S C H E D U L E — — — — — — — — — — — 1

H1) Gassho —–———————————————– 1

H2) Aoum Mantra —————————–——— 2

H3) Treatment Flow ———————————— 3

H4) Order of Treatment —————————— 4

H5) Five phase treatment chart ————— 8

H6) The posture of the mind and body — 9

H7) Tonification ,Oshide ————————— 13

H8) Hari needle techniques ———————- 15

H9) Basic needling ————————————— 17

H10) Harmony points ———————————- 19

D A T E : 0 9 / 2 7 / 0 8

TH

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N E W M E X I C O H A R I P R O G R A M

( 1 )

S E P T E M B E R 2 7 - 2 8 2 0 0 8

S C H E D U L E A N D H A N D O U T S

Instructor: T. Koei Kuwahara, Lic.Ac. (617) 926-6986(w): E-mail: Kuahara@msn.com WWW.CULIA.NET Ehrland Truitt DOM.

826 Camino de Monte Rey, Suite A-4 Santa Fe, NM 87505 Tel: (505) 820-8786

SATURDAY, SEPTEMBER 27th, 2008

8:55 am – 4:00 pm Registration

9:00 am – 9:30 am

HA

RI P

ROG

RAM

(1)

Opening Ceremonies Keynote Address: T. Koei Kuwahara, Introduction to the complete Hari system

9:45 am - 10:30 pm

Introduction to Hari (TJM) Lecture Ⅰ

* ｄｅｆｉｎｉｔｉｏｎ * Characteristics 1, 2, 3 * SHO and Root treatment, Local treatment * Yin - Yang and five phases * Spirit, Ki (mind), Physical Body * Classification of basic needling technique * Ki feedback methods by pulse

(F9-12) What is Hari?

10:30 am - 11300 pm Practice Ⅰ Practice I: Model treatment by Hari methods

(H2)(H3)(H4) (H5) Flow Chart

11:30 am - 12:30 pm

Lecture Ⅱ: Pulse diagnosis Finding the middle/stomach Ki pulse and determining yin/yang pulses.

(F235-251) Secrets of Pulse

12:30 pm – 2:00 pm Lunch Break

2:00 pm – 3:00 pm Practice Ⅱ: Practice Ⅱ: Pulse diagnosis

3:00 pm – 3:30 pm

Lecture Ⅲ: Preparation for Ki feedback methods Supplementation and Draining of the points * Significance of points which are "presently alive"

Practice Ⅲ: Confirmation of the main treatment points * The feeling of points which are or aren't presently alive" and point locations

3:30 pm – 4:10 pm

4:00 pm – 5:00 pm Lecture Ⅳ Practice Ⅳ

Types of needles basic Hari style needle techniques and Sesshin * Spirit/ Mind /Body Posture, Oshide, Sashide (right/left hand positioning)

Basic techniques in Hari(H)

(H6) (H7) (H8) (H9)

5:00 pm-5:00 pm Q & A Closing

2008 HARI PROGRAM, NEW MEXICO

Hari Program (1)

Track 1 Subject of study

Track 2 Contents of Lecture

Track 3 Hari Practice

Track 4 # of Handouts, Fundamentals, Keyword and Resources

SUNDAY, SEPTEMBER 28th, 2008

8:50 am – 4:00 pm Registration

9:00 am – 9:10 am Mantra (H1,2)

9:10 am – 9:30 am

HA

RI P

ROG

RAM

(1)

Ki breathing

9:30 am - 10:00 pm LectureⅤ:

* Causes of diseases and symptoms (Classification of Seiki and Jaki, Kyo and Jitsu) * * * The Difference in the Generation Mechanism of

Cold and Heat

(H9)(F123-162)

10:00 am - 11:00 pm

LectureⅥ: The three steps to form primary SHO with Principles of Treatment

(F279--290) Basic Principle

11:00 am – 12:00 pm Practice Ⅴ: Diagnosis and SHO determination

12:00 pm – 1:30 pm Lunch Break

1:30 pm – 2:30 pm Practice Ⅵ

Pulse diagnosis finding middle pulse and six-position comparative pulse diagnosis for SHO

2:30 pm – 3:30 pm Practice Ⅶ:

Tonification technique and Sesshin * Practice on the apple * Spirit/ Mind /Body Posture, Oshide, Sashide (right/left hand positioning)

(H8.9)

3:30 pm – 3:45 pm Tea Break

3:45 pm – 4:45 pm Practice Ⅷ:

Tonification Technique * Depth, Obtain the Qi, Qi arrives * Checking by Ki feedback methods and practice

Essences of Acupuncture

4:45 pm – 5:00 pm Q&A

Assignments Read TJA: Fundamentals

Review your notebook and handouts. Read Assignment was indicated in next

month schedule.

Practice: middle pulse reading, basic technique on your body or friends and floating apple, point location

©Ki Science Institute 2005

Gassho (Worshiping Hands)

Gassho is an expression of the mind-heart of worship in a physical form. Worship meansto unite as in the original meaning of yoga. The life of worship promotes a world in which peoplecooperate 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, and daily existence.

To unite means that all those who developed different characteristics create a mind-heart ofoneness with each other. This is a world in which people trust each other unconditionally. Allliving creatures have an instinctive wish to experience life as joyful and pleasurable. In order tofulfill this wish, we make our way through life together by making our mind-hearts one, by shakinghands in joy with each other, by making gassho to each other, and by living in harmony with eachother. This is the true way of human life. In short, gassho means to live with a mind-heart thatworships each other. If people interact with each other with such a mind-heart, they will realize thejoy in their lives that they long for from the bottom of their hearts.

Gassho teaches us that we are all one, that there are no distinctions between one's self andothers. This is expressed in Zen Buddhism with the words jiko and tako. Jiko means to recognizeyourself within yourself, and tako means to recognize yourself within others. When you can seeeverything as yourself, then you can realize the meaning of peace and love, and will also understandhow to live your life such that you will experience them.

NM HARI 08-1 Page 1

Mantra (Holy Sound)

In the religions of the world there are many kinds of mantras. In addition to the aoum mantra ofyoga, countless people have since ancient times chanted mantras such as amen, namu amida butsu, andnamu myō hōrenge kyō, etc. Whatever the mantra, its profound and true meaning is imbued in thepledges, wishes, and prayers to put into practice a mind-heart of unconditional gratitude, repentance,humility, devotion, and love.

Since aoum is believed to be the original sound resonating throughout the universe, it is referred to asthe holy sound. In yoga it is always chanted, whether voiced or unvoiced, as a practice for concentratingone's consciousness and unifying it with the universe. The three parts have the following psychologicaland physiological meanings and effects.

