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,
Instructor: Miyawaki Kazuto, Lic.Ac. Japan Keyword and Resources
T. Koei Kuwahara, Lic.Ac. Japan President of the Hari Society
(617) 926-6986(w): E-mail: takamaharanayasa@gmail.com www.culia.net
Organizer/ Instructor: Ehrland Truitt DOM. (505) 820-8786 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

Tonification Practice: Model treatment by Hari (H3-5)

HARI PROGRAM (1)

Practice Ⅰ
Dispersion And Basic needling Technique: Shape of Hands Flow Chart
Tea Break 0:10

* Pulse diagnosis
(H8)(H10)
10:40 am – Lecture Ⅱ: Pulse quality and Six comparative DX,.
KUWAHARA Finding the middle/stomach Ki pulse and determining
Secrets of
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 and Tell
Basic
Kuwahara
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 Acupuncture
EV Sho determination and Treatment

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

HARI PROGRAM (1)

12:00 pm – 1:30 pm Lunch Break

Lecture Ⅵ How do you combine M. therapy and EV treatment in

1:30 pm – 2:30 pm
Miyawaki the your clinic

2:30 pm – 3:30 pm Practice Ⅶ: Whole Tx. Demonstration from Miyawaki sensei

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
Review your notebook and handouts.
Assignments Read Assignment was indicated in next
month schedule.
technique on your body or friends and
floating apple, Live point location
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, and daily existence.
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
joy 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 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
how to live your life such that you will experience them.

©Ki Science Institute 2005

Mantra (Holy Sound)
In the religions of the world there are many kinds of mantras. In addition to the aoum mantra of
yoga, countless people have since ancient times chanted mantras such as amen, namu amida butsu, and
namu myōhōrenge kyō, etc. Whatever the mantra, its profound and true meaning is imbued in the
pledges, 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 as
the holy sound. In yoga it is always chanted, whether voiced or unvoiced, as a practice for concentrating
one's consciousness and unifying it with the universe. The three parts have the following psychological
and physiological meanings and effects.
A is voiced with an open mouth. When this sound is made to resonate throughout the body there is a
psychological feeling of release, the tension in the arms and upper body relaxes, the body naturally bends
slightly backwards, body heat is radiated off, and the blood becomes more alkaline. (For example, when
it 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 the
tonicity of the body increases, the body naturally bends slightly forward, body heat is retained, strength
flows 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 the
shoulders 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 harmony
with the vibration of the universe, thereby revitalizing all the cells in the body, gradually enhancing the
balance 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 of
each individual sound (a-o-um) will be different for each person. The general principle is that you should
elongate 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 …→ ←… The length of breath …→

←--------------------→ ←----→ ←--------------------→
A－ O－ UM－ Inhale A－ O－ UM－
Start Exhale End Start Exhale End

© Ki Science Institute 2004

 Basic Japanese Meridian Therapy Step1 Step2 Step3 ❶ ❷
(Keiraku Chiryo) Tonifytoni.Pt.of Tx2˚. TonifyDefi.Luoor DisperseExcess
1˚meridian+ Deficient →tonify SourcePt.ofYang LuoPt.ofYang
Tx(step1):“
he a
lt
hi
er
”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 Pressure pain #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
flaccid Pt
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 indurations Pt
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

©The Hari Society 2006/01/03

"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.
 Treatment Flow Chart for Meridian Therapy

Ⅰ Ⅱ Ⅲ Ⅳ

Asking Yin Yang & Five Phase

Prognosis Age and
Gender Listening Abdomen
Etiology and Stage of
Acute or Pulse disease
Chronic Looking diagnosis Touching DX
Symptomology
Deficient or
Excess
Root Treatment Distinguishing the meridian
Cold and Heat And Pathology
(1) Selection of Basic Sho
Confirmation Treatment Principles

(2) Secondary and

Heat/Cold Sho
Selection of points for
Selection of Tonification, Dispersion
Treatment Selection Nan Jing Chapter
of point 69,75,68,49, and other.

