hari handbook of traditional japanese acupuncture

27 Pages·2012·1.33 MB·English

1
HARI HANDBOOK
OF
TRADITIONAL JAPANESE
ACUPUNCTURE
Japanese Meridian Therapy

Instructor:
Kazuto Miyawaki Lic.Ac. (Japan)
T. Koei Kuwahara Lic.Ac
Ehrland Truitt DOM.
Hari 2012-13 HARI PROGRAM, SANTA FE. NM
Track 1 Subject of study
Program (1) Track 2 Contents of Lecture
Track 3 Hari Practice

Track 4 # of Handouts, Fundamentals,

Keyword and Resources
Instructor: Miyawaki Kazuto, Lic.Ac. Japan
T. Koei Kuwahara, Lic.Ac. Japan President of the Hari Society
[phone](w): E-mail: [email protected] www.culia.net
Organizer/ Instructor: Ehrland Truitt DOM. [phone] President of the High Desert Hari Society
Translation: Stephen Brown Lic. Ac.
Location: Santa Fe Woman’s club, 1616 Pecos, NM

(1) SATURDAY, SEPTEMBER 8th, 2012
830 am – 9:00 pm Registration
Opening words: Ehrland Truitt and Aoun Mantra
9:00 am – 9:15 am
Self-introduction and Keynote Address: T. Koei Kuwahara, Kazuto Miyawaki
Introduction to the complete Hari system
*Introduction to Japanese Meridian Therapy
Lecture Ⅰ Definition, Characteristics 1, 2, 3
MIYAWAKI * Four examination (F9-12)

9:15 am – * SHO and Root treatment, Local treatment What is Hari?
Intro. to * Deficiency-tonification and Excess-Dispersion
Hari * Classification of basic needling technique
10:35 pm

)1 Practice Ⅰ Tonification Practice: Model treatment by Hari (H3-5)
M( Dispersion And Basic needling Technique: Shape of Hands Flow Chart
Tea Break 0:10 A
R
G
O * Pulse diagnosis
R (H8)(H10)
1 0:40 am – P IRA LKeUcWtuArHeA ⅡRA: PFiunldsein qgu tahleit ym aidnddl eS/ixst coommapchar Kait ipvuel sDeX ,a.n d determining Secrets of
H yin/yang pulses. Pulse
12:00 pm * Hara DX.
Practice Ⅱ
Posture for Pulse and Hara Dx:
12:00 pm –1:30 pm Lunch Break
1:30 pm – 2:30 pm
*SHO/Pattern and Sho determination
Lecture Ⅲ: *Point selection (Nanjing Ch. 69,68) and Location

Miyawaki Supplementation and Draining of the points
Significance of points which are "presently alive"
0:10 Tea Break and Breathing EX.

* How do you start ***Hari Demonstration
2:30 pm- Lecture Ⅳ
1.Pulse & Hara Dx. 1. Pulse Dx. and Hara Dx. (H8)(H9)
Practice Ⅱ
2.Basic needling: 2. Basic Hari style needle tech.: Tonification
Tea Break 0:10
3.Basic Hari style needle tech.: Dispersion
3.Basic needling:
Sashide/ Oshide --right/left hand positioning
Practice Ⅲ: 4.Sho and Kozato (H4) (H9)
4. SHO determination
method
– 5:15 pm and Kozato feedback system
5:15 pm-5:30 pm Q & A Closing
(2) SUNDAY, SEPTEMBER 9th, 2012
9:00 am – 9:15 am Mantra (H1,2) and Ki breathing exercise
* General principle of EV treatment
9:15 am - 10:25 pm
1. What is it? EV 2012
LectureⅤ: Show
2. Match the main pt. and couple pt. in EV systems Basic
Kuwahara and Tell
3. Dual points Tx. Principle
4. About magnet tester
* Miyawaki style Abdominal EV Dx.