A is voiced with an open mouth. When this sound is made to resonate throughout the body there is apsychological feeling of release, the tension in the arms and upper body relaxes, the body naturally bendsslightly backwards, body heat is radiated off, and the blood becomes more alkaline. (For example, whenit is hot we naturally say, "Ahh, it's hot," releasing heat from the body.)

O is voiced with a pursed mouth. When this sound is made to resonate throughout the body thetonicity of the body increases, the body naturally bends slightly forward, body heat is retained, strengthflows into the hands, and the blood becomes more acidic. (For example, when it is cold we naturally say,"Ohh, it's cold," thereby retaining heat.)

UM is voiced with a closed mouth. When this sound is made to resonate throughout the body theshoulders drop down and become even, power naturally gathers in the hara, and the blood becomes neutral.This sound unifies the mind and body and arouses one's innate abilities.

When these three sounds are voiced continuously in a repeating pattern they will resonate in harmonywith the vibration of the universe, thereby revitalizing all the cells in the body, gradually enhancing thebalance of the autonomic nervous system, and stabilizing the mind and body.

* Since the length of everyone's breath differs, you should breathe at your own pace. Also, the length ofeach individual sound (a-o-um) will be different for each person. The general principle is that you shouldelongate the sound that feels the best for you and is the easiest to make vibrate throughout your body.Also, the transition between sounds should be slow and gradual.

←… The length of breath …→

←--------------------→

A－ O－ UM－

←----→

Inhale

←… The length of breath …→

←--------------------→

A－ O－ UM－

Start Exhale End Start Exhale End

© Ki Science Institute 2004

NM HARI 08-1 Page 2

©The Hari Society 06/01/03

Ⅰ Ⅱ Ⅲ Ⅳ

Cold and Heat

Age andGender

Acute orChronic

Deficient orExcess

Prognosis

LocalTreatment

Selection ofTreatment

Pulsediagnosis

Yin Yang & Five Phase

Etiology and Stage ofdisease

Symptomology

Distinguishing the meridianAnd Pathology

Treatment Principles

Selection of points forTonification, Dispersion

Nan Jing Chapter69,75,68,49, and other.

Tonification, Dispersionneedle techniques

Finish Treatment

(1) Selection of Basic ShoConfirmation

Selectionof point

Tonificationand

Dispersion

Looking

Listening

Asking

Abdomen

Touching DX

Checking pulse & evaluationof treatment

Treatment Flow Chart for Meridian Therapy

(2) Secondary andHeat/Cold Sho

Selectionof point

Root Treatment

NM HARI 08-1 Page 3

©The Hari Society Page 1 3/16/2006

Order of the Treatment

Step 0[A] Thoracoabdominal Region and Supplementary points[B] Affected Area[C] Harmony points

Step 1Root Treatment Primary pattern

Step 2Root Treatment Secondary Pattern

Step 3Root Treatment Yang Meridian

Step 4[A] Back and Supplementary points[B] Affected Area[C] Harmony points

Step 5[A] Finish needling[B] Moxibustion[C] Home treatment

NM HARI 08-1 Page 4

©The Hari Society Page 2 3/16/2006

Step 0 Supplementary (Alarm) points, affected area and Harmony points

[A] Treating the Thoracoabdominal Region and Supplementary (Alarm) points

1. Sometimes a light sanshin or scatter needling technique is used on the abdomen at towards the

beginning of the examination. This is done when the pulse is difficult to read, and is more a part of

the examination than the treatment.

2. Use a tonifying scatter needling technique on the thoracoabdominal region when there is an

insufficiency of yang ki

3. If the circulation of ki and blood is judged to be poor due to water stagnation or blood stasis in

the thoracoabdominal region, retained needles or a single needle technique can be used, aiming at

indurations and areas of resistance or pain on pressure. The standard length of time to retain these

needles is 15 to 30 minutes.

[B] Treating the Affected Area

Treatment given on the affected area is performed while the patient is in a relaxed position.

Retained needles are often used, but a single needle technique can be used afterward.

When using retained needles on an affected area on the anterior aspect of the body, they are often

inserted at the same time that the abdomen is being treated while the patient is in a supine position.

In the case of severe symptoms, treatment can begin with the affected area in order to ease the

patient's condition as soon as possible.

[C] Harmony points: See the handout of the Harmony points

Step 1 Root Treatment: Primary Pattern

Treatment should begin with the root treatment on the yin channels. Tonification should

be used on the meridians to which essential ki is deficient.

The order to follow is given below.

A. Start by tonifying Essential Ki Deficiency that is the primary pattern of imbalance and theunderlying cause of the illness. If both deficiency and excess are involved, start by tonifying the

deficiency and then disperse the excess at the step 2. Sometimes tonification will be sufficient and it

will not be necessary to use dispersion.

B. then tonifying the "Mother" Meridian and Point

NM HARI 08-1 Page 5

©The Hari Society Page 3 3/16/2006

"The mother" refers to the generating cycle of the five phases and the relationship between each

pair of phases. Next, within each meridian there are points that are divided according to the five

phases.

Step 2 Root Treatment: Secondary pattern

Treatment for Effects on the yin meridians from Essential Ki deficient it is showing as

heat and cold. Tonification and/or dispersion should be used on the meridians to which cold and

heat are spreading.

Step 3 Root Treatment: Yang Channel pattern

Tonification and/or dispersion should be used for effects on the yang meridians to which

cold and heat are spreading.

Step 4 Supplementary (Alarm) points, affected area and Harmony points

[A] Treating the Back Points and Supplementary (Back Transport) Points

Areas of the back transport points reflect deficiency or excess according to the cold and heat

symptomology of each pattern of imbalance. After verifying the deficiency and excess of the

meridians and acupuncture points on the back, use retained needles or a single needle technique

from the upper to the lower back. However, depending on the pattern of imbalance, there are times

when only a single needle technique is used, just as with the thoracoabdominal region. The standard

length of time to retain these needles is 15 to 30 minutes.

[B] Treating the Affected Area

Treatment given on the affected area is performed while the patient is in a relaxed position.

Retained needles are often used, but a single needle technique can be used afterward.

When using retained needles on an affected area. If they are being used on the posterior aspect of

the body, they are often inserted at the same time that the back is being treated while the patient is

in a prone position.

[C] Harmony points: See the handout of the Harmony points

Step 5 Sanshin, Moxibustion and other

[A] Finish Needling

1. A Sanshin, tonifying or dispersing scatter needling technique can be used over the whole back

and dorsolateral of the lower limb after the retained needles have been removed. The purpose of this

NM HARI 08-1 Page 6

©The Hari Society Page 4 3/16/2006

is to tonify or disperse the external yang ki that flows through the greater yang channel. This will

mend any mistakes that were made during the treatment.

