Congenital predominance of the rotary osei: torsion taiheki, types seven and eight

 

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

The formation of the waist stands out. It is flat (lateral view) although, actually, it is twisted, which causes the whole CVP to be also twisted. The head is largely developed in the temporal area. The cheekbones are extremely bulky, the nose and the mouth are twisted, the eyes are different one from the other, and one ear sits higher and in a more forward position than the other. The neck looks short due to the torsion that draws the head downward pulling it close to the trunk. When walking, the buttocks sway. This swaying is caused by each shoulder being drawn forward together with the opposite hip; that is, the left shoulder and the right hip move forward and so do the right shoulder and the left hip. The hips are big and strong. The joints of the extremities are bulky.

This type of structure gets activated from the dorsal and costal areas and it draws its torsion forward as a result of the A tension that is channelled through it. This A tension activates, among other tissues, the rotary series of muscles connected to the internal oblique muscle of the abdomen and to the splenius.

The structure of the rotary osei – (VIII) predominant by taiheki is similar to that in osei + (VII) except for its compactness. Osei VIII is lax and it leans slightly backward.

This osei is activated from the inner ventral area and it twists backwards as a result of the A tension that is channelled through it. This A tension activates the same series of rotary muscles as those in osei VII and which are connected to the external oblique muscle of the abdomen, the superior and inferior oblique portions of the longus colli, and the anterior oblique muscles of the neck and head.

predominance of the rotatory osei + predominance of the rotatory osei –

When the accumulated tension resulting from not being able to fulfil or express the desire of the competitive psyche becomes excessive partial tension, the following symptoms appear:

• stiffness in the tissues organised around vertebrae C3,C5,Th5, Th10, L3 and Th7;
• pain or discomfort in these tissues and in the joints, especially in the elbows and the knees;
• a knot on one side of the pit of the stomach related to the EPT in the opposite hip; this knot blocks the chest-abdominal breathin;
• mild headache or splitting headache;
• scanty urination and uric acid accumulation; both these symptoms are related to the torsion of the CVP that exerts strength on the joints as well as to arthrosis and gout;
• auditory disorders (buzzing in the inner ear, hearing unbalance of a real sound half a tone higher or lower, and deafness);
• otitis, sinusitis, tensilitis, cystitis (in women), prostate problems (in men); alteration of the blood pressure, systolic (predominant VII) or diastolic (predominant VIII).

At the psychic level different kinds of obsession appear :

• anger or choleric state due to no external cause;
• anxiety to possess or obsession caught by an internal over-excitation of some brain activity that is focused on the ownership of things and people;
• excessive fear about not winning or losing no matter what;
• being opposed to everything (predominant VIII).

< Prev Next>

Congenital predominance of the frontal osei: forward-backward taiheki, types five and six

 

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

The formation of both the shoulders and the chest cavity stands out. The development of the head is particularly remarkable at the front. The face is square-shaped due to the head formation and to the large developed jaws. The neck is robust and it sits on the trunk projecting itself straight forward in the f-e plane. The volume of the thorax expands bilateralwards. The hips are small and narrow. The buttocks are strong, they jut slightly backwards and they can have an extraordinary free movement (especially in the f-e direction). The overall CVP is inverted triangle-shaped (anterior view) due to the narrow hips and extremely broad shoulders that look like coat-hangers. The upper and lower extremities are long and their muscles are extremely developed. The hands, feet, fingers, toes, and all their corresponding joints (elbows, wrists, knees, ankles, etc.) are very strong as a result of the muscular nature of the CVP and of all the extremities. All this structure has a fibrous, muscular, and athletic look.

This structure gets activated from the dorsal area of the CVP due to the A tension that is channelled through it. This A tension activates. among other tissues, the frontal series of muscles connected to the semispinalis capitis, the angular (levator of the shoulder blade), the longissimus dorsi, and the pectoralis major.

The predominance of the frontal osei VI (–) by taiheki is responsible for a structure similar to that in osei + (V) except for the following differences:

The shoulders, which are largely developed and open out in osei V, are locked (forward and inwards). The volume of the thorax does not expand in the bilateral plane as much as in osei V. The inverted triangle shape of the CVP is smaller.