Lecture Ⅵ: 1. Location of an EV examination of abdomen

11:00 am – 12:00 pm Miyawaki 2. Treatment method
3. About Non-indication
12:00 pm – 1:30 pm Lunch Break
1:30 pm – 2:30 pm Sho determination
Practice Ⅵ Demo for Kozato Method
with Kozato feedback method.
0:10 Tea Break and Breathing EX.
2:45 pm – 5:15 pm Hari Tx. Demonstration (M. therapy and EV. Treatment) Essences of
Practice Ⅷ: How to Hara EV-Dx.
Tea Break 0:10 EV Sho determination and Treatment Acupuncture
5:15 pm – 5:30 pm Q&A

(3) MONDAY, SEPTEMBER 10th, 2012
9:00 am – 9:15 am Ki breathing
* Advanced EV diagnosis
9:15 am – 11:00 am
Lecture Ⅴ: Pulse Dx. for EV tx.

Miyawaki EVs Symptomology
Flow of the EV vessels
* Detailed Clinical Discussion
11:00 am – 12:00 pm Lecture Ⅵ:
EV sho/pattern and their Symptoms
Miyawaki
Head, Limbs, Low back, abdomen, etc.
Practice Ⅴ: Diagnosis and SHO determination
12:00 pm – 1:30 pm )1 Lunch Break
(
M
A Lecture Ⅵ How do you combine M. therapy and EV treatment in
1:30 pm – 2:30 pm R
G Miyawaki the your clinic
O
R
P
2:30 pm – 3:30 pm IR Practice Ⅶ: Whole Tx. Demonstration from Miyawaki sensei
A
H
3:30 pm – 3:45 pm Tea Break and Breathing EX.
Advanced Whole Tx. practice:
3:45 pm – 5:00 pm
EV and Essences of
Practice Ⅷ:
M. Therapy (Root and Local treatments.) and Acupuncture
Tx. that move the blood.
5:00 pm – 5:30 pm Q&A
Read TJA: Fundamentals
Practice: Hara and pulse reading, basic
Assignments Review your notebook and handouts.
technique on your body or friends and
Read Assignment was indicated in next
floating apple, Live point location
month schedule.
Gassho (Worshiping Hands)
Gassho is an expression of the mind-heart of worship in a physical form. Worship means
to unite as in the original meaning of yoga. The life of worship promotes a world in which people
cooperate and coexist with each other in a well-balanced manner. This is the world of true freedom.
Gassho symbolizes the pledge that we shall make efforts to live the life of worship in mind-heart,
body,anddailyexistence.
To unite means that all those who developed different characteristics create a mind-heart of
oneness with each other. This is a world in which people trust each other unconditionally. All
living creatures have an instinctive wish to experience life as joyful and pleasurable. In order to
fulfill this wish, we make our way through life together by making our mind-hearts one, by shaking
hands in joy with each other, by making gassho to each other, and by living in harmony with each
other. This is the true way of human life. In short, gassho means to live with a mind-heart that
worships each other. If people interact with each other with such a mind-heart, they will realize the
joyintheirlives that theylongfor from thebottom oftheirhearts.
Gassho teaches us that we are all one, that there are no distinctions between one's self and
others. This is expressed in Zen Buddhism with the words jiko and tako. Jiko means to recognize
yourself within yourself, and tako means to recognize yourself within others. When you can see