[B] Moxibustion

1. Direct moxibustion and cone moxibustion can be applied at the same time as the abdomen or

back is being treated or after.

2. Some acupuncture points will develop depressions or indurations due to a deficiency of

nutritive ki (blood) and fixed pressure pain from blood stasis. Acute disorders that are accompanied

by heat and that suppurate are also caused by nutritive ki (blood) deficiency. Moxibustion is

appropriate in any of these cases to deliver result.

[C] Other

Intradermal needle, Press tug, Press boll

Give them homework and suggestions for improvement of living

General Rules for Treatment

1. As a general rule, the above-mentioned treatments begin and focus with the root treatment that

is a treatment of the greatest importance, but that is not a rigid rule. The necessary steps must be

taken according to the situation. That is, all parts and kinds of treatment have equal value. Moreover,

while there is in actuality a temporal sequence to treatment, to the practitioner it feels as if

everything is being done at the same time. That is why it is said that the root and local treatments

are two faces of the same coin, a harmonious whole.

2. The order of local treatment is given while thinking about yin and yang. For instance, treatment

starts on the lower limbs if the affected area is in the upper body, and begins in the upper body is

the affected area is in the lower limbs. Treatment begins on the back if the affected area is in the

abdomen and beings on the abdomen if the affected area is in the back.

NM HARI 08-1 Page 7

©The Hari Society 2006/01/03

Basic Japanese Meridian Therapy(KeirakuChiryo)

Tx(step1):“healthier”sideor

♂→Ⓛ+♀→Ⓡ

LUShoSx: Kiprob.,emotionalprob.,weakimmunesystem,breathingprob.,chestdiscomfort,respiratoryprob.(cough,asthma+etc.),shoulderstiffness,tightnessbetweenscapulas,dry,roughskin,skinprob.,thumbprob.(tendonitis),constipation,hemorrhoids,frequenturination,cystitis,whitecomplexion.Dxarea: ① Depression,soft,roughon L RⓇ costal(LR14)area +tight,pressurepain,andpulsingon Ⓡ ST24-27area.② LU１,GV12,LU9.Ⓟ 1̊ →DeficiencyontheLU+SP 2̊ →LR

SPShoSx: Allkindsofdigestiveprob.,constipation,diarrhea,diabetes,cravingforsweets,breastprob.(painand/orswelling),soresonlips+gums,fatigue,heavylimbs+body,emotionalprob.,neurosis,overthinking,swollen+redeyelids,bunion,flatfeet,HDTprob.,palpitation,irregularpulse,angina,HTattack,yellowishcomplexion,jointpain, Ⓛ shoulderpain.Dxarea: ① Soft,deficient,moist,possiblydepressed L RtorighttouchonCV12aroundnavelarea.② Slighttension(notstrong)on Ⓛ costalarea,SP3,4,13,15.Ⓟ 1̊ →DeficiencyontheSP+HT 2̊ →KDorLR

KDShoSx: Developmentprob.,Ob-GYNprob.,bonesbreakeasily,osteoporosis,dentalprob.,jointprob.(knee,ankle,+etc.),urinaryprob.,chronicconstipationand/ordiarrhea,lowerbodyedema,RBCprob.,memoryprob.,tinnitus,hearingprob.,coldhand+feet,coldlowerabdo.,coldabove+coldbelow(counterflowKi),fearfulness,hairfallsouteasily,grayhair,lowerbacksore+colddeficient,tiredaftereating,darkcomplexion,esp.darkbeloweyes.Dxarea: ① Soft,coolordeficient(lighttouch)on L RKD16,CV5.7.8.,+lowerabdo.area.KD2,3,CV7,KID16,puffinessaround② SlighttensionontheSTlineonlowerabdo.area.Ⓟ 1̊ →DeficiencyontheKID+LU. 2̊ →SP

LRShoSx: Bloodstasisprob.(pigmentation,moles,vascularspiders,+etc.),hormonal+endocrineprob.,bleedingdisorders,skindisorderswithraisedbumps(acne,boils,etc.),tightmuscles,swollenmuscles,muscularimbalance,acutebackpain(strain,sprain,slippeddisc,+etc.),Rshoulderprob.(stiffness+tightness),Llegprob.,neuralgia(sciatica),hernias,jointdeformities,emotionalsensitivity,stress,emotional/mentalprob.,neurosis,irritability,anger,insomnia,visionprob.ingeneral,nailprob.ingeneral,aversiontowind,windcausestightstiffsoremuscles,sexorganprob.,urinaryprob.(cystitis),bigtoeprob.,goat,subcostal/costalpain+discomfort,swollenribs,sinus+nasalprob.,H/A(esp.chronic,esp.crown+aroundeyelids,migraine) dizziness,frequentfainting,constipation,asthma,.Dxarea: ① SoftanddeficientontheⓁ +Ⓡ ASIS.② Ⓛ LR9-SP10area,tight, L Rsoreonthe Ⓛ(heatP.) Ⓡ(ExcessP.)subcostalarea.Ⓟ 1̊ →DeficiencyontheLR+KD. 2̊ →LUorSP

Step1Tonifytoni.Pt.of1̊ meridian+HoraryPt.ofmothermeridian.

LU9+SP3

SP3+PC7

KD7+

LU8orLU5

LR8+KD10

Step2Tx2 .̊Deficient→tonifyExcess→disperseTxoppositesideofStep1

LR3

KD3orLR3

SP3

SP3orLU9

Step3 ❶TonifyDefi.LuoorSourcePt.ofYangmeridian.Samesideofbodyaspulse.✩IfallyangareDeficient.→Toni.ST36orTW4bilaterallyFindDeficientPt

Left

SI4or7GB40or37BL64or58

Right

LI11,4,or6ST36,42,or

40TW4or5

OkyuTxOkyu(sesamesize)onDuMaiandBack-ShuPtPressure painand/ordeficient (corncaved) Pt

Pxw/softandsilky(smooth)skinPxw/verysensitivetoheat

Pxw/averageskinDeficient,sticky, and/orflaccid Pt

Rough, tightanddeficient (corncaved) withindurations Pt

❷DisperseExcessLuoPt.ofYangmeridian.SamesideofbodyaspulseorSxside

Left

SI7GB37BL58

Right

LI6ST40TW5

#ofOkyu

x3

x5

x7

NM HARI 08-1 Page 8

"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 Kithrough 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 anddispersion techniques. To move, Ki, the practitioner's frame of mind and physical posture are veryimportant. Though mind and body cannot be separated, in this article, let us begin by discussingphysical posture first.