This structure is activated from the ventral area of the CVP as a result of the A tension that is channelled through it. This A tension activates, among other tissues, the same series of muscles as those in osei + (V), connected to the anterior part of the longitudinal portion of the longissimus cervicis, to the scalenus medius, and to the pectoralis minor in relation to the psoas major.

predominance of the frontal osei + predominance of the frontal osei –

When the accumulated tension resulting from not being able to fulfil or express the desire of the pragmatic psyche becomes excessive partial tension, the following symptoms appear:

• fatigue or general muscular heaviness;
• stiffness in the tissues organised around vertebrae Th3-Th4, L5 and Th7 and back pain;
• a knot at the centre of the pit of the stomach that reduces the chest-abdominal breathing;
• need to relax and sleep due to the EPT on the shoulders;
• mild and chronic asthma (only when osei VI is predominant).

At the psychic level the following type of obsession appears:

• anxiety or obsession caught by the internal over-excitation of some brain activity which always acts in a hasty way;
• excessive fear or continuous restlessness of unknown origin but having to do with the fact that the breathing is blocked at the level of the shoulders; breathing does not arise from the lower area of the abdomen (this state of discomfort is similar to the restlessness we feel when we need to evacuate).

< Prev Next>

Congenital predominance of the lateral osei: left-right taiheki, types three and four

 

When the lateral osei + (III) is predominant by taiheki the following physical structure arises:

The formation of the abdomen (digestive cavity) stands out and it usually protrudes. The head is small, reaching its highest development in the area of the temples, whereas the crown area is not much developed. The face is egg-shaped as a result of the formation of the head, the underdeveloped jaws, and its largely developed mid area (between the eyes and the mouth, the nose and the ears). The neck is very slender. Dropped shoulders to the extend of looking as inexistent. The volume of the thorax expands in the f-e plane and it resembles the chest of a dove due to the low intensity of the f-e movement in the different tissues. As a result, the thorax leans forward and bends slightly over the abdomen. The mid area of the back (bilateral region of the thoracic curve) shows a large curve or rise which makes the head and the neck look as if they were leaning forward. Actually, both the head and the neck lean either to the left or to the right. The buttocks are usually bulky but they lack muscular strength. The upper and lower extremities are very slender. The second finger and toe are usually longer than the others. The skin has a special light colour (the blood vessels are usually contracted) and it can become strikingly red. A substantial difference can be observed between the formation of the left and the right sides of the body. This structure is predominantly curve-shaped.

This structure is activated from the dorsal area due to the A tension that is channelled through it. This A tension activates, among other tissues, the bilateral series of muscles that are formed around the bilateral region of each curve of the vertebral column. These muscles are connected to the iliocostalis and the spinalis capitis in relation to the rectus superior of the abdomen.

When the lateral osei – (IV) is predominant by taiheki, an overall structure similar to that in osei + (III) arises although there are some differences:

The abdomen does not protrude, the shoulders do not drop, and the curving of the back is not as large as in osei + (III). The shoulders are usually raised and square-shaped but they lack muscular strength. The skin is reddish due to the dilatation of the blood vessels and it can sometimes have a light colour.

This structure is activated from the ventral area as a result of the A tension being channelled through it. This A tension activates, among other tissues, the same series of muscles as those in Osei + connected to the spinalis capitis, scalenus posterior, and the lateral part of the longitudinal portion of the longus colli in relation to the iliocostalis and the rectus superior of the abdomen.

predominance of the lateral osei + predominance of the lateral osei –

When the accumulated tension resulting from not being able to fulfil or express the desire of the emotional psyche becomes excessive partial tension, the following symptoms appear:

• stiffness in the tissues that are organised around vertebrae C4, Th6-Th9 and L2 resulting in back pain;
• a knot on one side of the pit of the stomach reducing the chest-abdominal breathing;
• different kinds of disorders on either side of the body;
• digestive problems such as constipation or diarrhoea;
• dizziness and visceral discomfort, cerebral vertigo without any abdominal discomfort;
• heartbeat irregularities: tachycardia (predominance of osei III) and arrhythmia (predominance of osei IV);
• blood disorders: diabetes (predominance of osei III), anaemia, lack of iron and low blood platelets (predominance of osei IV), and other circulatory problems;
• skin breaking up (pimples);
• rhinitis;
• very frequent headache.

