV4 is small intestine, CV5 is triple heater, CV12 is stomach, CV14 is heart, and CV17 is heart governor. GV20 is an important point that corresponds with the crown chakra. B. Spleen and Stomach The spleen meridian travels from the big toe, up the inside of the leg, to the abdomen. The stomach meridian travels from just below the eye, down the front of the body, and branches before the 2nd and 3rd toes. SP6 (“three yin meeting point”) is a very important point for menstrual problems and other problems relating to the spleen energy. SP10 is also important. ST36 is an important point for fatigue and stomach energy in general. C. Lung and Large Intestine The lung meridian travels from the chest to the thumb. The large intestine meridian travels from the index finger to the nostrils. LG1, LG2, LG10, and LG11 are all especially important for treating lung diseases. LI4 is important for constipation and other large intestine imbalances, and for headaches. LI20 helps to open the sinuses and lungs. D. Kidney and Bladder The kidney meridian starts behind the ball of the foot (KD1, “bubbling spring”), travels up the leg, up in front of the torso and along the sternum. The bladder meridian starts at the inside corners of the eyes, travels up over the head and down the neck, divides into two branches that run down the sides of the spine and back of the legs, reconnects at the knees, continues down the back of the legs, along the dises of the feet, to the pinky toe. KD1 is a very important point for kidney problems and fatigue. KD3, KD5, KD8, and KD 10 are also very important. The bladder points along the spine, called Yu points, are very important (see below). BL13 corresponds to the lungs, BL14 to the heart governor, BL15 to the heart, BL16 to the governing vessel, BL17 to blood, BL18 to the liver, BL19 to the gall bladder, BL20 to the spleen, BL21 to the stomach, BL22 to the triple burner, BL23 to the kidneys, BL24 to chi, BL25 to the large intestine, BL27 to the small intestines, and BL28 to the bladder. BL1, BL2, BL36, BL40, and BL67 are also important points. E. Liver and Gall Bladder The liver meridian starts at the big toes and travels up the shin and inside of the leg to the abdomen. The gall bladder meridian starts at the temples, zig-zags down the sides of the head and body, and continues down the sides of the legs to the fourth toes. LV2 and LV3 are important points.

GB1, GB2, GB20, GB21, GB30, GB34, GB40, and GB44 are important points. GB20 and GB21 are important for stiff neck, wind invasions, and sinus congestion; and are contraindicated for pregnancy. F. Heart and Small Intestine The heart meridian starts in the armpits and travels to the little finger. The small intestine meridian starts at the little finger and travels up the back of the arm, over the scapula, and to the area in front of the ear. HT1 is an important point for shoulder problems. SI3, SI10, SI11, SI14, and SI19 are important points. SI10 and SI11 are very good for shoulder and upper back discomfort. G. Heart Governor and Triple Heater The heart governor meridian starts parallel to the nipple and runs along the arm to the middle finger. The triple heater meridian starts on the back of the ring finger and travels along the arm, up over the ear, to the end of the eyebrow. HG1 and HG8 are important points for the heart and cirulation. TH17, TH21, and TH23 are important points. Be careful treating TH17. H. Twelve general points (LI4, ST36, SP6, SI10, BL40/54, GB20, GB21, GB30, LV3, CV4, CV17, GV20) LI4 “union valley” ~ good for constipation, headaches, fatigue, wind invasion, et cetera ST36 “leg three li” ~ good for ST and SP disorders, and for fatigue SP6 “three yin meeting point” ~ good for SP disorders and menstrual disorders, especially stagnation. Contraindicated for pregnancy. SI10 “upper arm shu” ~ good for shoulder problems BL40/54 “bend middle” ~ good for low back, leg, and knee pain and for BL disorders GB20 “wind pond” ~ good for internal and external wind, including stiff neck GB21 “shoulder well” ~ good for internal and external wind and shoulder problems Contraindicated during pregnancy. Used to promote labor. GB30 “jumping round” ~ good for sciatica, back pain, and arthritis LV3 “great surge” ~ good for LV disorders, digestive disorders, eyesight, et cetera CV4 “origin pass” ~ good for menstrual disorders. Bo (or Mu) point for SI. CV17 “chest center” ~ good for HT and LG disorders. Bo point for HG. GV20 “hundred convergences” ~ good for headaches and internal wind I. Bo Points Bo points are also known as “mu points”, “gathering points”, “alarm points”, or “collecting points”. They are generally located on the abdomen and chest. Many are located along the conception vessel.