If acupuncture works only because of the stimulation generated by the penetration ofthe patient's skin by the metallic needle, there should be no need for the discussion of the properneedling posture. Yet, based on the collective experimentations by the Hari Association using Kozatomethod/ Ki feedback methods by pulse, the inner workings of acupuncture is not so simple. We havediscovered that at the moment the practitioner changes his/her posture, even though the practitioner isonly placing his/her Oshide on the patient's acupuncture point without needle, the patient's pulse, skincondition, and breathing change without fail. Sometimes, the observer can detect those changes even ifthe practitioner's hand is out of contact with the patient. This phenomenon suggests that there issomething already at work even before the needle, as the primary acupuncture instrument, contacts apoint 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 wouldlead the acupuncturist to health and there are also postures that would make him/her unhealthy. Forinstance, if you are in the habit of working in a slouching posture or always working at the desk in astooped over position, it will oppress your internal organs over a long period of time. Moreover. It can beeasily understood that this kind of habitual bad posture will eventually result in disorders either in theform of pain, or abnormal curvature of the spine.

The relationship between posture and health has been studied since ancient times, andwe have no trouble finding various ways to study it. For example, you can take courses on Ki Koexercise, Aikido, Yoga, Tai Chi Chuan, Alexander Therapy, etc. These specific examples are the onesthat I, myself, have studied, and there are many more. However, the point is that in both Asian andEuropean traditions, there are many disciplines whose teachings are designed to benefit health andlongevity, and essentially their teachings have to do with learning the correct posture for each stance ortechnique.To put it differently, by changing posture, the acupuncturist's Ki can change to the type of Ki that canheal or the Ki that causes illness, and this change will be directly transmitted to the patient. I don'tmeant to rub it in, but I'd like to stress that this change in Ki occurs within the acupuncturist. Theacupuncturist's hand may or may not be in contact with the patient's body, so we have to assume that it

NM HARI 08-1 Page 9

is the Ki that's being emitted by the acupuncturist that influences the success or failure of the patient'shealing process.

It is easy to understand the reason why the good needling posture is important, and it is alsoeasy to understand how to make a good posture in-concept. However, to actually master the properneedling posture and incorporate it in your everyday practice can often take a long time. In order toaddress this problem, we use the Kozato method/ Ki feedback methods by pulse, which makes itpossible 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 ourexperiences as Hari instructors. So, in the following section, let us review each step and the criteriainvolved. For actual practice of the needling stance, you should check your performance of each step byusing Kozato method/ 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 breath 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 treatmenttable, 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 asKD-1. Stand at KD-I and also breath through KD-1. Be conscious of them.

*Slightly bend your knees. You only need to bend a little. Again, depending upon the height of thetreatment 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 areaaround CV-4). This might be little difficult. To do it correctly, move your pelvis slightly posterior andupward 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 feelas 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 cannaturally withhold Ki energy (as if you are pumping air into a balloon situated in Dan Den) not frommuscular 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 KD-l and Dan Den in the lower half of your body

NM HARI 08-1 Page 10

*For your upper body, your mouth should be closed, and be conscious of GV-20. Connect the healinguniversal Ki (healing type of Tian Qi) to your GV-20 as if you are connecting a rope brought down fromheaven to your GV-20. As the rope is connected to GV-20, then pull the rope up. Then, lower your upperbody that's now suspended by the rope from heaven on to your lower body, which is forming a trianglewith your Dan Den and KD-1 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, andthe outer corners of your eyes should be slightly pointing downward, and the corners of your mouthcurled a little upward. Smile as if you are Buddha. The shape of your lips is such that if you exaggerateit 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 frontof your body. Then, put your fingers of both hands close together. Do you feel the Ki going in and outthrough your fingers? If your fingers are not emitting the Ki yet, loosen your shoulders, elbows, andwrists. Make your whole body more soft and relaxed, and then try to run some energy through yourfingers. You must have surely felt Ki by this time. If you haven't. Then close your eyes and check everypart of your body from the beginning, and most importantly, get rid of all unnecessary strains in yourbody. Being too relaxed and too loose is not good either. Just try to exist in a pure sense. As you are ableto 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 wouldreturn to one's bad habitual posture quite easily. This is because there is nothing that sustains the goodposture from within. Once you notice in the collapse of your posture, your mind can send out aninstruction to correct your posture again to your body, but if your posture is not sustained and held bythe 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 naturalis 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 inhalationstronger, or if you are nervous and tense, your breathing is being stopped and withheld within yourchest, and so on--these are a few examples of the mind/breathing interaction. First, you need to realizethe nature of the relationship between the mind and the breathing, and correct your mind, or if younotice the unnatural or undesirable frame of mind within you, by breathing in the manner that is theopposite state of mind, try to control your emotions and desires. Of course it is easier said than done. Ifyou overanalyze the relation between the breathing and the mind, before you are able to control it, youmight get suffocated. To prevent that, the easiest way to control your emotion through breathing is ifyou realize that you are being emotional, first of all start breathings slowly and deeply with nothing

NM HARI 08-1 Page 11

else in mind. Compared to just waiting for your mind to calm down without doing anything, with thismethod, 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 thestate of the consciousness as I treat my patients. However, I practice the following method of building agood hara (abdomen) regularly everyday.

First, inhale deeply through my nose as I inflate my lower abdomen. As I finish inhaling, inject thebreath with an imaginary pump into the Dan Den. It spread in every direction to the front, back, andsides as if I were pumping air into a soccer ball situated in the area around CV-4. As I feel that I havepumped enough air into the Dan Den, hold it there for a long time as you can with relaxed body andBuddha smile.Then, after a while, exhale slowly through my mouth. While I am exhaling, if I am aware that I havesome 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 ofthe soccer ball in your lower abdomen without conscious effort to breathe, that means you have becomean expert oriental medical physician. Most likely, your mind is clear too, and you must be in the goodposture 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 theround ring you have formed with your arms, and bring down the needle naturally and softly to theacupuncture point of the patient as if you are lending your whole arms gently to the patient. Pleaseexperiment with this technique and fine-tune it in your own way.

NM HARI 08-1 Page 12

Tonification Technique:Importance of Left Hand (Oshide)

T. Koei Kuwahara 030506After arriving in the U.S.. 1 was quite surprised to find that acupuncturists here are instructed not to use the left hand

when needling. I'd always thought skillful use of the left hand use was necessary for needle technique. Not to use the left hand inthis way is unheard of in Japan. Although I understood the issue of Clean Needle Technique in the U.S.. I felt anxious about it. Inorder to meet sterilization standards of medical institutions such as hospitals, only the right hand is used to insert and one cannottouch the shaft of the needle. Similar rules apply to point location.In general, sterilized cotton balls or gauze is used on selected points or to grasp the shaft of the needle (this rule seems to havebeen adopted recently).