At the psychic level two different types of obsession appear:

• either frequent states of euphoria (predominance of osei III) or depression (predominance of osei IV);
• anger or irritation due to no external cause;
• emotional anguish or obsession caught by the internal over-excitation of some brain activity that is focused on the need to be liked by others or to be pleasant;
• fear of being alone.

< Prev Next>

Congenital predominance of the vertical osei: upward-downward taiheki, types one and two

 

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

The head is very big. The face is long and inverted triangle-shaped due to the development of its cranial area and to the slightly developed mouth and jaw areas. The neck is long, robust and very erect. The shoulders are narrow. The overall CVP is elongated and stands very erect. The buttocks are small. The upper and lower extremities are short, thin, and not very strong. The hands, feet, and especially the fingers and toes are long, big, and strong.

This structure gets activated from the dorsal area as a result of the distribution of the A tension through it. This A tension activates, among other tissues, the static series of muscles connected to the trapezius.

The vertical osei – (II), predominant by taiheki, yields a structure similar to that described above:

This structure gets activated from the ventral area through which the A tension is channelled. This A tension activates the same series of muscles as in the vertical osei + and which are represented by the sternocleidomastoideus. The main characteristic of this muscle is that it can contract, either as a passive or defensive reaction. This contraction is what makes the strong neck look thinner and the small buttocks look lower than in the vertical osei + (I).

predominance of the vertical osei + predominance of the vertical osei –

When the accumulated tension resulting from not being able to fulfil or express the desire of the contemplative psyche, becomes excessive partial tension, the following symptoms appear:

• mental fatigue and an overwhelming need to sleep;
• stiffness in the tissues organised around vertebrae C1, Th1, L1, and Th7;
• a knot at the centre of the pit of the stomach that reduces the chest-abdominal breathing;
• impotence due to the absence of pelvic activity;
• itching all over the skin with no visible disorders;
• mild gastritis (only when the predominant osei is II).

At the psychic level some obsession as described below appears:

• excessive fear of losing one’s reputation or credibility, or of not being able to be right or fair;
• pondering (only when the predomiant osei is II).

< Prev Next>

THE SEITAI APPROACH

 

The practice of katsugen, yuki, and gyoki together with the observation of the osei in our daily lives help us find our own original spontaneous movements and to discover how their blockage gets manifested physically and psychically in ourselves and in the others.
The purpose of the SEITAI activity is to give support and to share this experience.

Noguchi was aware of the need of each individual to find his own spontaneous movement and to discover the way it gets blocked. Since human culture did not tackle this issue, he founded SEITAI as a cultural society whose aim was to develop the spontaneous manifestation of our own nature collectively.

In the different group sessions and seminars, we foster the space to restore the flexibility of our spontaneous movements, to practice katsugen, yuki, and gyoki so that they will become spontaneous in our daily lives, to share our different experiences in this practice, and to get a deeper perception of our spontaneous manifestations.

The individual sessions focus on the communication whereby the subject can feel the area in his or her organism where the EPT is located with the maximum precision that is possible. The subject’s perception about the actual state of stagnation of his or her own nature will eventually arouse the spontaneous desire to restore his or her natural movement.

Since we usually identify ourselves with either of the two parts of our dressed conscious or culturally educated conscious, the SEITAI approach tries to retrieve the spontaneous conscious and to restore the flexible oscillation between both areas of the conscious. Towards the end of his life, Noguchi used to say that the practice of katsugen undo and yuki were simple and valuable ways to establish an “internal dialogue”.

SEITAI views health disorders and sickness as the opportunity that will enable us to feel the blockage of our spontaneous manifestations. Thus, in such instances, both the practice and the individual orientation are aimed at overcoming or at easing up this particular health problem avoiding any type of therapeutic action.