Tonification Tonification, Dispersion

and needle techniques
Local Selection Dispersion
Treatment of point
Checking pulse & evaluation
of treatment

©The Hari Society 06/01/03 Finish Treatment

 Order of the Treatment

Step 0
[A] Thoracoabdominal Region and Supplementary points
[B] Affected Area
[C] Harmony points
Step 1
Root Treatment Primary pattern
Step 2
Root Treatment Secondary Pattern
Step 3
Root 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

©The Hari Society Page 1 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 the
underlying 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

©The Hari Society Page 2 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

©The Hari Society Page 3 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.

©The Hari Society Page 4 3/16/2006

 The determination of a Sho

Examination determines the Sho in Meridian Therapy. To decide which Sho is present,
consider pathogenesis, symptomology, and the four examinations (Looking, Listening,
Asking, and Touching).
In this way, by finding the principal Sho, you can start treatment immediately. This
form of examination and treatment is called Zui-Sho therapy, and it is the hallmark of
Japanese medicine. (Diagnosis followed by treatment)
A Sho is not a name attached to neither a specific syndrome nor the enumeration of
mere symptoms.
Based on meridian theory, we can analyze the condition of a patient with a variety of
diseases. The Sho allows us to simplify myriad symptoms into four principal patterns
of disharmony.

In this way, the principal Sho determined at the end is denoted by the form of a LR
Deficiency Sho, a LU Deficiency Yang Excess Sho or a SP Deficiency LR Excess Sho, etc.

With a LR deficiency Sho, one can tonify a Liver meridian immediately -- etc. --the Sho
encompasses the treatment principle.

Furthermore, it determines what kind of treatment you perform, what point of which
channel should be used, and needling technique.

However, clinically, it is important to determine prognosis initially before beginning

treatment. In the case of symptoms which indicate an incurable illness or a condition
which is beyond your ability, it is important to warn the patient before starting a
treatment. Then, you can proceed with examination and Diagnosis.
Japanese Meridian Therapy

JAS: Advanced Treatment Strategies: Meridian Therapy with Cold and Heat

Constitutional Factors Endogenous, Food and Drink, Fatigue, Exogenous

Essential ki deficiency
of the five zang organs
Deficiency,
Zang-Fu
Basic Patterns Pathological deficiency Excess, Cold,
Meridian
Heat
LR Deficiency Deficiency of blood Generation of
LR, GB
Cold and Heat
SP Deficiency Df. of ki, blood, fluid
HT, SI Deficiency or
Occurrence of
LU Deficiency Deficiency of ki Excess of Ki,
cold or heat PC, TW
Blood Fluid
KD Deficiency symptomology
Deficiency of fluid
due to deficiency SP, ST

or excess of yin Chief

LU, LI
or yang Complaints
KD, BL

[1] The Difference in the Generation Mechanism of Cold and Heat

① Liver Deficiency Heat Pattern, Spleen Deficiency Heat Pattern, and Kidney Deficiency Heat Pattern

Liver Deficiency Heat Pattern Spleen Deficiency Heat Pattern Kidney Deficiency Heat Pattern
(Add. Stomach deficiency heat)

Pathological deficiency

Yin deficiency heat, or The condition becomes chronic the heat will go down,
Cold
Heat

simply deficient-type heat making it mistakable with a cold pattern.

The differentiation of cold patterns and heat patterns is not all

that difficult if you conduct the questioning examination of the disease
process and symptomology by following the pathology, and tie this in
with the diagnosis based on the pulse picture and abdominal pattern.