In the classics, the importance of using the left hand is written as "the left hand protects the Ki". What does this mean? I wouldlike you to understand the facts from our studies and learn from their results, so you can master the tonification technique. Inprevious journals I wrote about the physical and mental attitudes which affect the treatment. This time I will describe the details ofneedle technique. In Hari basic needle technique is very important. 1 will also describe how the pulse changes with the needletechnique.

Shape of the OshideA. General Technique

You can make the Oshide (with your thumb and index finger) in the shape of a full moon, half moon or crescent. In the HariSociety, it is said that any shape is good, but the full moon shape is best. In addition, the tips of the Oshide fingers should beclosed together. If the tip of the fingers are uneven with each other, it is said that the Ki does not come together.

The left hand is placed lightly on the patients' body as if your Oshide is a feather. You must pay particular attention to theweight of your thumb and index fingers. It is common to increase the weight on your fingers during the needle insertion withoutyour awareness.

The Kamen ("bottom face", the part of the thumb and index finger which contact the skin of the point) of the Oshide shouldstick to the skin lightly; especially if you are a beginner, this will give better results. Place the other three fingers lightly on thepatients' body (as if you are coveting the patients' body) to stabilize the Oshide. When you are ready for needle manipulation,make sure that your left hand is stable and unmovable. And remember that your fingers, wrist, elbow, shoulder and your entirebody need to be loose and relaxed.

Pulse Changes: If the Oshide: is heavy, the pulse becomes sinking and hard; is too light, the pulse becomes floating and wide;or other areas of the body have excess tension, the pulse becomes hard and rough; is unstable and moves, the pulse becomesunstable or rapid.

B. Preparing for tonification techniqueYour left hand (Oshide) is on a selected point on your patient. At this time, the tip of the needle peeking out from the Kamen

touches the selected point. The tip of the needle should not be exposed to the air. The method is as follows:As you tighten the Oshide, the space between the Oshide fingers and the patients' skin becomes smaller. Also, try to close the

Kamen (side of your thumb and index finger that touches the patient) more tightly;From the posterior view, the tip of the needle should be in the center of the Kamen. Don't just use the tips of the fingers; the

more contact the finger joints make on your Oshide, the longer the treatment lasts. It strengthens the Tonification method andmakes the space between the Oshide fingers and the patients' skin smaller.

Pulse Changes: If the Kamen of the Oshide is not closed enough, the tip of the needle is exposed; Ki leaks. The pulse becomeswide, soft, floating or rapid. It becomes a Kyo (deficient) type pulse. If it is closed enough and the tip of the needle is not exposed,Ki does not leak the pulse outline is clear, and the pulse becomes resilient and Jitsu (excess) type.

Sayuatsu (Right-left pressure, or the pressure of the thumb and index finger)This is especially important. We say "Sayuatsu brings Tonification"; it is our common understanding in the Hari Society.

Controlling the Sayuatsu has a big influence on the treatment; simultaneously it balances the pulse quality.When I was apprenticed at Fukushima sensei's Clinic, he used to point out my lack of Sayuatsu. Therefore I tightened the

Sayuatsu a lot, and then I was able to make a strong pulse without leaking Ki. This makes a big difference in the results of thetonification technique and the durability of the treatment. This Sayuatsu was the result of clinical study by Fukushima sensei,Kozato sensei and other senior teachers.

Another very important point about Sayuatsu is that it increases your concentration. As a beginner, lack of concentrationmakes for a lack of strength in the pulse. The treatment is not strong enough. The right usage of Sayuatsu helps to harmonize thepulse quality.

Attention: In order not to leak the Ki. The Sayuatsu is always essential but in the following instances it is impossible to

NM HARI 08-1 Page 13

apply: So, please be careful. If the Sayuatsu is too strong, the needle cannot be advanced. During the needle advance, the pulsewill start changing. You need to be aware of that the treatment is already starting at this time. If your Sayuatsu is slightly loose(but not wide open), and your concentration is on the tip of the needle, then you will avoid Ki leakage. When the needleapproaches the point, increase the Sayuatsu slightly and close the Oshide. Continue to advance the needle until it reaches the mostappropriate depth for the patient. When you've reached the right depth, apply more Sayuatsu then proceed with the tonificationtechnique. If Sayuatsu is too strong, the needle does not advance. If Sayuatsu is too little, Ki leaks. After you gather sufficient Ki,you simultaneously close the Oshide and remove the needle with 100% of concentration.

Pulse Changes: If Sayuatsu is too weak, the pulse becomes soft and slightly wide; too strong, and the pulse becomes tight andhard; strong enough, and the pulse becomes consolidated and rich; 100% applied when removing the needle, and the pulsebecomes better after removing the needle; weak when removing the needle, the pulse reverts soon after improving. It is necessaryto control the Sayuatsu depending on the patients' optimal pulse quality and physical condition. As a clinical tip, when you treat apatient who has floating pulse quality and weak physical type, you apply 70-80% Sayuatsu for tonification. When you treat apatient who has a strong pulse quality with a lot of Jaki, you apply 50 - 60% Sayuatsu for tonification. Thesealso differ in Summer and Winter.

Another Important Factor for the Left HandPainful needle insertion should be avoided. If your Oshide is good, the patient feels no pain even if the needle touches or

pushing the skin. The patient just feels the Ki sensation on the meridian or on the point. If the needle manipulation is painful, thepulse becomes unbalanced and then the balanced pulse quality is hard to bring back.Also. with painful technique, the point does not accept your technique as the tonification, and Ki energy is not sent to a deep level.Painful needling is not appropriate for the purpose of Honchiho (Root treatment) which targets the cause of the disease. Painlesstreatment serves to protect the Ki.Kozato, former vice president of the Toyo Hari Association, used to say that if you attain the highest quality tonification technique,you do not need any other techniques. As you already know, the cause of disease originates from ln-Kyo (Yin deficiency). Whenthis Kyo condition of the body is being treated with perfect tonification technique, Ja (evil) will not enter the body. Even if the Jadoes enter, it will be expelled from the body due to the strength of the Ki. Therefore, good tonification technique in the Honchihois enough for treating illness. As Kozato sensei stated, the goal for acupuncture training is to master tonification technique

What I have introduced here comes from the results of the Hari Society studies and from my own experiences which may helpyour tonification technique. But these are not the final results. Also, this information about technique is given to you according tothe Society's rules. All Hari members share this same basic technique. Other associations' techniques are a little different. If youuse different techniques, you will get different results; so please use the same basic technique taught in the Hari Society if youwould like to see the same results.Finally, I would like you not only to talk about this technique, but also please keep practicing it with our colleagues.