The life of each human being undergoes different and complex situations. The SEITAI’s goal is to allow each individual to be able to express fully his or her own original and unique nature. The way the individual will enable his nature to interweave with the events in his life is also original and it can only be discovered and carried out by the individual himself.

Another important issue for the SEITAI culture is the way future generations will use the dressed area of our conscious. The development of the dressed conscious should enable these generations to find clear ways of expression that will lead them to create some culture that will not be in conflict with the huge process of evolution that began in the Universe thousands of million of years ago.
The revolutionary nature of the human species is extraordinary but it is not superior to the nature of any one of the other species. Each one of these species has its own remarkable aspects and we will always need to get to know them better so that we can understand the spontaneous movement of life.

The development of our spontaneous manifestations is essentially empiric. It involves many different aspects that have to do with life-health, with ourselves, with our communication with the others, with culture, and with the world. These aspects can only be known and understood by going through them in our daily lives and throughout time:
It is difficult to find the right words to express these life experiences that reach deep down in each one of us although they are very obvious and real at the empirical level or when we feel them.

Haruchika Noguchi’s discovery about the osei and the structure of the spontaneous movement or osei framework as well as the approach he took about the spontaneous practice of katsugen, yuki, and gyoki are an extremely valuable guideline for every person to be able to deploy and understand by him or herself his/her own movement and the movement of others.

Definitely, the SEITAI fundation, which is only fifty years old, is just the beginning of a new social and cultural perspective to get to know, understand, and live our wonderful human nature more fully.

YUKI, THE PARTICIPATION OF THE CONSCIOUS IN THE SPONTANEOUS COMMUNICATION

 

Our revolutionary human nature provides us with another resource: to let our consciousness follow the communication we establish with our spontaneous sensitivity. Yuki allows our conscious to pay attention to the communication with our own spontaneous sensitivities or with those of somebody else, especially through our hands.

The event in the history of evolution that made our hands free was crucial in the process of the energetic conversion in the human species. Without our hands, we would not have been able to make tools. This was the turning point that lead to the increase of our psychic activity and to the development of our consciousness and culture. No other species underwent such evolution. Our hands are very useful in helping us increase the communication with our own sensitivity and that of others since they are the tools directly handled by our brains and by our consciousness.

Actually, we all know about the participation of our hands in this type of communication. For example:
When we have stomach ache or tooth ache, we spontaneously place one of both of our hands on our abdomens or cheeks. When we feel our necks stiff, we are hardly aware of our fingers going to this specific area. When we feel down, as if there were no energy left in the lower area of our abdomens, we hold them with both our forearms. If we feel sad we take our hands to the centre of our chests. When a child or a young person is deeply concentrated when taking an exam they place their hands on their heads. When somebody is deeply disappointed or distressed we show our sympathy by placing our hands on their backs. We hold the hand of a sick person to let him feel he is not alone…

This instinctive and unique capacity of our nature has also been used elsewhere under different approaches and for different purposes (healing, energetic, spiritual…). Noguchi realised that using our hands with the simple aim of being with the sensitivity of our organism helps us restore its width and the richness of its spontaneous manifestation.

Yuki can be applied on any area of the CVP or on the limbs. When it is practised with another person, the receiver usually lies on his stomach and the actor sits by the former’s left side placing both of his hands on the receiver’s back. The attitude of the actor is to perceive and communicate with the other person’s sensitivity by letting his own intuition and sensitivity guide his hands.

As the practice of yuki advances, the actor can perceive the state the organism of the receiver is in. This is possible by paying attention to the receiver’s breathing, inner vibration, heat or cold, the degree of stiffness in his tissues, the state of his psyche… The receiver can feel that some areas on his axis are stiff (something that he could not feel before) whilst he starts to perceive a state of well being in those areas that are being attended and the activity of his psyche easing.
As the communication between the receiver’s and the actor’s sensitivities increases and reaches complete coordination, (through rhythm, vibration, breathing, hand pressure, angle, area…) the areas where the EPT had accumulated become more active and thus they can have their natural movements restored.
The consequence of this practice is that the tissues and organs that were under the EPT regain their mobility and the over-excitation of the psychic activity related to them decreases. The receiver can feel the natural state of his own being since he has recovered his vitality and his health. It should be strongly emphasised that this recovery is not due to any attempt to attain some relaxation or balance, to cure or heal, but it is the consequence of simply getting concentrated on the practice of yuki.