The liver bo point is LV14, gall bladder is GB24, heart is CV 14, small intestine is CV4, heart governor is CV17, triple heater is CV5, spleen is LV13, stomach is CV12, lung is LG1, large intestine is ST 25, kidney is GB25, and bladder is CV3. In general, the bo points are in the location of the associated organ. Assessment and treatment of the bo points located on the abdomen (and sides) can be integrated into hara work. J. Yu Points Yu points are also known as “shu points”, “associated points”, or “back transporting points”. They are located along the bladder meridian. (The location and association of each point is listed above under the description of the bladder meridian.) The yu points are very important. They are treated for localized back pain/soreness and for problems associated with the associated meridian. Upper back problems are often in the area of the lung, heart, or heart governor yu points. The soreness, tension, or weakness of the area may be associated with problems of the lungs or heart. Likewise, lower back problems are often associated with the kidneys or the intestines. Look to other areas of assessment to confirm problem assessment in the yu points- hara, facial, verbal complaints, etc. For example, if there is generalized soreness in the lower back (a very common problem), you might also find that the kidney yu point (BL23) is especially sensitive, the lower hara is kyo, the client has circles under their eyes, and that kidney 1 and 10 are also sensitive. When a problem is discovered in a yu point it is often beneficial to treat the meridian of the associated organ. This is especially true when there are other reasons to suspect an imbalance in that aspect of the body. K. Points for Common Complaints Shoulder problems can be treated with LI15, GB20, GB21, SI9, SI10, SI11, SI12, SI13, SI14, SM15, BL13, BL14, and BL15. Lower back problems can be treated with BL23, BL28, BL40, BL60, and KD1. Digestive problems can be treated with ST36, SP6, LI4, BL18, BL19, BL20, and BL21. Menstrual problems can be treated with SP6, KD1, BL23, BL28, CV3, CV4, and CV5.

VII. Assessment A. Observation

In shiatsu, much importance is placed on observation as it relates to understanding the client’s energy. The face, the body and posture, movement, and the tongue can all be visually observed in order to provide clues to one’s constitution and condition. Facial diagnosis is one of the first interactions between practitioner and client. Sadness or happiness can be seen in the face, as can the condition of the inner organs. In facial diagnosis redness indicates heat; paleness indicates cold and deficiency; and purple, blue, or green indicate stagnation. The heart is reflected on the nose, the lungs on the cheeks and around the nostrils, the kidneys under the eyes and in the ears, the intestines on the lips and on the forehead, the liver between the eyebrows and in the eyes, the spleen on the cheeks and the bridge of the nose , and the gall bladder on the temples. When there is little time for assessment before a treatment, facial diagnosis could be particularly helpful. Tongue diagnosis is an important form of assessment. The tongue especially reflects the digestive system and the heart. Looking at the tongue is like looking inside the body- it is very revealing. If the tongue is swollen (often indicated by tooth marks), has thick “moss” (the coating), and/or is covered by lots of saliva it indicates dampness. If it is thin, dry, and without moss it indicates dryness. Redness indicates heat and paleness indicates cold and deficiency. Cracks and indents indicate deficiency. Red spots indicate heat. Yellow moss indicates heat. The heart is reflected in the tip of the tongue, the lungs just behind the tip, the spleen in the middle, the kidneys on the back, and the liver on the sides. B. Questioning Much information can be gained through questioning. Voice tone, pace, volume, et cetera are important indicators of the client’s condition. Questions relating to illness, lifestyle, diet, and the like are very important. Questions about heat and cold are important (does the client like hot or cold weather, et cetera). Simply asking your client how the temperature in the room feels often reveals much about their condition, as they will often make comments like, “I am always cold.” or “I don’t like it hot.” Sometimes there is not much time for questioning. It is most important to know if there are any conditions (including medications, recent surgeries, or recent injuries) that would make certain techniques inappropriate, and if there are any problem areas that could use special attention (such as tight shoulders). Since shiatsu is a therapy that takes into consideration the whole picture of a client’s health, more extensive questioning than what is mentioned above can be helpful. (In TCM listening and questioning are two distinct forms of assessment. Together with observation and palpitation, they create “The Four Pillars of Diagnosis”.) C. Palpitation There is a saying that in shiatsu “treatment is diagnosis and diagnosis is treatment”. When certain points are sensitive, it indicates certain imbalances. Also, lumps, rashes

