SUMMER-WINTER COURSES ENROLLMENT

 

 

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OSEI FRAMEWORK EXERCISE

OSEI GYMNASTICS FROM BARCELONA TO THE WORLD

 

SEITAI ORIENTATION COURSE (OS)
Monitors and instructors training

 

October to June. Wednesdays from 8 pm to 10 pm.

This training is only for those that have been in regular practice for two years minimum.

ANNUAL REGISTRATION

SEITAI activities are reserved for those students enrolled, except for the introductory course, occasional courses and consultation.

If you wish to enrol, you need to have attended the introductory course or to be introduced by two students certifying that the applicant has received proper information about the SEITAI culture.

Annual registration: 170 €.

Quarterly price: €240
If you also want to have access to all the usual activities, the price is € 270

Registration…

PRACTICE SESSIONS

 

In all face-to-face sessions, you should bring a mat and a handkerchief to cover it and clean socks.

 

Katsugen undo, yuki and osei observation course	tuesday:	7.30– 9.30 pm. All sessions will be face-to-face
Katsugen undo, yuki and osei observation course	thursday:	6– 8 pm. All sessions will be hybrid
Katsugen undo, yuki and osei observation course	saturday:	11.00 am – 1.00 pm. All sessions will be face-to-face
Intensive practice of katsugen undo	sunday 4th:	4 – 8pm. All sessions will be hybrid

 

PRICES

A weekly practice session (100 € / term)
All practice sessions, except the SEITAI Orientation course (170 € / term)

ANNUAL REGISTRATION

The Academia SEITAI activities are reserved for members of the Foundation
with the exception of: introductory course, sporadic courses and consultation.

In order to participate in the activities of the Academia SEITAI, it is essential to be a member of the Foundation and  it is necessary to have attended the introductory course, or be presented by two students who certify that the interested party has received adequate information about the SEITAI culture.

The membership fee, which is equivalent to the annual tuition of the SEITAI Academy, is € 170 and will be renewed in February of each year.

APPROACH

LIFE-HEALTH IN HUMAN NATURE

 

We have grown and are alive thanks to our body.

No one like our body knows how to set our vital balance.

In the human organism’s growth as a foetus and as a baby, driven by its unconscious cellular activities, appears the conscious or singularly cerebral or mental psychic life, something that does not occur in animals: for example, a baby has the desire and ability to learn words and will ask soon why things happen.

So, this cellular unconscious that forms each personal human organism and the conscious that arises in it, are our natural background: the spontaneous self or spontaneous psyche-mind.

The great Japanese master Haruchika Noguchi started SEITAI culture over the past century, conceiving the great need of modern men and women of assisting and cultivating the vigour of life of each individual organism and observing and respecting each strictly natural spontaneous self.

And in order to fulfil these needs, he proclaimed:

• the simple practices of katsugen undo and yuki;
• and the reference, also simple, to the 5 spontaneous movements or 5 oseis (+ and – vital re-activities) and its structure, the osei scheme.

KATSUMI MAMINE MIWA

 

Katsumi Mamine Miwa (Tokyo 1944-Barcelona 2020) had the privilege to learn directly from Haruchika Noguchi.

He developed out the SEITAI activity in Barcelona since 1972.
He became acquainted with the SEITAI culture during its foundation and he worked intensely with a group of young people who were enthusiastic about master Noguchi’s ideas, whose children were also in this group.

His personal experience in the SEITAI practice and his reflection on the knowledge he acquired from it led him to wonder why something so simple and essential for our lives was not taught in the schools all over the world. Meanwhile, he was able to confirm, through his work attending to thousands of people, the extraordinary value of the SEITAI culture.

Based on his personal and professional experience, Katsumi Mamine Miwa wondered why neither Haruchika Noguchi nor SEITAI were well known by today’s society:

The first difficulty lies in the fact that the SEITAI activity focuses on the empirical knowledge, which arises from the practice and from one’s personal experience. This personal and subjective characteristic of SEITAI is what makes it difficult to be explained in a precise way. Nevertheless, Noguchi always made his best to communicate the SEITAI approach and his discovery not only to his pupils but also to the whole society.

Master Noguchi could not overcome this difficulty because Japanese language has the advantage of being very flexible but at the same time, it has the disadvantage of not being very precise.

For fifteen years, Katsumi Mamine had used his teacher’s expressions until he realized that their direct translation could not transmit the extraordinary value of Noguchi’s ideas and approach. Katsumi Mamine also understood that both eastern and western culture lacked the appropriate terminology to express Noguchi’s breakthrough.