The practice of katsugen and yuki is very simple and it does not require any complicated techniques or any previous knowledge. Yuki is about regaining and nurturing some capacity that belongs to us and that we all have.
We should practice katsugen and yuki with the only objective of guiding our conscious to communicate with our spontaneous movement and with the sensitivity of our own human nature.

Gyoki

Gyoki is the eastern traditional practice and it means to exercise the ki. The practice of gyoki can be either simple and easy or complex and highly methodic. The aim is to restore the width of the natural chest-abdominal breathing that gets reduced by the action of the EPT.
In the seitai culture, gyoki is practised together with katsugen undo and yuki. This combined practice makes gyoki very simple.

KATSUGEN UNDO, THE PARTICIPATION OF THE CONSCIOUS IN THE SPONTANEOUS MOVEMENT

 

Katsugen is a resource through which our revolutionary human nature allows us to follow our spontaneous movement with our own consciousness. When we practice katsugen, our conscious pays attention to the spontaneous movement of our CVPs. Since katsugen is the expression of the five oseis + and -, its practice allows us to restore the strength of the different energetic activities in our organisms: motor, biological, and psychic.

The spontaneous movement stops when death occurs. From the very moment we are born, this movement is what enables us to restore the coordination of our CVPs when they are blocked. In the course of our lives we gradually lose this specific capacity as our excessive partial tension (EPT) increases and consequently, the dissociation between our spontaneous and our dressed conscious grows.
Each one of us knows that we have often recovered our vitality and our health thanks to the spontaneous movement of our organisms: yawning, burping, vomit that rid us of some spoiled food we have ingested, movements we are unaware we make but they enable us to restore the vitality in those areas of our bodies that feel tired, the way we instinctively react to avoid danger, some association of ideas that allows us to recover the joy of living, and so on.

Noguchi noticed the restoring capacity of the spontaneous movement of our CVPs and he suggested the practice of the activity which he called katsugen undo.

We can start practising katsugen either through some preparatory exercises or by just letting the spontaneous movement out. We just have to find some pleasant and automatic movement that involves the C (cranium), the V (vertebrae), and the P (pelvis).
Sometimes the movement that arises from the practice of katsugen is very dynamic whereas other times it can be close to static. The A tension that has been stagnated as a result of not being able to satisfy its desire gets reactivated and so are those organic areas where the width of the movement had decreased. This renewed capacity of movement of the tissues and organs restores the correct function of their biological activities. At the same time, memories, sensations, feelings, and ideas related to the frustrated desire appear in our psyche.

As a result of having the width of the movement of the cells-tissues restored, our organisms start a process of cleansing that enables us to eliminate those toxic substances that we had been accumulating. This means that our internal organs can now function normally and our psyche recovers its natural sensitivity.

Throughout this progressive coordination among the different parts of our CVPs, we feel how those areas that were extremely tense relax, whereas other areas that were weak get activated. Also, we gradually become aware that the EPT tends to accumulate always in the same physical or organic areas of our bodies. This enables us to identify the psyche that usually gets overexcited and which is no other than our predominant psyche. Both these body areas and this psyche define our own taiheki. This type of perception enables us to regain the natural association between our spontaneous and our dressed conscious by opening an internal dialogue within our conscious and among the different non-conscious activities of our organisms.

Thus, we recover the flexibility that we had forgotten or lost when facing different situations in our lives. This flexibility allows us:

• to live more accordingly with our own nature,
• have a new and broader perception of reality and of our relation with the others understand,
• and respect everybody else’s spontaneous manifestation as well as our own.

THE PARTICULAR WAY THE OSEI IS MANIFESTED IN EACH INDIVIDUAL OR TAIHEKI

 

The dressed area of the conscious is relatively easy to identify if we know about somebody’s personal background. But what might be more difficult for us to grasp are the specific contents of the non dressed area of this person’s conscious. Haruchica Noguchi’s disclosure of the spontaneous movement (the osei) and its structure (the osei framework) sheds light on this issue. According to this approach the psychic content of the spontaneous conscious depends on the osei through which desire or A tension is being channelled at every single moment.