©The Hari Society 1/3/2006 1

Japanese Meridian Therapy
② Spleen Deficiency Heat Pattern and Lung Deficiency Heat Pattern

Lung Deficiency Heat Pattern Spleen Deficiency Heat Pattern

(Add. Stomach deficiency heat)

Weak production, circulation, and When the Spleen becomes deficient

diffusion of yang ki
invade all the way to the Stomach and
Yang ki stagnates in the related Intestines
yang meridians
invades inward to the Stomach and
Generation of heat Intestines it is called a Spleen
deficiency Stomach excess heat pattern
In the greater yang channel or yang
brightness channel when there is
Lung deficiency

③ Liver Deficiency Cold Pattern and Kidney Deficiency Cold Pattern

Yin deficiency heat Cold pattern Cold

The condition becomes chronic the Cold is generated due to an insufficiency of

heat will go down, making it yang ki, which was caused by an insufficiency
mistakable with a cold pattern. of blood and fluids

Contradictory findings from Jueyin syndrome and other PC excess pattern

In a Liver deficiency cold pattern, there is heat in
the chest, because of which it is common to
develop a rapid pulse. Conversely, the area of
the body that has heat could be the affected area.
That can make it easy to mistake as a heat
pattern, but it should be simple to differentiate
between a cold and heat pattern if you take into
account the disease process and symptomology,
as well as the pulse picture and abdominal
pattern
A Kidney deficiency cold pattern is easily
recognizable because there are mainly
symptoms of cold, but occasionally there
could be a case of true cold false heat, and
so care must be taken to not mistake this
pattern for yin deficiency heat or yang
excess heat.

©The Hari Society 1/3/2006 2

Japanese Meridian Therapy
④ Spleen Deficiency Cold Pattern and Lung Deficiency Cold Pattern

Cold Weak production, circulation, Patients who by nature have a Stomach and
and release of yang ki. Intestines that easily become chilled and who
have a low production of ki and blood tend to
An increase in symptoms of cold due to little develop these patterns of imbalance.
production of yang ki caused by a chilling of the
Stomach and Intestines
.

Spleen deficiency Lung deficiency An increase in symptoms of cold due to weak

cold pattern cold pattern circulation and release of yang ki

SHO/Pattern and Pathology

Yang Excess Yang Deficient

Pathology: External excess heat Pathology: External deficiency cold
Symptom: External (surface) Excess heat; fever, Symptom: Cold on the exterior (surface), lower limbs,
acute heat disease with chill pain due to cold
Pulse: Floating, Fast, Excess Pulse: Sinking, Thin, Deficient
Treatment: After tonifying yin, disperse yang by Treatment: After tonifying yin, tonify yang by shallow
shallow insertion. insertion.
SHO: Heat sho (Yang excess heat sho) SHO: Cold sho *This condition changes to Internal
cold, because of the Yin nature of cold.
Yin Excess Yin Deficient

Pathology: Internal excess heat Pathology: Internal deficiency heat

Symptom: Excess heat symptom inside of body. Symptom: Deficiency heat symptom inside of body,
Heat invades and stagnates, causing blood stasis stiffness of neck and shoulder, dizziness, headache,
and internal organ symptoms. insomnia, head, neck and shoulder pain due to heat
Pulse: Sinking, Excess Pulse: Floating, Big, Deficient
Treatment: After tonifying yin, disperse by deep Treatment: After tonifying yin, when heat remains on
insertion the yin meridian that has excess. the yang meridian, disperse it by shallow insertion.
SHO: Heat sho (Yin excess heat sho/pattern) SHO: Heat sho (Deficient heat sho/pattern)

©The Hari Society 1/3/2006 3

Japanese Meridian Therapy
Establishing Deficiency and Excess through point, pulse and symptoms
This method is for judging whether tonification or dispersion would be the better treatment in the
case of a systemic disorder, such as an acute febrile disease, in which it has been determined to which
meridian(s) cold or heat is spreading. As a rule, dispersion is chosen if the pulse quality is excess, and
tonification is chosen if the pulse quality is deficient. However, the decision is often made in connection
with the symptomology. If the decision still cannot be made, make the determination based on the state
of the palpated acupuncture point(s).