NM HARI 08-1 Page 14

Basic Needle Technique in the HARI©The Hari Society 1/2006

Basic shape of Oshide1. Place the pisiform bone of the oshide on the meridian with the point to be needled and form the oshide. Palpate the meridian with the medial tip of the thumb or index finger to locate the point. Atthis time, the distal interphalangeal joint of the little finger should be resting on the patient’s skin. 2. When you have located the point, rotate the thumb radially to open a little space between thumb and patient’s skin while leaving the medial line of the thumb in contact with the point. Bring theindex finger over to the thumb and align their medial tips, forming a semicircle oshide.3. Raise the metacarpophalangeal joint of the thumb and move it distally along the meridian to bend the joint and move the oshide into a circular shape

Only move the index finger after forming the full circle shape; do not move the thumb.4. At the same time, raise the metacarpophalangeal joint of the little finger and make sure to align the tips of the thumb and index finger, bringing the ungual tips together. This forms the basicshape

At this time, only the tips of the five fingers and the pisiform bone should be touching the patient’s skin. The shape should feel like you are holding a golf ball in your palm.Oshide for tonificationSayuatsu generates tonification. In line with this principle, form the tonification oshide by starting with the basic shape and gently applying Sayuatsu at the opposite side from the surfacecontacting the patient. Sashide, you may use the easiest manipulation method for you; ultimately, however, insertion occurs with the ring finger acting as the point of support.Oshide for dispersionForm the dispersion oshide by starting with the basic shape and relaxing the hand so that the metacarpophalangeal joint of the little finger touches the patient’s skin and the finger nails of the thumb and index finger separate slightly at the opposite side from the surface contacting the patient.PenetrationWithout applying sayuatsu to the basic shape, slightly open the tips of the thumb and index finger and bring the needle into this space, touching the needle tip to the point, then close this space.With the needle touching the point, apply sayuatsu to close the space at the opposite side of thumb/index finger from the surface contacting the patient, bringing the finger nails together. By formingthe tonification oshide, the needle will penetrate the skin

Size, depth Angle,flow

Holding, insertion Movement Removal Pulse, Remark

Tonification Technique (Hoho) The purpose of tonification is to tonify weak life force.

HO

#1-2 silver, Goldor 00,0,1stainless,

Contact -1mmdepth

Placeneedle

with flowof

meridian(smallerangle is

moretonifying)

After removing the needle, close thepoint. Insert the needle slowly and

remove it quickly. Sayuatsugenerates tonification. Retaining aneedle generates tonification. Holdneedle very lightly, allow weight ofneedle to take the tip of the needleto the point. Advance the needle tothe desired depth without any pain

Increase Sayuatsu at the center of thefingers with no downward pressure.Should feel needle in oshide. Gather

Ki; Keep apply light mind pressure topoint in the appropriate depth that

you feel connection to the patient, holdor advance the needle with intention

that obtain ki.

After you obtain maximal ki in the O-ring,gently applying sayuatsu at the opposite

side from the surface contacting the patientto release ki and focus attention on

converges and crystallization. When youobserve crystal of the ki in the point,

simultaneously quickly remove needle,close hole and use your thumb to give a

final burst of tonification, sending kicoursing through the meridian.

Middle pulse is deficient(lack of the centripetal

force).Essence of Ho is equal

L/R pressure uponneedle (sayuatsu)

Integration with Relax,focus and feel connection

with patent andwholeness.

Dispersion within Tonification (Ho tyu no Sha) The purpose is to both remove deficient-type evil and to tonify weak life force.

Blood(yin)LevelKen

# 2, 3 silver or#1,2 stainlessusually at luo

points1-2 mm depth

againstflow of

meridian(about 60degrees)

When you disperse, hold needlemore firmly than HO and gently

more than SHA so as to be able toslide fingers on needle handle

without moving the needle. Needleshould be move only slightly, butwith a clear image in your mind’s

eye.

(Heat P.) From the position of the basicoshide shape, remove the evil by using

techniques such as needle flicking.Once the evil ki has been removed,

return to the tonification oshide andtonify the patient’s life force.

(Cold P.) First tonification thendispersion (with gentle manipulations;

turning motion with thrusting andlifting )

(Heat P.) Remove the needle using thesame techniques as for standard

tonification.(Cold P. and Yang deficient) Maintain

sayuatsu pressure, seal kamen airtight;SLOW removal, no downward pressure

Do not close hole

(Heat P.) Whole pulse islittle floating excess,

with hard twig-like/stifffeeling usually with

chronic diseases(Cold P.) Whole pulse is

sinking, thin, hard.Sometime it is slippery.

Deficien

t-typeevil Ki(yang)

LevelKo

#1 or 2 silver or#1 stainless

usually at luopoints

0-1 mm depth

“ More light movement thanKetsu(blood) level more tonification

Virtually no movement of the needle(intentional movement)

" (H.P.)whole pulse littlefloating, excess with like

a dry, withered leaf(C.P.) thin, Sometime it

is slippery with leaf.

Dispersion Techniques (Sha-Ho) The purpose is to remove excessive evil within the Yin or Yang channels.

NM HARI 08-1 Page 15

YangOPI w/

Df.H.w/Df.fluid

#1,2 stainless or#2, 3 silver

0-2 mm depth

againstflow of

meridian(about 60degrees)

With dispersion oshide, hold needlefairly tightly and quickly advance to

0-2 mm and after release evil ki,remove it quickly with Kaatsu.

After removing the needle, leave thepoint open.

Kaatsu generates dispersion.

Lift up and down with quick but smallamplitude

(Shaka-Shaka-Shaka Pop!)Slight flicking. separate evil Ki from

good Ki

Quickly flatten the oshide without movingthe sashide, thereby applying kaatsu and

removing the needle.Do not close the point.

Moving a needlegenerates dispersion.

Pulse is full, floating butwithout luster orsmoothness (EPI)

Excessive

evil

YinEx. Heat evil inBlood or Blood

stasis

#2 or 3 stainless1-3 mm depth “

Hold needle firmly and advancequickly 2-4 mm to connect to the

evil ki, and after release it, removeneedle slowly with greater Kaatsu.

Turning motion with thrusting andlifting needle with wider and moredeliberate amplitude; Slower andlonger strokes (Zoooka, Zoooka,

Zoooka, Zoooom!)

The moment the resistance becomes slack,twist the needle slightly to entwine evil on

the needle point. Without moving yoursashide, gradually apply kaatsu by

flattening oshide slowly. Finally, applyslightly greater kaatsu around the point so

that the palm of the hand just abouttouches the patient’s skin

Pulse is wiry, taut,Excess, strong. (Blood

stasis)

Transport dispersion (Yu-Sha)The purpose is to flush stagnation within meridians caused by abundant ki (which is caused by imbalance in the five phases, not by evil ki).