The channelling of the A tension does not only depend upon the stimulus or the situation the subject is undergoing. It depends, mainly, on the predominance, plus (+) and minus (-), of some of the five oseis in each individual. This predominance is inherited, that is, it is the outcome of the congenital conditioning that Noguchi called taiheki as explained below: We already know that the A tension is channelled through cell associations and areas of the organism but the particular way this channelling takes place differs from individual to individual. Thus, the path this A tension follows in an individual runs through some specific cell associations and areas of his organism while triggering the activation of those regions of the CVP that correspond to his predominant oseis. The activation of a specific region also involves its corresponding extremities, movement, organic system, biological function, sensitivity, and psychic and brain activity.

Taiheki has some advantages and some disadvantages. Since it implies some specialization, the individual’s capacity to react, at a given moment, before the dimension of the world that corresponds to his or her own taiheki increases. On the other hand, this specialization restrains the individual’s capacity of perception and response before the five world dimensions, that is, the five oseis + and -, that are always present in any situation.

 

– Predominance of the vertical osei		oseis	(+) I	and	(–) II
– Predominance of the lateral osei		oseis	(+) III	and	(–) IV
– Predominance of the frontal osei		oseis	(+) V	and	(–) VI
– Predominance of the rotatory osei		oseis	(+) VII	and	(–) VIII
– Predominance of the central osei		oseis	(+) IX	and	(–) X

 

 

 

 

 

 

The predominance of a specific osei as an acquired habit or inherited by taiheki

In each individual, the use of one osei over the others to keep one’s vital balance is also conditioned by many other factors:

• lack of attention during the nursing stage can stimulate the predominance of oseis -;
• repression during infancy can activate the rotary osei +, surfacing as rebellious behaviour, as well as the torsion of the CVP;
• siblings can foster the development of the lateral osei, on the other hand, being an only child can strengthen the vertical, frontal, or central oseis;
• growing up in a particular city or town can activate the vertical osei and the neck whereas the atmosphere of a small town can activate the rotary osei and the waist;
• success at school or at work can activate the oseis +, failure at school or at work can activate the oseis -;
• problems with one’s partner can trigger complex and conflictive activations of the oseis;
• an individual’s profession can help develop some specific oseis; for example, a sportsman or sportswoman will develop the frontal osei and the motor system; a musician, the lateral osei and the sympathetic system; a mathematician the vertical osei and the central nervous system;
• physical traumas can also be responsible for a greater use of a given osei (for example, having one leg shorter than the other as the result of an accident can activate the use of the lateral osei at the same time that it makes one side of the CVP weaker)

How can we tell whether the high degree of activation of a specific osei is acquired to enable the organism to respond to some specific situations in one’s life or is the result of the inborn predominance of a specific osei?

This distinction is not easy to make. The only way to know is through open observation according to the following criteria:

When the predominance of a specific osei is acquired, this osei will not be fully deployed. This means that the activation of the psyche belonging to this particular osei will not have any repercussion on its corresponding non-conscious organic or physical activity or in any of the related areas and regions of the organism, either. This is also true the other way round, the activation of some of the organic regions specific to this osei does not have any repercussion on its corresponding psyche. When the predominance of a specific osei is inherited by taiheki, the whole osei is activated. This means that this particular osei is manifested in every one of the energetic activities (motor, physical and biological, brain and psychic), in the consciousness and in the non-conscious, and in every one of the regions of the CVP and its extremities.

Being able to differentiate one type of osei from the other – acquired or inherited by taiheki- is extremely important in some situations since it is crucial in the individual’s life-health or in our interpersonal communication. Sometimes, it can be spotted very quickly but most times it needs a long and careful observation process.

Summing up, observing each individual’s taiheki is a wonderful opportunity we have to comprehend the vast significance of the discovery made by Haruchika Noguchi: “the original and unique expression of life and its structure (the osei and the osei framework) in the nature of each human being”.