Deficiency, Excess, Cold, and Heat of the Meridians and Acupuncture

1-4
Points on which the Local Treatment is Performed

The meridians and acupuncture points are flaccid, depressed, or slightly

tense. There is dulled perception. The body is frigid both inside and
Cold
out. Pressing feels good. Applying heat feels good. The pulse is
sinking and deficient.

Deficiency
The meridians and acupuncture points have protuberances that become
depressions when pressed. Pressing feels good. If pressing an
Heat induration feels good, it indicates deficiency. The perception is
abnormal. The surface of the body feels hot to the touch. The pulse is
floating and deficient.

The surface of the body is frigid, but there are internal indurations and
Cold resistance. Pressing causes an increase in pain. There is constant
spontaneous pain and constipation. The pulse is sinking and excess.
Excess
The surfaces of the body feel hot to the touch. Pressing causes an
Heat increase in pain. There is spontaneous pain and no sweating. There is
little urination. The pulse is floating and excess.

©The Hari Society 1/3/2006 4

Japanese Meridian Therapy
Table 1-5: Standards for Treatment

No. of Points Treatment Needle Depth No. of Moxi.

Classification
Length Applications

Children Few Short Shallow Few

Male / Female Many for females Long for females Deep for females Many for females

Def. Cold Pat. Few Long Shallow Few

Def. Heat Pat. Somewhat many Somewhat long Somewhat deep Somewhat many

Exs. Cold Pat. Many Long Deep Many

Few Short Shallow, but Few, but

Exs. Heat Pat.
dispersion dispersion

Few Short Extremely Very few

LU Def. Pat.
shallow

SP Def. Pat. Somewhat few Somewhat short Shallow Somewhat few

LR Def. Pat. Somewhat many Somewhat long Somewhat deep Many

KI Def. Pat. Many Long Deep Very many

LR Exs. Pat. Very many Very long Very deep Very many

©The Hari Society 1/3/2006 5

 The outline of Pulse Diagnosis

A long time ago it was said "I have had my pulse taken" when you received a Treatment
from a doctor. In Japanese medicine, they attached great importance to Pulse Diagnosis.
Pulse Diagnosis serves as an indicator from the start of an examination and diagnosis to the
end of treatment in Meridian Therapy. Determine the guidepost of SHO by the four
examinations; Looking, Listening, Asking, and Touching. This and Pulse Diagnosis determines
the primary SHO. In a treatment, whenever a point is needled, we review the pulse and check
the suitability again.
Pulse Diagnosis in Meridian Therapy is a six-position pulse diagnosis which has a Pulse
Quality Diagnosis and a comparative pulse diagnoses within it.
We judge whether a pulse is floating or sinking, slow or fast, deficient or excess, and its size.
The technique and procedure of needling is determined with Pulse Quality Diagnosis.
In comparative pulse diagnosis, feel for the pulse on the right-left, Distal-Middle-Proximal
and six positions, fully compare and examine right and left, yin-yang, and creative and control
relationships to determine the deficiency-excess of the twelve meridians, and the Primary SHO.

1．Method of Pulse Diagnosis

Ask the patient to lie on the table, and the Acupuncturist should stand on a patient's left
side. It is based on clinical experience to do Pulse Diagnosis on the right-and-left
simultaneously.
Lean out a little on the patient's body, and stretch your left elbow to the outside. Try to keep
equal pressure on the fingertips of the right and left which touch a pulse position, and start by
using both hands together. (Photography 1)

Photograph 1 Fig. 4 Each pulse position

2．How to place fingers

Place the middle finger inside the wrist on the styloid process of the radius, and place your
index and ring finger to either side of the middle finger to perform Pulse Diagnosis. (Photograph
2 and 3)
The index finger touches the distal position, the middle finger touches the middle position,
and the ring finger touches the proximal position, in Japanese they are called Sun, Kan, and
Shaku. In each pulse position (Fig. 4) the five phases, each Zang-Fu and a meridian are
linked. (Fig. 5) When you perform Pulse Diagnosis, use your finger pads to feel. Also let the
thumb location be near TW4.
Let the patient's wrists curve slightly, and place the patient's arms lightly on the abdominal
region.