YUSHA

# 2, 3 silver or#1,2 stainlessusually at the

controllingcycling point

1-2 mm depth

Againstflow of

meridian(about 60degrees)

Insert the needle slowlyIn the tonification oshide shape,

Disperse the meridian by moving theneedle about as much as is caused bysqueezing and releasing the handle.

Stop the moment the resistancebecomes slack. Afterward, tonify the

point by retaining the needle slightly.

Remove the needle with the sametechnique as for regular tonification and

close the point.Do not infuse the meridian with life force

The needle is retained totonify the controlling

cycling point, but in thiscase you must not tonifythe meridian, as is donein regular tonification.

Harmonizing Technique (Wa-Ho) After that evil ki has been sedated. Waho is used when patient is presenting in the process of changing.

WAHO

#2 or 3 silveror

#1, 2 or 3stainless

1-3 mm depth

with flowat 45

degreeangle

Needle advance to appropriatedepth (according pulse quality) with

intention to have harmony.(No evil Ki)

Advance very lightly to 1-3 mm andmaintain depth with basic oshide.Lightly push then release while

keeping contact with at least oneSashide finger (squeezing action) until

Ki feels smooth and obstructionremoved (10-60sec)

slowly remove with no downward pressure;retain oshide on the point for one breath

Do not close hole

It has balanced withinyin and yang (no evil ki)

But Pulse lackssmoothness. Often seenin secondary sho “Liver”(sometimes with Spleen

or Lung)

Scattering Needle (San-Shin) The sanshin technique is used for tonification or dispersion of defensive ki during the local treatment

Cold Sanshin

Tonification

#1 to #2 silveror #0 to #1stainless,

Contact needle

Lowangle“

It is used to treat cold (depression,dampness, flaccid, cold) in thesuperficial areas of the body

without being particular aboutspecific acupuncture points.

Without an insertion tube, do it slowly,making sure to always employ thetechnique with a well-formed oshide.The tip of the needle should only justtouch the skin without causing the

slightest pain.

The area on which the sanshin techniquewas performed should turn red, or it should

become moist, feel warm and dry to thepatient. Gently stroke the area before and

after performing sanshin.

Heat

SanshinDispersion

#2 to 3 silver or#1 to #5

stainless,Contact needle

Slightlyhigh

angle“

It is used to treat heat (pressurepain, protuberance, dryness, hard,

rough, heat) in the superficial areasof the body without being particularabout specific acupuncture points.

Lightly bouncing the oshide or sashideor gently massage, pinching. Use the

stroking dispersion technique. Fordispersion it is fine if the patient feels

a little pain.

The heat-ki should disappear after doingthis technique.

It should become moist, softer and feel coolto the patient. Gently stroke the areabefore and after performing sanshin.

Mid-day / Mid-night (Chinese Clock treatment)

SHIGO

#30 gauge goldneedle usuallyon luo points

(also source orxi-cleft or mosttender point)Contact -1mm

depth

5 to 30degreeangle

with flow

Tonification technique: Can dobefore root treatment for acute

symptom relief

Use for: acute symptoms on singlechannel (treat opposite side); for

symptom recurring at same time; foractual time of initial trauma

Treatment can take up to 1minute butusually takes 30 seconds or less.

Remove slowly, close hole.

Apply 15 half grainsized Okyu moxa to

point followingtreatment; can finish

with gold press ball forchild or home applied

Okyu moxa

NM HARI 08-1 Page 16

HARI BASIC NEEDLINGKi Shinpo Society: June 19-20, 2005 © The Hari Society 2005/12/16

The process described here, from meridian palpation to needle insertion, is common to all techniques.Basic shape

1. Place the pisiform bone of the oshide (supporting hand) on the meridian with the point to be needled and formthe oshide with the pisiform bone, little finger, ring finger, and middle finger. Palpate the meridian with themedial tip of the thumb to locate the point. At this time, the distal interphalangeal joint of the little finger shouldbe resting on the patient’s skin.

2. When you have located the point, rotate the thumb radially to open a little space between thumb and patient’s skin while leaving the medial line of the thumb in contact with the point. Bring the index finger over to thethumb and align their medial tips, forming a semicircle oshide.

3. Raise the metacarpophalangeal joint of the thumb and move it distally along the meridian to bend the joint andmove the oshide into a circular shape (note 1).

4. At the same time, raise the metacarpophalangeal joint of the little finger and make sure to align the tips of thethumb and index finger, bringing the ungual tips together. This forms the basic shape (notes 3 and 4).

Oshide for tonificationSayuatsu (lateral pressure from the thumb and index finger) generates tonification. In line with this principle, formthe tonification oshide by starting with the basic shape and gently applying lateral pressure between the thumb andindex finger at the opposite side from the surface contacting the patient, but not enough to make the fingernails turnwhite.Oshide for dispersionForm the dispersion oshide by starting with the basic shape and relaxing the hand so that the metacarpophalangealjoint of the little finger touches the patient’s skin and the finger nails of the thumb and index finger separate slightlyat the opposite side from the surface contacting the patient.PenetrationWith the needle touching the point, apply sayuatsu to close the space at the opposite side of thumb/index finger fromthe surface contacting the patient, bringing the finger nails together. By forming the tonification oshide, the needlewill penetrate the skin (notes 2 and 5).Notes:

1. Only move the index finger after forming the full circle shape; do not move the thumb.2. Without applying sayuatsu to the basic shape, slightly open the tips of the thumb and index finger and bring the

needle into this space, touching the needle tip to the point.3. At this time, only the tips of the five fingers and the pisiform bone should be touching the patient’s skin. 4. This maneuver will raise the metacarpophalangeal joint. However, concentrating on raising the

metacarpophalangeal joint may cause the space between the tips of the thumb and index finger to open; becareful to not let this happen. The shape should feel like you are holding a golf ball in your palm.

5. Manipulation of the sashide (inserting hand) differs between the sighted, the blind, and people in general.Accordingly, you may use the easiest method for you; ultimately, however, insertion occurs with the ring fingeracting as the point of support.

Techniques: Essential principles of basic needling1. Angle: Insert the needle in the direction with the flow of the meridian to tonify and in the direction opposite to

the flow of the meridian to disperse.2. Open or closed point: After removing the needle, close the point for tonification and leave the point open for

dispersion.3. Speed: For tonification, insert the needle slowly and remove it quickly. For dispersion, insert the needle quickly

and remove it slowly.4. Sayuatsu generates tonification. Kaatsu (downward pressure) generates dispersion.5. Retaining a needle generates tonification. Moving a needle generates dispersion.