Next> 

THE DIALOGUE BETWEEN THE DRESSED CONSCIOUS AND THE SPONTANEOUS CONSCIOUS

 

In many living beings, the tension that arises from the organism, A tension, always involves some psychic or brain activity. By carrying out the “energetic conversion” and the “f-e cranial balance”, the organism of the human being was able to develop its consciousness. Thus, our psychic activity involves the association of the consciousness with the non-conscious (the latter is formed by most of the cellular activities of the organism).

The conscious is always educated in one way or another. We will call this educated conscious dressed conscious and it is usually different from the spontaneous conscious. The oscillation between these two different areas of our conscious is always manifested in the human being’s psychic expression:

• systematic thinking and imagination
• trained or educated intelligence and spontaneous intelligence
• educated psyche that controls and dominates the CVP and spontaneous psyche that stems from the CVP as a result of the natural association between conscious and non-conscious.

The difference and the dialogue between these two areas of our conscious are always present in our lives.

When this difference increases considerably, the natural association between the spontaneous and the dressed conscious disappears and as a consequence the internal conflict arises:
The individual is aware of the obsession that has settled in his or her mind but he/she feels helpless before it. At this stage, one part of the individual is in confrontation with the other part. In other words, one area of the conscious perceives that the other area of the same conscious is intensely obsessed with anxiety, affliction, claustrophobia, dispersion, preoccupation, depression, or euphoria. The individual cannot cope with this situation and as a consequence, he/she suffers.

When the internal conflict arises, the individual feels helpless before the force of life that is manifested in an obsessive and extremely intense way in relation to some excessive partial tension. This internally overexcited vital force, this repressed or inhibited desire arises from the human organism and it does not exist in any other species. What makes this EPT exclusively human is the fact that our organisms are the only ones that share the mechanisms of both the conscious and the non-conscious, of the voluntary and the involuntary in its own natural structure.

The quality of our human nature lies in the fact that it is endowed with the conscious or consciousness since this is the part of our psyche that enables us to live outside the strictly natural processes that take place within our organisms, Nevertheless, we usually disregard the fact that this psychic capacity stems from the human organism. Thus, we usually hold the conscious responsible, in isolation, for most of our problems instead of paying attention at the disjunction between conscious and non conscious in our own organisms. If we did, we would realise that many problems that arise from this internal conflict are caused because the communication between our conscious and the A tension has been totally or partially broken. In other words, the conscious cannot feel the real desire that arises from our inner self, how some specific A tension rises over and over again, and as a consequence, it suffers.

If this lack of communication between the dressed conscious and the spontaneous conscious goes on, the A tension will become excessive partial tension, EPT.

The only way the individual can make his or her A tension alternate with a state of relaxation is by observing it.

On the other hand, if the individual ignores it completely, the spontaneous manifestation will remain permanently inhibited and it will surface as physical or psychic problems some time later.

Many of today’s diseases have their sources in the internal conflict that takes place within our conscious. This conflict is not the dissociation between the conscious and the subconscious or unconscious. It is the dissociation that arises within the conscious, between its dressed area (when it is not associated and usually in confrontation with the non-conscious) and its spontaneous area (which holds a natural association with the non-conscious). We do not claim that both parts of the conscious – dressed and spontaneous – should be totally unified. What we want to emphasise is the vital need to observe the difference and the dialogue between both of them.

To be able to carry out this observation we must pay attention to our own spontaneous psychic activity that stems from the life that lies in our organisms.

THE INHIBITION OF THE SPONTANEOUS MANIFESTATION

 

Our heads are a component part of our CVPs. Thus, they cannot work separately from the other constituents but according to their vital needs or their specific states. The thoughts that arise within our heads show the natural association between psyche and soma, and between conscious and non conscious. For example, we feel some spontaneous urge of which we become aware, that is, we feel the desire to:

• be left alone with our own thoughts, in a quiet surrounding. This happens when our heads get activated as a result of the non conscious cell activity of the neurons
• walk and move forward feeling free, not being disturbed by anybody. This happens when our shoulders get activated as a result of the non conscious activity of the muscular cells
• laugh, cry, chat, and communicate pleasantly with somebody else. This happens when the mid area of the chest gets stimulated as a result of the non conscious activity of the cells that form the digestive apparatus and the circulatory system

• take care of the people close to us so that they will not lack anything. This happens when our waists are strong as a result of the non conscious action of the cells that form the excretory system
• love, share our inner self with somebody else and to think only of one’s family or of something on absolute terms. This happens when the pelvis closes or opens as a result of the non conscious action of the connective cells that form the reproductive system.