In order to create new concepts that could allow him to communicate in a precise way the importance of Noguchi’s approach, Katsumi Mamine had to check the discovery made by his teacher (especially the osei and the osei framework) against the valuable knowledge on human nature that both today’s science and chinese traditional medicine have accumulated throughout hundreds of years.

In this web, Katsumi Mamine’s view of SEITAI, on which he has been working for over twenty years, is presented for the first time.

It is is a renewed exposition of the SEITAI culture:

• it is absolutely true, up to the minimum detail, to Haruchika Noguchi’s orginial approach;
• it has the coherence required for Noguchi’s discovery to become a new cultural legacy for humanity;
• the way it is explained is easy enough for anybody to be able to perceive and cultivate by him/herself his or her own spontaneous movement as well as to respect this movement’s original and unique manifestation.

On any issue dealt with by SEITAI, the seitai culture relies on the very simple practice of katsugen undo and yuki and on the observation of the osei.

H. NOGUCHI

HARUCHIKA NOGUCHI AND THE SEITAI KYOKAI

 

 

Haruchika Noguchi (Japan, 1912-1976) was already a highly respected traditional therapist in his youth. He was born in 1912, in Japan, the only eastern country whose culture and society began a deep Europeanization in the late 1800s. In such historical context, Noguchi knew how to combine modern western and ancient eastern knowledge thanks to his exceptional intuitive observation capacity.

At the same time he thought up the practice of katsugen undo and yuki, he was observing how the spontaneous movement is manifested in human nature. This led him to discover, after twenty years of continuous work and study, the structure of the spontaneous movement within our organisms.

In 1943-44, he coined the word SEITAI (to adjust or coordinate the body or organism) and he named after it his methods and the Association “Health preservation through natural methods” under his direction for a long time. This is how Noguchi introduced the singular approach of SEITAI in the world of japanese traditional therapeutics.

 

 

Although most of his teaching, related to everyday matters, was transmitted orally, he wrote small books (1950-1960) where he presented his discovery:

Heiko yokyu no ni hoko		The two directions of the equilibrating desire
Gohoko no shigueki han osei		The five directions or dimensions of the vital capacity of reaction to stimuli
Ninguen no tankyu		New research about the human being
Later he wrote:
Taiundo no kozo		The structure of the spontaneous movement

 

 

 

 

Meanwhile, Noguchi was becoming aware that his ideas and discovery should go beyond the field of therapeutics. Then he did something extraordinary, he transferred the “SEITAI Therapeutic Association” to the cultural field and he succeeded in having it accepted by the Japanese Ministry of Education and Science. He founded the Legal SEITAI Society (Shadan Hojin Seitai Kyokai) in 1956-57.

Master Noguchi’s life can be summarised by the following thought that he defined as “zensei”:

Only those who live intensely can sleep soundly.
Only those who live peacefully can have a peaceful death.

Noguchi lived and died according to this thought (for example, for fifty years he never had one day off). He died in 1976 after a life devoted to his teachings.

The master’s legacy is in the care of his children and his pupils in SEITAI Kyokai: www.seitai.org

WHAT IS SEITAI

 

The main objective of the cultural activity of SEITAI is to attend to our own spontaneous movement (which gave birth to us, raised, and keeps us alive) and to cultivate the observation, comprehension of and respect for its manifestation:

• Direct attention to our organisms’ spontaneous movement enables us to restore the natural coordination of the different activities in their cells and cell associations.
• When this coordination is lost, physical illness or psychological disorders appear. It is at this stage when the SEITAI practice help us regain our natural life-health state.

The following essential questions and answers arose from the SEITAI experience:

What is the faculty that holds the natural interrelation among the different motor, biological, and psychic energetic activities in the living being?
The spontaneous movement. We call this capacity osei. It involves the vertical, frontal, lateral, rotary, and central oseis + and – . They are the basic forms of life manifestation.

What is the structure through which the osei establishes this interrelation in the living being?
The osei framework. This framework shows us how the five oseis organize their absolute interdependency in the CVP (cranium, vertebrae, pelvis). The CVP is the structure that governs the life of the organism.

What special quality is manifested by the osei in the human being?
The spontaneous conscious that arises from the human CVP in natural association with the non-conscious (most of the autonomous cellular associations). The organic origin of the spontaneous conscious is the energetic conversion and the f-e cranial balance. Both endow our psychic activities with special intensity and quality.