TonificationThe purpose of tonification is to tonify weak life force.

1. Insert the needle slowly to the desired depth in the direction of the flow of the meridian.2. Tonify by infusing life force into the patient while maintaining the tonification oshide (note 1).

For tonification, remove the needle by performing the following maneuvers (a-c) quickly at the same time. Atthe end, your hand should be back in the same position as when you located the point.

a. Remove the needle by quickly curling the little finger of your sashide as if forming a fist.b. Drop the metacarpophalangeal joint of the little finger of your oshide.c. Straighten the metacarpophalangeal joint of the thumb of your oshide by moving the joint along the

meridian in the direction of the pisiform bone, and close the point.

NM HARI 08-1 Page 17

3. For tonification, remove the needle with your sashide. By removing the needle with the sashide, which canperform the maneuver quickly, the oshide is able to quickly close the point.Note 1: The practitioner infuses life force from the universe into the patient through his or her sashide and oshide,channeled through the needle. (The sashide alone or the oshide alone is also fine, as the hand from which ki emergesreadily differs from person to person.)Important note: When using this needle removal maneuver after tonification or dispersion within tonification, useyour thumb to give a final burst of tonification, sending ki coursing through the meridian.DispersionIn line with the principle that kaatsu generates dispersion, when performing dispersion the needle is removed whileapplying kaatsu with the oshide.Yang excessThe purpose is to remove excessive evil within the yang channels.

1. Insert the needle quickly to the desired depth in the direction opposite to the flow of the meridian.2. Form the dispersion oshide (note 1).3. Quickly vibrate the needle shallowly (note 2).4. The moment resistance becomes slack, quickly flatten the metacarpophalangeal joints of the four fingers (i.e. not

including the thumb) of your oshide against the skin of the patient without moving the sashide, thereby applyingkaatsu around the point and removing the needle. Do not close the point.

Notes:1. Drop the metacarpophalangeal joint of the little finger completely so that the space opens between the thumb

and index finger at the opposite side from the surface contacting the patient, making it easy for evil ki to escape.2. Large vibrations will cause the needle to come out of the point. Accordingly, the needle should be move only

slightly, but with a clear image in your mind’s eye.Yin excessThe purpose is to remove excessive evil in the yin channels.

1. Insert the needle quickly to the desired depth in the direction opposite to the flow of the meridian.2. Form the dispersion oshide and move the needle slowly in long strokes (note 1).3. The moment the resistance becomes slack, twist the needle slightly to entwine evil on the needle point.4. Without moving your sashide, apply kaatsu around the point with the metacarpophalangeal joints of the four

fingers of your oshide in order (note 2) and remove the needle. Do not close the point.Notes:

1. Actually moving the needle will cause it to come out of the point. Accordingly, the needle should be moved mainlyin your mind’s eye.

2. How to apply kaatsu. Perform the following maneuvers (a-c) in order.a. When lowering the metacarpophalangeal joints of the oshide, do not apply kaatsu until reaching the position

at the end of dispersion for yang excess.b. Gradually apply kaatsu by flattening the metacarpophalangeal joints of the four fingers slowly.c. Finally, apply slightly greater kaatsu around the point so that the palm of the hand just about touches thepatient’s skin.

Dispersion within tonificationThe purpose is to both remove deficient-type evil and to tonify weak life force.

1. Penetrate the skin in the direction opposite to the flow of the meridian and insert the needle to the desired depth.2. From the position of the basic oshide shape, remove the evil by using techniques such as needle flicking.Once the evil ki has been removed, return to the tonification oshide and tonify thepatient’s life force.3. Finally, remove the needle using the same techniques as for standard tonification.

Transport dispersionThe purpose is to flush stagnation within meridians caused by abundant ki (which is caused by imbalance in the fivephases, not by evil ki).

1. Insert the needle slowly at the controlling cycling point of the meridian to the desired depth in the directionopposite to the flow of the meridian.

2. In the tonification oshide shape, disperse the meridian by moving the needle about as much as is caused bysqueezing and releasing the handle. Stop the moment the resistance becomes slack.

3. Afterward, tonify the point by retaining the needle slightly, thereby bringing the meridian under control. Do notinfuse the meridian with life force (note).

4. Remove the needle with the same technique as for regular tonification and close the point.Note: Moving the needle generates dispersion; retaining the needle generates tonification. The needle is retained totonify the controlling cycling point, but in this case you must not tonify the meridian, as is done in regular tonification.Naturally, you should not sending ki coursing through the meridian when closing the point, as is done with regulartonification and dispersion within tonification.

NM HARI 08-1 Page 18

© T. Koei Kuwahara - 1 - 03/16/06

Harmony Points

These points are used for general health maintenance. They are used for the modern lifestyle

that includes the many different stressors of society (political turmoil, job stress, etc.). These

points are used in local treatment (at step 0 and step 4), but Japanese Meridian Therapy

practitioners sometimes use these points in root treatment. The points are used in conjunction to

those points used in the primary and secondary diagnosis. The Harmony points are chosen only if

there are indurations, gummies or pressure-pain at the individual points. The following is a

general guideline when considering the number of Harmony points used during a treatment: 1).

Cold pattern sho/pattern: uses one point in the area of heaven, earth, and man needle with #00

needle. 2). Heat pattern sho/pattern: about two points may be chosen in each of the above areas

with #1 needle.

Step 0 –Front:

Heaven area: main point is located half cun posterior to Taiyang. Additional points are YinTang,

GV20 and a point that can be found between LU5 and LI11. These points are used to calm the

Shen and reduce stress. The point between LU5 and LI11 is used to increase and circulate Ki.

Human area: CV12 is the main human point. This point assists the post-natal Ki, and the

digestive function, it also increases Yang Ki. An additional point is ST19. ST19 helps reduce

stress and aids to move digestion from excessive food consumption.

Earth area: CV4 helps pre-natal Ki. Additional points include KD7. KD7 is 1.5 cun above KD3.

It assists the KD Jing/Yin. You can use these points even if they do not present a KD diagnosis.

A busy lifestyle contributes to individuals wasting their KD Jing.

Step 4 –Back:

Heaven: point is located between BL10 and GB20. This point helps to clear the mind, help fatigue

and alleviate stiffness in the neck, head and shoulder. Additional points include GB21, SI15.

GV12 and BL17. These points help calm the Shen and unite the mind and the spirit.

Human Point: Glomus Root. The location of the point is lateral and slightly superior to BL52.

This point aids digestion and to separate Yang Ki from the food.

Earth: Tonifying Jing/Yin palace point. 1 cun distal to KD10, medial to BL55. Additional point

is BL59 that tonifies KD yang.

NM HARI 08-1 Page 19