everything as yourself, then you can realize the meaning of peace and love, and will also understand
howtolive yourlifesuchthat youwill experiencethem.
©KiScienceInstitute2005
Mantra (Holy Sound)
Inthe religions oftheworldtherearemanykinds ofmantras. In additiontotheaoummantraof
yoga, countless peoplehavesince ancient times chantedmantras such as amen,namuamidabutsu, and
namumyō hōrengekyō, etc. Whateverthemantra,its profoundandtrue meaningis imbuedinthe
pledges, wishes, andprayers toput intopractice a mind-heart ofunconditional gratitude,repentance,
humility,devotion,andlove.
Sinceaoum is believedtobetheoriginal sound resonatingthroughout the universe,it is referredto as
theholysound. In yoga it is always chanted,whethervoicedorunvoiced, as apracticeforconcentrating
one's consciousness and unifyingit withtheuniverse. Thethreeparts havethefollowingpsychological
andphysiological meanings and effects.
Ais voicedwithanopen mouth. Whenthis soundis madetoresonatethroughout thebodythereis a
psychological feelingof release,thetensioninthe arms andupperbodyrelaxes, thebodynaturallybends
slightlybackwards, bodyheat is radiatedoff,andthebloodbecomes morealkaline. (For example,when
it is hot wenaturallysay, "Ahh,it's hot,"releasingheat from thebody.)
O is voicedwithapursedmouth. Whenthis soundis madetoresonatethroughout thebodythe
tonicityofthebodyincreases, thebodynaturallybends slightlyforward,bodyheat is retained,strength
flows intothehands, and thebloodbecomes more acidic. (Forexample, whenit is coldwenaturallysay,
"Ohh,it's cold,"therebyretainingheat.)
UMis voicedwithaclosedmouth. Whenthis soundis madetoresonatethroughout thebodythe
shoulders dropdownand becomeeven,powernaturallygathers inthehara, andthebloodbecomes neutral.
This sound unifies themindandbodyand arouses one's innateabilities.
Whenthesethreesounds arevoicedcontinuouslyinarepeatingpatterntheywill resonateinharmony
withthevibrationofthe universe,therebyrevitalizingall thecells inthebody, graduallyenhancingthe
balanceoftheautonomic nervous system,and stabilizingthemindandbody.
*Sincethelengthofeveryone's breathdiffers, youshould breatheat your ownpace. Also, thelengthof
each individual sound (a-o-um)will bedifferent foreachperson. The general principleis that you should
elongatethesound that feels thebest for you and is theeasiest tomakevibratethroughout yourbody.
Also, thetransitionbetweensounds shouldbeslowand gradual.
←… Thelengthofbreath …→ ←… Thelengthofbreath …→
←--------------------→ ←----→ ←--------------------→
A－ O－ UM－ Inhale A－ O－ UM－
Start Exhale End Start Exhale End
©KiScienceInstitute2004
Basic JapaneseMeridianTherapy Step1 Step2 Step3 ❶ ❷
(KeirakuChiryo) Tonifytoni.Pt.of Tx2˚. TonifyDefi.Luoor DisperseExcess
1˚meridian+ Deficient tonify SourcePt.ofYang LuoPt.ofYang
→
Tx(step1):“healthier”side HoraryPt.of Excess disperse meridian. meridian.
→
or mothermeridian. Txoppositesideof Samesideofbody Samesideofbody
♂→Ⓛ+♀→Ⓡ Step1 aspulse. aspulseorSxside