What is the specific expression of the osei in every individual?
The taiheki. The osei is manifested in each one of us in an original and unique way through the inherited predominance of some oseis.

How can we restore the strength of the unity among the motor, biological, and psychic activities of the osei? And the flexibility of the natural association between conscious and non-conscious?
Through the katsugen undo, yuki, and gyoki.
No previous knowledge or specific technics are required for this simple practice which enables us to:

• restore our own movement in the CVP coordination;
• perceive how the excessive partial tension, the internal stagnation of our vitality, has accumulated in our inner selves;
• understand how our spontaneous movement can solve the excessive partial tension problem by restoring our life-health;
• develop our trust in the wisdom of our organisms.

These answers have bestowed us with something that has no precedent in culture:

• knowledge about ourselves concerning our particular human nature and the spontaneous communication with the others.

These answers were given by Haruchika Noguchi who founded the SEITAI culture.

                             SEITAI común

      Haruchika Noguchi (1912-1976),
fundador de la cultura SEITAI

 

Katsumi Mamine Miwa
Aprendió la cultura SEITAI con el maestro Noguchi 
en una íntima relación, desde 1956 hasta 1976

 

Con tan sólo quince años, Haruchika Noguchi ideó las sencillas prácticas de katsugen undo y yuki para el cuidado de la salud y se dio cuenta de que, gracias a ellas, el organismo de cada persona recuperaba su natural capacidad de curarse por sí mismo.

Al mismo tiempo, intuía que los miles de movimientos espontáneos de la coordinación del organismo parecían tener cierta estructura de fondo y una honda relación con la vida psíquica o mental espontánea.

Buscó la respuesta en el milenario saber tradicional del Oriente y también en el moderno conocimiento del Occidente, originado recientemente en Europa.No la encontró y tuvo que desarrollar su propia observación para poder desvelar la estructura del movimiento vital.

¡ Pero experimentó serias dificultades para verbalizar sus planteamientos porque resultaban ser demasiado innovadores !

Por ello, hasta ahora, ha sido muy complicada la transmisión de esta sencilla y al mismo tiempo extraordinaria actividad cultural de la vida-salud, SEITAI.

Después de muchos años de reflexión, finalmente nos dimos cuenta de que Noguchi no pudo expresarse adecuadamente porque sufrió el mismo vacío conceptual que la inmensa cultura humana, tanto oriental como occidental, ha sufrido y sigue sufriendo:

• Faltaba y falta una palabra crucial para expresar nuestra VIDA. 
  Esa palabra, que podría ser otra pero no existió ni existía, la expresamos con

•  La sigla CVP (asociación Cráneo-Vértebras- Pelvis), que integra cabeza y tronco y, con una sola palabra, señala

•  LA ESTRUCTURA RECTORA DE LA VIDA DEL ORGANISMO.

Ofrecemos a todos los expertos de la cultura SEITAI 
compartir la creación de esta palabra
porque resulta decisiva para definir
qué es el movimiento espontáneo
y para exponer lo revolucionario y a la vez esencial
para la salud y la propia vida de esta nueva cultura.

La CVP, la asociación Cráneo-Vértebras- Pelvis

La cé-vé- pé, compuesta de cabeza y tronco, es 

• La estructura rectora de la vida del organismo de los vertebrados, dotada de 5 cavidades como centros de los 5 grandes sistemas orgánicos:
• Cabeza o cavidad craneal, centro del “sistema nervioso, sobre todo del sistema nervioso central”.
• Hombros-pecho o cavidad pectoral junto con los músculos, centro del “sistema motor y respiratorio”.
• Vientre o cavidad digestiva asistida especialmente por el sistema nervioso simpático, centro del “sistema asimilo-circulatorio”.
• Cintura o cavidad urinaria, definida de modo oblicuo por 2 riñones desde detrás y 1 vejiga por delante, centro del “sistema eliminatorio y reciclador”.
• Pelvis o cavidad pélvica, centro del “sistema reproductor, regenerador celular y conjuntivo”.

La CVP, que maneja los miembros o extremidades, es la máxima asociación de todas las asociaciones celulares del organismo: billones de células la están conformando para que represente su vida. 

C, V y P necesitan vitalmente coordinarse con movimientos, donde resulta decisiva la columna vertebral (si ésta se secciona, se producirá la muerte súbita).

Se trata de

• la coordinación CVP espontánea o estrictamente natural y vital, que integra la respiración pecto-ventral, aquella que surge sin querer desde la zona inferior del vientre y abre automáticamente el pecho.