Photograph 2 Photograph 3

3．Superficial , Middle, and Deep level

It is important to feel the middle pulse first. The middle pulse is the place where one feels the
pulse of stomach Ki and can diagnose the postnatal original Ki.
The middle pulse should sink a finger slowly, and is where the pulse feels best on all three
fingers.
When you feel the middle pulse, sink your fingers to diagnose the Yin-pulse below the middle
pulse. From the middle pulse, float your fingers to diagnose the Yang-pulse above the middle
pulse.
When you diagnose the Yin-pulse, don't push too strongly and don't disturb the flow of the
pulse.
For the Yang-pulse, diagnose in the near side which a finger tends to depart from the pulse.
When you are checking the middle pulse, it is good for the distal finger to be a little lighter, and
to let your proximal finger be a little heavier, and to take the balance of downward pressure of a
finger into consideration.
 Fig. 5 Zang Fu and Meridian in pulse position

4．Shape of pulse
Floating-sinking, slow-fast, and deficient-excess are the Six Basic pulse qualities.
Floating pulse floats and is felt on a superficial level. Therefore, the pulse will be felt shortly
after applying a finger. A Sinking pulse is felt on a deep level. This pulse cannot be felt unless
deeper pressure is applied. However, the standard of the depth of a pulse is a middle pulse.

Left hand Right hand

The depth of the pulse corresponds
to the depth of needling; it is shallow Superficial Deep Superficial Deep
with a Floating pulse, and deeper Small Large
Distal Heart Lung
with a Sinking pulse. A Slow intestine intestine
pulse indicates cold at three or less Middle Gallbladder Liver Stomach Spleen
beats per breath. A fast pulse Triple Ming
Proximal Bladder Kidney
indicates heat at five or more beats warmer Men
per breath. (Fig. 6 Zang-Fu,
Meridian relation in pulse position)
The number of beats in a normal pulse is four per breath. As a general rule for needle technique,
with a slow pulse, insert the needles slowly, for a fast pulse, quickly.
Deficiency is indicated by a soft pulse, and a hard pulse shows excess. Use a Tonification
method for deficiency and use a Dispersion method for excess.

5．Zang-Fu, Meridian relation in pulse position

 Right-hand-Distal-Deep level LU, Superficial level, is large intestine、Proximal are Ming
men and TW、Left-hand Distal are HT and SI, Middle is LR and GB, Proximal are KD and BL.
(Fig. 6)

6．Comparative pulse diagnosis

First of all, compare the deficiency-excess of the whole pulse on each side, and compare the
difference of the deficiency-excess of a yin-yang next. Look for what is most deficient.
Here, I will explain a fundamental pulse pattern. Basic pulse pattern in "Nan Jing" Chap. 69,
LU deficiency Sho. With a LU deficiency Sho, LU-Metal and SP-Earth are deficient. HT-Fire
and LR-Wood are excess. At the yang meridians, large intestine and stomach are excess, and the
small intestine and the gallbladder are deficient. The kidney is a Calm pulse.

Thus, in a Yin meridian, line up with "Calm, excess, excess, deficient, and deficient" according to
the sequence of the five phases from the next Calm pulse. Extrapolate similarly about a SP
deficiency Sho, a LR Deficiency Sho, and a KD Deficiency Sho.
(Note) "About the relationship of the life gate of the right Proximal, it is [whether a life gate
has a vital spirit in a sufficiently or there is nothing, and] a learn place." In "Nan Jing Chp.18" ,
the right Proximal serves as a PC. (Katsu Haku Jin "Shinnka Suyo")

The PC is connected in the original book with the life gate. However, clinically, PC is treated as
vicarious execution of HT. The right Proximal is the ministerial fire and it is considered the life
gate and the Yang Ki of KD.