✩Ifallyangare
Deficient.
LUSho →Toni.ST36or
Sx: Kiprob.,emotionalprob.,weakimmunesystem,breathingprob., TW4bilaterally
chestdiscomfort,respiratoryprob.(cough,asthma+etc.),shoulder FindDeficientPt
stiffness,tightnessbetweenscapulas,dry,roughskin,skinprob.,thumb
prob.(tendonitis),constipation,hemorrhoids,frequenturination,cystitis,
whitecomplexion. LU9+SP3 LR3 Left Left
Dxarea: ① Depression,soft,roughon L R
Ⓡcostal(LR14)area +tight,pressurepain,and SI4or7 SI7
pulsingonⓇST24-27area. GB40or37 GB37
② LU１,GV12,LU9. BL64or58 BL58
Ⓟ 1˚→DeficiencyontheLU+SP 2˚→LR
SPSho Right Right
Sx: Allkindsofdigestiveprob.,constipation,diarrhea,diabetes,craving
forsweets,breastprob.(painand/orswelling),soresonlips+gums, LI11,4,or6 LI6
fatigue,heavylimbs+body,emotionalprob.,neurosis,overthinking, ST36,42,or ST40
swollen+redeyelids,bunion,flatfeet,HDTprob.,palpitation,irregular 40 TW5
pulse,angina,HTattack,yellowishcomplexion,jointpain,Ⓛshoulder SP3+PC7 KD3orLR3 TW4or5
pain.
Dxarea:① Soft,deficient,moist,possiblydepressed L R OkyuTx
torighttouchonCV12aroundnavelarea. Okyu(sesamesize)
② Slighttension(notstrong)onⓁ costalarea, onDuMaiand
SP3,4,13,15. Back-ShuPt
Ⓟ 1˚→DeficiencyontheSP+HT 2˚→KDorLR Pressurepain #ofOkyu
and/or
KDSho deficient(corn
Sx: Developmentprob.,Ob-GYNprob.,bonesbreakeasily,osteoporosis, caved)Pt
dentalprob.,jointprob.(knee,ankle,+etc.),urinaryprob.,chronic
constipationand/ordiarrhea,lowerbodyedema,RBCprob.,memory
prob.,tinnitus,hearingprob.,coldhand+feet,coldlowerabdo.,cold KD7 Pxw/softand
above+coldbelow(counterflowKi),fearfulness,hairfallsouteasily,gray + SP3 silky(smooth)skin x3
hair,lowerbacksore+colddeficient,tiredaftereating,darkcomplexion, LU8orLU5 Pxw/verysensitive
esp.darkbeloweyes. toheat
Dxarea: ① Soft,coolordeficient(lighttouch)on L R
KD16,CV5.7.8.,+lowerabdo.area.
KD2,3,CV7,KID16,puffinessaround Pxw/averageskin
② SlighttensionontheSTlineonlowerabdo.area. Deficient,
Ⓟ 1˚→DeficiencyontheKID+LU. 2˚→SP sticky,and/or x5
flaccidPt
LRSho
Sx: Bloodstasisprob.(pigmentation,moles,vascularspiders,+etc.),
hormonal+endocrineprob.,bleedingdisorders,skindisorderswith Rough,tight
raisedbumps(acne,boils,etc.),tightmuscles,swollenmuscles, and
muscularimbalance,acutebackpain(strain,sprain,slippeddisc,+etc.), deficient(corn x7
Rshoulderprob.(stiffness+tightness),Llegprob.,neuralgia(sciatica), caved)with
hernias,jointdeformities,emotionalsensitivity,stress,emotional/mental indurationsPt
prob.,neurosis,irritability,anger,insomnia,visionprob.ingeneral,nailprob. LR8+KD10 SP3orLU9
ingeneral,aversiontowind,windcausestightstiffsoremuscles,sex
organprob.,urinaryprob.(cystitis),bigtoeprob.,goat,subcostal/costal
pain+discomfort,swollenribs,sinus+nasalprob.,H/A(esp.chronic,esp.
crown+aroundeyelids,migraine) dizziness,frequent
fainting,constipation,asthma,.
Dxarea: ① SoftanddeficientontheⓁ+ⓇASIS.
② ⓁLR9-SP10area,tight, L R
soreontheⓁ(heatP.)Ⓡ(ExcessP.)subcostalarea.
Ⓟ 1˚→DeficiencyontheLR+KD. 2˚→LUorSP
©TheHariSociety2006/01/03
"The posture of the mind and body for acupuncture"