When the desire that has aroused within us is frustrated, repressed, or inhibited, those regions of our CVPs that had been previously activated as a response to this desire undergo some excessive partial tension or EPT:

The activation, A tension, of those cells-tissues that are responsible for the arousal of some specific desire cannot switch back to the relaxing state they need. If inhibition continues, the EPT cannot relax no matter how long we rest or sleep, the tissues that have been activated get stiff, and the chest-abdominal breathing gets shorter. All this happens in relation with the permanent state of over-excitation in some specific brain areas together with the obsession that arises in their corresponding psyche. As a consequence, our health deteriorates.

Although the difficulties met in switching from a tense to a relax state could also be due to feeling tired or to physical or psychic impacts, the inhibition of desire is the main cause of the EPT and consequently, of our health problems.

When some health disorders followed by some illness appear in our organisms, we want to be cured fast and we turn to orthodox medicine or alternative therapies for help. It is at this moment when we forget that we are alive thanks to our own organism’s intelligence and vital force, the very same organism that generates our spontaneous manifestation and that undergoes its blockage.

Since culture has not paid enough attention to spontaneous manifestation, it has not been able to perceive that the intense stagnation of the vital force in each human being is the main internal cause of our health problems.

Since research only focuses on the external causes related to any type of illness and its results are widely published through the media, people have been lead to believe that the external pathogen agents or the situations we are in are the only causes responsible for our health problems.

Actually, we undergo the effects of the EPT in our every day lives as described below:

• physical manifestation of the EPT: some specific cells-tissues are overactive, worn out, weak or stiff. This anomalous state leads to the accumulation of toxic substances and to the loss of the natural association between the cells-tissues under the EPT and other cells-tissues in the organism.
• psychic manifestation: over-excitation of some specific psyche and obsession as a result of the permanent activation of the corresponding brain areas. These brain areas are related with the cells-tissues under the EPT and with the corresponding regions of the CVP (and of the extremities).

The excessive partial tension lies beneath many phenomena that are usually referred to as illness. In order to become aware of our own EPT and of the degree it has reached, the simple practice of katsugen undo and yuki together with the following hints are extremely important.

The spontaneous defense mechanisms in our own nature to withstand the EPT

Our own organisms alert us about the unusual accumulation of EPT (they urge our conscious, which has already separated from our non conscious, to perceive the EPT). To bring the EPT down our organisms use different ways: ramps, cough, mucus, hiccup, skin disorders, different types of pain, vomit, diarrhea, concentrated urine, bad sweat smell, and, above all, common cold. The task of these types of “abnormal states” is to increase, spontaneously, the activation of some specific areas in our organisms. As a result of this spontaneous activation the anomalous internal state will disappear and our health will be restored. This is the A (autonomous) process of the EPT.

On the other hand, as our EPT increases reaching different degrees, our organisms transfer the excessive tension from the area where it originated to other areas and oseis so that it can be dealt with or compensated. This is possible, thanks to the vital interdependence among all the parts of the CVP and the five oseis. Some examples of this transfer are: we can restrain our emotions by putting some strength on our shoulders; constipation is compensated, from time to time, with diarrhea; the frustration of the sexual desire can be eased up by frequent urination. The osei framework allows us to discover different natural ways that will help us deal with our excessive tension either by acting as support or by transferring the tension to other regions and oseis. We will call these mechanisms natural resources to withstand the EPT.

The observation of both the A process of the EPT and the natural resources in our organisms shows us that our health is not based on the absence of anomalous processes but on our strong capacity to undergo and overcome them. The accumulation of EPT and the way our organisms deal with it to solve this problem is something that is inherent in human nature.