and other palpable imbalances can provide important information towards understanding your client’s underlying imbalances. Pulse diagnosis is often the main form of assessment used by acupuncturists. The various pulse qualities and their indications are numerous, but the basics can be understood very easily. There are three positions to read the pulse on each wrist, and three depths at each position. A pulse that is fast, strong, and close to the surface indicates heat. A pulse that is slow, deep, and thin indicates cold and deficiency. From the wrist to the elbow on the left hand is reflected the heart, liver, and kidney yin; on the right hand is the lung, spleen, and kidney yang. Hara (abdominal) diagnosis is perhaps the most important form of assessment in shiatsu. The shiatsu session starts with the hara both for diagnosis and for centering. Starting the session with your hand on your client’s hara, you can calm and center yourself through deep breathing and can sink your energy into your hara. Sinking into your hara is very important because the shiatsu technique should “come from the hara”. During hara diagnosis, the practitioner and client are hara to hara. Assessment and treatment, therefore, can happen on a deeper level, with one’s being rather than just understanding on a mental level. In general, the upper hara reflects the upper burner, the center hara reflects the middle burner, and the lower hara reflects the lower burner. Specific areas on the hara also reflect the condition of specific meridians. The specific hara point is in the lower abdomen, 2 finger widths below the navel. When palpitating the hara the practitioner feels for two qualities in particular, called jitsu and kyo. Jitsu is yang. It is excess, stagnation, or hyperactivity of the meridian. Kyo is depletion of energy or hypoactivity of the meridian. In general shiatsu is balancing for the meridian, but special techniques can be used to sedate a jitsu condition or nourish a kyo condition. When the condition is jitsu, shiatsu technique should be somewhat quicker and perhaps deeper. This causes the energy to disperse. People who tend toward jitsu conditions tend to be able to tolerate more pressure and benefit from it. Often, people suffer from hardness in the upper hara. This shows that the body’s center is off balance, probably due to excess thinking, dwelling on grief or other emotions, or the lack of physical activity. The energy is excess in the upper burner do to a lifestyle that is oriented more towards thinking and emotional realms. In this case the chi should be brought down. In the case of kyo, shiatsu technique should be slower as holding points longer is more nourishing. Kyo people tend to be more sensitive. Treatment can still be deep, but the practitioner should be more careful when applying pressure.

VIII. Pathology

A. The Five Pathogenic Conditions Heat – Yang; inflammation Cold – Yin; lack of movement, circulation, and/or energy Dry – Yang; lack of Fluids (yin), or the result of Heat Damp – Stagnation of Fluids; typically due to Yang Def. or Cold Wind – Movement, occurs with other pathologies; Internal and External Wind Assessment is organized by the concept of the Six Divisions or the Eight Principles: Yin: Cold Deficiency Interior (Chronic) (Damp) Yang: Heat Excess Exterior (Acute) (Dry) Wind occurs with other pathologies (cold, heat, damp, or dry) and is either of an interior or exterior nature. Interior wind is usually due to liver imbalance. B. Diet The health or lack of health of one’s being is nourished by diet. Diet includes food, of course, along with other sources of energy such as air and vibrations from the environment. If a person’s diet is warming, then diseases of heat will result. If the diet is cold, then diseases of hypofunction, dampness, and deficiency will result. C. The Seven Emotions The seven emotions are joy, anxiety, anger, pensiveness, grief, fear, and fright. Joy is obviously a healthy state. As a pathology, excess joy (overexcitement) damages the heart. Anxiety also harms the heart, as well as the lungs. Anger (and frustration) are the result of liver stagnation and heat. Pensiveness (along with worry, indecisiveness, and the like) is associated with the spleen. Grief (and sadness) is related to the lungs. Fear is related to the kidneys. Fright is related to the heart and damages the kidneys. In the case of emotional imbalances, the associated meridian(s) should be treated. D. Defensive Chi Defensive chi (wei chi) is associated with the immune system. Wei chi defends the system against diseases of an external nature. In herbal medicine diaphoretics (“surface relieving herbs”, or herbs that promote sweating) are used to boost defensive chi at the onset of colds and fevers. Since external pathogens enter the back of the neck, GB20 and GB21 are particularly beneficial for external illnesses. LG1 can also be very helpful. In general the lung meridian should be treated, and probably the spleen and kidney meridians also.

IX. Aim of Treatment

A. Centering Hara The ultimate aim of a shiatsu session is to “settle” a person into their hara. B. Balancing Meridians Shiatsu encourages a balanced flow of energy through the body. C. Balancing Kyo & Jitsu Balancing energy involves encouraging energy to flow through meridians that are underactive (kyo) and sedating meridians that are overactive (jitsu). D. Balancing the Five Elements If a certain element is out of balance associated meridians are treated.

X. Technique A. Hara All movement should come from the hara. Pressure is not applied merely with the muscular strength of the arms or fingers, but flows from the hara. This quality of treatment is transferred to the recipient and encourages their energy to gather in the hara. B. Finger Pressure Finger pressure is the quintessential technique of shiatsu (it is, after all, what the name means). The principle is to apply pressure perpendicular to the body. This allows the “whole body” or the hara to be behind the pressure. C. Additional Technique Pressure can be applied with the palms, fist, elbows, knees, and feet. In order to move energy and open up the meridians, shaking, tapping, rotating, massage, stretching, and a variety of other techniques can be used. Palm healing fits very nicely in a shiatsu session when there is enough time and it seems appropriate. Generally palm healing, or reiki, is not a major part of a 50 minute session, but longer sessions can include a significant amount of palm healing work. D. Tonification and Sedation Tonification is used for kyo. When meridians are weak and deficient they benefit from tonification, which is a slower, deeper style. Sedation is used for meridians that are overactive (jitsu).