By The Hari Society instructor, Kuwahara, Koei

Acupuncture is an art whose goal is to heal diseases by moving and balancing Ki
through the use of needles. In order to reach that goal, one needs various types of practice and training.
When it comes to the needling, the first step is perhaps learning a correct posture.
The needling stance can be discussed from two dimensions.
First, you might consider needling posture in the physical sense, such as stance, breathing technique,
and the position of the center of gravity.
Second, there is a certain frame of mind or consciousness the practitioner should have when needling.
For instance, the practitioner's consciousness must be clearly different when applying tonification and
dispersion techniques. To move, Ki, the practitioner's frame of mind and physical posture are very
important. Though mind and body cannot be separated, in this article, let us begin by discussing
physical posture first.

If acupuncture works only because of the stimulation generated by the penetration of
the patient's skin by the metallic needle, there should be no need for the discussion of the proper
needling posture. Yet, based on the collective experimentations by the Hari Association using the Ki
feedback methods by pulse, the inner workings of acupuncture is not so simple. We have discovered
that at the moment the practitioner changes his/her posture, even though the practitioner is only
placing his/her Oshide/Protecting hand on the patient's acupuncture point without needle, the patient's
pulse, skin condition, and breathing change without fail. Sometimes, the observer can detect those
changes even if the practitioner's hand is out of contact with the patient. This phenomenon suggests
that there is something already at work even before the needle, as the primary acupuncture instrument,
contacts a point and Ki starts moving.
Why does this occur, and what is at work?
With our commonsense, we can easily understand that there are postures that would
lead the acupuncturist to health and there are also postures that would make him/her unhealthy. For
instance, if you are in the habit of working in a slouching posture or always working at the desk in a
stooped over position, it will oppress your internal organs over a long period of time. Moreover, It can be
easily understood that this kind of habitual bad posture will eventually result in disorders either in the
form of pain, or abnormal curvature of the spine.
The relationship between posture and health has been studied since ancient times, and
we have no trouble finding various ways to study it. For example, you can take courses on Ki Ko
exercise, Aikido, Yoga, Tai Chi Chuan, Alexander Therapy, etc. These specific examples are the ones
that I, myself, have studied, and there are many more. However, the point is that in both Asian and
European traditions, there are many disciplines whose teachings are designed to benefit health and
longevity, and essentially their teachings have to do with learning the correct posture for each stance or
technique.
To put it differently, by changing posture, the acupuncturist's Ki can change to the type of Ki that can
heal or the Ki that causes illness, and this change will be directly transmitted to the patient. I don't
meant to rub it in, but I'd like to stress that this change in Ki occurs within the acupuncturist. The
acupuncturist's hand may or may not be in contact with the patient's body, so we have to assume that it
is the Ki that's being emitted by the acupuncturist that influences the success or
failure of the patient's healing process.

It is easy to understand the reason why the good needling posture is
important, and it is also easy to understand how to make a good posture in-concept.
However, to actually master the proper needling posture and incorporate it in your
everyday practice can often take a long time. In order to address this problem, we
use the Ki feedback methods by pulse, which makes it possible to learn the correct
"Ki-generating needling stance" in a very short time.
We have developed our training method for mastering the correct needling posture
from our experiences as Hari instructors. So, in the following section, let us review
each step and the criteria involved. For actual practice of the needling stance, you
should check your performance of each step by using Ki feedback methods by pulse.

As the most basic rule, is your natural self.
Do nothing. Don't attempt anything. Don't try to "generate" or "emit" Ki. Don't
think that "I" will "heal" the patient. Don't tinker with the patient's body too much.
Simply be natural.
The correct posture:
(1) is a posture or action (form) in which your mind and body can utilize its
capacity,
(2) is a posture in which there are no parts of the body strained or stressed,
(3) should have no excess tension or over-relaxation,
(4) is a posture you can naturally hold for a long duration.
(5) You can naturally breathe deeply, and also you will feel fine and your

mind would be at ease.
(6) The correct posture can create a state in which your spirit feels joyful.

Making the needling posture
*Spread your feet slightly wider than your shoulder width. It varies
with the height of the treatment table, but this is the basic distance
between your feet.

*Sustain the weight of your body at the center of each foot. Tile
center of the foot can be interpreted as UNA-point. Stand at UNA
and also breathe through UNA. Be conscious of them.

*Slightly bend your knees. You only need to bend a little. Again,
depending upon the height of the treatment table, you'll have to
adjust how much to bend.

*Place the center of gravity of your whole body at Dan Tian (or "Tan Den" in Japanese--located in area
around CV-4). This might be little difficult. To do it correctly, move your pelvis slightly posterior and
upward and adjust the position by moving your pelvis forward again to find the best position for you.
Find the position in which you can hold the most strength in the Dan Den. When you do. You will feel
as if a small sphere has been created in the Dan Den. Point the posterior portion of your pelvis (coccyx)
slightly upward, so that your Dan Den is pointing at the ground at about 20 degrees, so that you can
naturally withhold Ki energy (as if you are pumping air into a balloon situated in Dan Den) not from
muscular strength, but from the natural consequence of your posture itself. Memorize this position.
Your abdomen must not be tense.
It should be relaxed and supple. Place your finger on CV-4 and confirm the concentration of the energy.

*Make an energetic triangle with your UNA and Dan Den in the lower half of your body

*For your upper body, at first correct your stoop, then your mouth should be closed, and be conscious of
GV-20. Connect the healing universal Ki (healing type of Tian Qi) to your GV-20 as if you are
connecting a rope brought down from heaven to your GV-20. As the rope is connected to GV-20, then
pull the rope up. Then, lower your upper body that's now suspended by the rope from heaven on to your
lower body, which is forming a triangle with your Dan Den and UNA s.