Las prácticas sencillas pero revolucionarias del SEITAI

Katsugen undo y yuki son unas sencillas prácticas que no necesitan de  ningún conocimiento porque tan sólo consisten en

• Prestar una atención llana a la coordinación CVP espontánea.

Esta simplicidad es lo que nos permite recuperar esta coordinación, perdida por la Tensión Parcial Excesiva que nos afecta a todos en gran medida. Pero..,

¿Por qué estas prácticas ¡muy simples! son sin embargo revolucionarias?

Pues Occidente y Oriente muy diferentes definían y definen igualmente la CVP con dos palabras: cabeza y tronco, bajo una idéntica idea:

• La cabeza rige el tronco, los miembros-extremidades y el casi todo.

Bajo esta idea, los movimientos de la propia coordinación CVP sólo se entrenan para ser dominados (danza, baile, mimo, acrobacia, gimnasia, deporte, yoga, arte marcial, taichi, zazen, sufi, oración y ejercicios terapéuticos de todo tipo, donde todos hacen lo mismo predeterminado) o liberados artificialmente con esa cabeza,

• Sin ser atendidos ni observados llanamente como tales movimientos.

Debido a ello, la cultura humana descuidó el plantear una pregunta tan simple pero tan fundamental:

¿en qué consiste la interdependencia natural entre cabeza y tronco?

Esta llana observación de Noguchi era innovadora y ¡muy profunda!

La fundación de la cultura SEITAI

Tres décadas después de aquel inicio, Noguchi obtuvo una respuesta sólida a aquellas genuinas intuiciones de sus quince años. Aunque no lo verbalizó, de hecho se planteó y esclareció unas preguntas fundamentales de nuestra vida (no expuestas en la cultura occidental y oriental) como éstas:

• ¿Cómo es la natural interdependencia entre cabeza y tronco?
• ¿Cómo esta interdependencia está constituida?
• ¿Cómo se manifiesta espontáneamente?
• ¿Esta interdependencia-coordinación ¡no son movimientos!?
• ¿Qué tienen que ver esos movimientos con la vida del organismo?
• ¿Y con nuestra psique o mente?
• Y ¿no es personal la manifestación espontánea de todo ello, tanto en su forma natural como en la forma de sufrir estancamientos internos? ¿de qué forma concreta?

A sus cuarenta años desveló:

• Los 5 movimientos vertical, frontal, lateral, rotatorio y central, que son propios de cada uno de los 5 grandes sistemas orgánicos de la CVP y originan todos los movimientos.
• Las 5 oseis (vitales reactividades + y –) vertical, frontal, lateral, rotatoria y central, natural, conjunta y específicamente energéticas o físicas en constantes movimientos, orgánicas o biológicas y psíquicas o mentales.
• La estructura del movimiento espontáneo (tai undo no kozo): las 5 regiones vertical, frontal, lateral, rotatoria y central, que en forma del esquema osei reiteradamente aplicado por la propia vida: 
  2 extremos craneal y caudal, 1 zona media y 2 intermedias craneal y caudal, están formando la totalidad del ser humano, tanto la CVP general y cada una de sus partes vitales, como cada parte de los miembros-extremidades.

La expresión de la vida está realizándose siempre con los 5 movimientos espontáneos que surgen de cada CVP humana, los cuales son en sí mismos la manifestación espontánea de las 5 oseis en + y en – y utilizan específica y correspondientemente las 5 regiones del ser humano.

En ello, lo crucial es la vida psíquica-mental, fluida (decisiva para la salud) o excesivamente inhibida y reprimida (decisiva para la afección de la salud).

La inhibición psíquica-mental conlleva una Tensión Parcial Excesiva localizada y acumulada descompensadamente en alguna(s) de las 5 regiones del ser humano, que previamente se han movilizado como manifestación natural del ki, energía vital, personal y específica debido a una definición congénita y hereditaria que Noguchi denominó como tai-heki.

Como no pudo crear palabras como los 5 movimientos espontáneos y las 5 oseis + y –, habló de ellos sólo con el concepto de taiheki pudiendo parecer que clasificaba al individuo en 10 tipos y 2 adicionales. Sin embargo su comprensión real era ésta otra:

• Cada individuo es irrepetible y diferente por su propia naturaleza, por su movimiento y mente espontáneos que surgen de su organismo y por la formación personal de las 5 regiones de su ser.