7. Pulse of HanKan
There are patients whose pulse can't be felt in the normal position, but deviates toward Large
Intestine meridian where a pulsation exists. In the classic, this is called pulse of HanKan. In
addition, similarly, the radial artery can be deviated in some pulse positions, or sees various
teratisms rarely, either.
When you find such a patient, whose pulse you cannot feel, it can be deficient or it could be
diagnosed as a hidden excess. However, take the other methods of examination into
consideration, and perform the Sho determination. While advancing treatment, you may feel
[right] pulsation.
As a special case similar to this, a patient's wrist may also come upon one of the two, or if
there is both nothing, the patient's wrist may be covered with a cast.
 The procedure of Tonification and Dispersion for deficiency-excess

In Meridian Therapy, if a principal Sho is found, Tonification and Dispersion will be performed
immediately according to the deficiency-excess.
It is called treatment according to a Sho, - a ZuiSho treatment.
The treatment in Traditional Japanese Acupuncture can be called balanced if described with the
words "deficiency-excess and Tonification- Dispersion."

The Tonification method for deficiency

Deficiency means lacking or losing life force. A patient's body feels feeble, dim, dry, chilled and
has lost vital energy.
Their pulse is weak and touches a fingertip faintly, which indicates insufficiency of Ki and blood.
With such a patient, both a Root treatment and a Local treatment must tonify the life force by using a
Tonification method.
Next, I will describe the Tonification method in a Root treatment. Hold the needle head of
comparatively fine needles (No. 1 or 2) very lightly, angled with the flow of the channel, and
advance the needle to a depth of (2 or 3 mm) aimed at obtaining the Ki gradually.

Within a classic acupuncture text, this was expressed as "mosquito stops -- as -- ". You will stop, if
the target depth is reached, and watch for Ki. Try to obtain ki.

Close and tighten your fingertips (Oshide), and remove the needle quickly in the twinkling of an eye.
At once you close the needle hole like an arrow is fired from a bow.
Therefore the Tonification method supplements the life force. With a coarse technique, Ki diffuses
and you cannot obtain a good pulse. In order to prevent this, you fasten the fingertip of
Oshide/Supportive hand on right and left.
This is called right-and-left pressure.

The Dispersion method for excess

Excess is the state where Evil Ki fills and blocks the work of the life force. Palpation reveals
hardness, rising, protuberances, redness, and swelling, accompanied by heat. The shape of the pulse
can be felt with the fingers violently, firmly, and strongly.
What are Ouki-Jitsu and Jaki-Jitsu? Ouki-Jitsu is excess caused by Ouki (climax) of the other
channels caused by the distortion of a meridian flow, and the pulse felt will be strong accompanied
by roundness and gloss.
Jaki-Jitsu has the shape of a pulse which is affected by Ja of the wind, summer heat, eating-and-
drinking, fatigue, cold, and dampness from outside, or Jaki of an inner injury piles up, and appears.
This feels violent and strong.

Now, first use a suitable technique for an Ouki-Jitsu shape pulse.

You add Yu-Sha (Move the Ki and it will flatten) from the yang meridian and control-related main
point.

Moreover, with Ja-Excess, you firmly hold the handle of a comparatively thick needle (No. 2 or 3),
and advance needle 2 or 3-mm against the flow of the channel. Repeat in this way, push and stop,
with the needle. If you feel the resistance of the needle point loosen, withdraw the needle while
applying downward pressure.
After the needle separates from the skin, you breathe once and detach your Oshide/-Supporting hand
from the acupuncture points.

Thus, the of all the Tonification and Dispersion procedures must use delicate maneuvering,
properly applied according to the patient’s pulse.
TJM HARA Diagnoses © The Hari Society 2005

LR sho Heat Excess LR sho Cold KD sho Heat KD sho Cold

SP sho ST Excess Heat SP sho ST deficient Heat SP sho Cold Upper warmer Dif. pattern

SP sho LR Excess Heat SP sho LR Excess LU sho LR Excess Lower warmer Dif. pattern