*At this point, this posture should feel quite natural and comfortable to you.

*Check to confirm if you are relaxed. Relax your face. Your eyebrows should be relaxed and loose, and
the outer corners of your eyes should be slightly pointing downward, and the corners of your mouth
curled a little upward with I (sounds I; e as in “easy”, the teeth remain closed they are always made by
biting the teeth very lightly.). Smile as if you are Buddha. The shape of your lips is such that if you
exaggerate it more, you'll almost start drooling.

*Let's try and practice sitting, standing, and walking with this posture.

Make a circle with yours arms as if you're holding a big balloon.

*As the result of practice, when you feel confident with this posture, then proceed to the next step,
which incorporates the needling into the posture described above. Make a circle with both arms in front
of your body. Then, put your fingers of both hands close together. Do you feel the Ki going in and out
through your fingers? If your fingers are not emitting the Ki yet, loosen your shoulders, elbows, and
wrists. Make your whole body more soft and relaxed, and then try to run some energy through your
fingers. You must have surely felt Ki by this time. If you haven't. Then close your eyes and check every
part of your body from the beginning, and most importantly, get rid of all unnecessary strains in your
body. Being too relaxed and too loose is not good either. Just try to exist in a pure sense. As you are able
to confirm this state of natural existence, you bring your Ki--consciousness-- to the tips of your fingers.

The next step is breathing technique.

The correct physical stance is something that can be improved for a short period of time, but one would
return to one's bad habitual posture quite easily. This is because there is nothing that sustains the good
posture from within. Once you notice in the collapse of your posture, your mind can send out an
instruction to correct your posture again to your body, but if your posture is not sustained and held by
the correct breathing from within, your effort to hold good posture is only temporarily successful.
The correct posture is meant to be maintained naturally through deep breathing. Being natural
is the best, or put in a different way, you can't practice deep breathing without a natural frame of mind.
If you are irritated your breathing becomes shorter than normal, fear would make your inhalation
stronger, or if you are nervous and tense, your breathing is being stopped and withheld within your
chest, and so on--these are a few examples of the mind/breathing interaction. First, you need to realize
the nature of the relationship between the mind and the breathing, and correct your mind, or if you
notice the unnatural or undesirable frame of mind within you, by breathing in the manner that is the
opposite state of mind, try to control your emotions and desires. Of course it is easier said than done. If
you overanalyze the relation between the breathing and the mind, before you are able to control it, you
might get suffocated. To prevent that, the easiest way to control your emotion through breathing is if
you realize that you are being emotional, first of all start breathings slowly and deeply with nothing
else in mind. Compared to just waiting for your mind to calm down without doing anything, with this
method, your mind will be regulated and regain calmness much faster, along with a good posture.
In my clinic, usually I am not much concerned about the breathing, but concentrate more on the
state of the consciousness as I treat my patients. However, I practice the following method of building a
good hara (abdomen) regularly everyday.

First, inhale deeply through my nose as I inflate my lower abdomen. As I finish inhaling, inject the
breath with an imaginary pump into the Dan Den. It spread in every direction to the front, back, and
sides as if I were pumping air into a soccer ball situated in the area around CV-4. As I feel that I have
pumped enough air into the Dan Den, hold it there for a long time as you can with relaxed body and
Buddha smile.
Then, after a while, exhale slowly through my mouth. While I am exhaling, if I am aware that I have
some Jaki (evil Ki) in my mind, put them together and exhale them strongly with my breath.
As a result of your everyday training, if you reach the point in which you feel the existence of
the soccer ball in your lower abdomen without conscious effort to breathe, that means you have become
an expert oriental medical physician. Most likely, your mind is clear too, and you must be in the good
posture all the time, and you are able to make good judgment in any situation.

At this time, you will begin using a needle,
You will start needling from the posture I finished describing above. Hold the needle at the tip of the
round ring you have formed with your arms, and bring down the needle naturally and softly to the
acupuncture point of the patient as if you are lending your whole arms gently to the patient. Please
experiment with this technique and fine-tune it in your own way.