Con “la envergadura universal que le confiere el haber ideado las sencillas prácticas de katsugen undo y yuki para el cuidado de la salud y haber desvelado la estructura del movimiento espontáneo de la vida” (1944-1945) y al estar seguro de todo ello, tras reflexionarlo durante una década, entonces (1954-1957),

Haruchika Noguchi fundó la cultura SEITAI.

La sede de la cultura SEITAI es SEITAI KYOKAI, reconocido como Fundación Cultural de beneficio público (Ko-heki Sha-dan Hojin) por el Ministerio de Educación de Japón (www.seitai.org).

La CVP, la coordinación CVP, el movimiento espontáneo, la osei y las regiones de la CVP y de los miembros se definieron en Europa, en el SEITAI de Barcelona (www.seitaibarcelona.cat).

SEITAI

Sei significa orden o coordinación y tai, cuerpo u organismo.

Lo expresamos conceptualmente como

• La coordinación CVP.

La coordinación cé-vé- pé es realizada por

• El movimiento espontáneo,

el cual es a la vez la expresión de

• La psique-mente espontánea.

SEITAI (la coordinación CVP de los 5 movimientos espontáneos, las 5 oseis y las 5 regiones de nuestro ser) significa recuperar, observar, respetar y cultivar con la psique-mente que siempre intenta dominar el tronco, el cuerpo o lo energético-físico y el casi todo,

• Nuestra psique-mente espontánea que pertenece a cada CVP humana y en todo momento surge en el no consciente celular de las células personales (por el ADN o por el taiheki) de cada niña, niño, joven y adulto.

Congenital predominance of the central osei: inward-outward taiheki, types nine and ten

 

When the central osei + (IX) is predominant by taiheki, the following physical structure is formed:

Everything is compact, dense and small. The formation of the pelvis stands out. Very large protruding buttocks. The head is not very big and it is bulky behind the ears. The neck is thick and strong and the cervical curve is very pronounced. The neck sinks into the trunk pulling the head downward from its posterior- inferior area (similar to a turtle drawing its head into its shell). The overall CVP is triangle-shaped (large hip, compact shoulders and head) and the curves of the spinal column are very pronounced. At the waist, the lumbar vertebra 4 usually sits in a more forward position than in the other oseis (it occupies the place usually taken by lumbar 3). The limbs are compact. The femur is long. The ankles are very strong. The hands and the feet are small.

This structure is activated from the ventral area (this is the only exception among types +) as a result of the A tension that is channelled through it. This A tension activates, among other tissues, the central series of muscles connected to the psoas minor, the transversus abdominis, and the fascia (muscular connective tissue) in relation to the paravertebral muscles. This activation triggers fast inner vibrations.

The structure of the central osei – (X) predominant by taiheki is as follows:

Everything is wide, dense (although not as dense as in osei IX), and big. The formation of the pelvis, which is very big and wide, stands out. The head is also big (although this cannot be easily observed due to the size of the pelvis). The neck is very thick but it lacks muscular strength. The shoulders are wide and they also lack muscular strength. The overall CVP is also very wide (this is the main cause of obesity when it appears). The extremities, the hands, and the feet, are also big but their tendons are not strong. The ankles are weak and they usually twist. Except for the latter, the nature of this structure is strong and it does not suffer from frequent mild illnesses or disorders.

The structure of osei X is activated from the dorsal area (this is different from the other taihekis –) as a result of the A tension that is channelled through it. This A tension activates, among other tissues, the same series of central muscles as those in osei IX connected to the latissimus dorsi and to the fascia.

predominance of the central osei + predominance of the central osei –

The strength inherent in this type of human nature, oseis IX and X, decreases when the sexual drive cannot be fulfilled or when one’s self-confidence is lost as a result of the inhibition of the affective psyche. As a consequence, the type of excessive partial tension that arises shows the following characteristics:

• the tissues organized around vertebrae C6, Th11 and L4 get stiff and lax; this is the source some pain in the vertebral column;
• a knot at the centre of the pit of the stomach which reduces the chest-abdominal breathing;
• tumours and cancer (caused, among all, by the over-excitation of the connective cells, although this might not be the only cause);
• asthma (which leads directly to shortness of breath);
• impotence related to some complex.

At the psychic level, different obsessions can be observed:

• complex, phobia or obsession caught by an internal over-excitation of some brain activity focussed on the absolute or eternal union with one’s closest people;
• obsession in egocentrism or hatred (predominant IX) and lack of capacity to concentrate on something or dispersion (predominant X).

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