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.

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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).

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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”.

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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.

THE CHEST-ABDOMINAL BREATHING

 

It is formed around the “wharves” of the vertebral column and it involves the diaphragm, an involuntary muscle, and the serratus posterior, a voluntary muscle.

The chest-abdominal breathing is spontaneous and it is the most important organization to adjust, spontaneously, the CVP coordination. This is possible because the structure of this type of breathing is formed by the natural association between:
– the non conscious and the conscious
– the involuntary and the voluntary movements
– the autonomic neurovegetative nervous system and the central nervous system

This type of structure is what allows the chest-abdominal breathing to adjust the physical and psychic interdependence among all the activities of the five oseis + and -, as well as to show the exact state of the CVP and the degree of blockage reached by its spontaneous manifestation.
For example, the chest-abdominal breathing tenses and gets shorter as a result of some external problem that is troubling us. When this problem has been solved, this type of breathing relaxes and gets longer.

When deep breathing comes from the lower part of the abdomen and the chest expands in a natural way, we find psychic calm and physical health. Western and eastern traditional medicine knew that sick people who had some kind of physical or psychic disorders could not breath well.

Since today’s research on our organism is focused on biochemistry, some people claim that oxygen is the most important thing in our lives.
From the osei’s perspective what is crucial in our lives is the breathing movement made by our organisms. If this specific type of movement fails, all the oxygen in the countryside or in the mountains will be useless.

 

The width of the chest-abdominal breathing is subject to the flexibility of the diaphragm,
which is organized around the “warf” of vertebral column’s curvatures

 

Life is based on the width between some strong tension and some deep relaxation. Nevertheless, when some tissues get permanently overexcited the width of our chest-abdominal breathing gets dramatically reduced. This disorder always takes place in conjunction with the EPT (Excessive Partial Tension) in vertebra Th7 that sits at mid level of the diaphragm, where all movements meet. The absence of this width in our breathing is responsible for our physical and psychic health problems.

The observation of the state of those organisms that had lost this width in their breathing lead chinese medicine (assimilated by Japanese traditional medicine) to establish fourteen meridians (plus six extra meridians) which were called “ancient energetic channels”. Chinese medicine’s diagnosis and healing methods are based on these meridians.

The osei framework can show us very clearly what these meridians are.

The last two meridians, only described in the CVP, are medullar and static:
• The general dorsal (13) is part of the medullar f-e region, vertical osei.
• The general ventral (14) is part of the medullar f-e region, central osei.
These meridians describe some areas of the medullar vertical and central oseis together with their respective biological activities: planning and cell regenerating.

Meridians 1-12, which are described both in the CVP and in its extremities, are peripheral and dynamic:
• The bright yang of the hand, the bright yang of the foot, the dark yin of the hand, and the dark yin of the foot are part of the peripheral bilateral region, the lateral osei.
• The major yang of the hand, the major yang of the foot, the major yin of the hand, and the major yin of the foot are part of the peripheral f-e region, frontal osei.
• The minor yang of the hand, the minor yang of the foot, the minor yin of the hand, and the minor yin of the foot are part of the peripheral circular region, the rotary osei.
These three series of meridians describe some areas of the oseis belonging to the peripheral structure of the CVP together with their respective biological activities of the vital oven: assimilatory-circulatory, combustive-respiratory, and excretory activities.

 

Meridians: bright yang of the hand, bright yang of the foot, dark yin of the hand, and dark yin of the foot.
They describe one part of the peripheral bilateral region, lateral osei

 

The osei framework shows how the fourteen meridians describe the interconnection that exists among those areas in the organism that each one of the oseis has formed. As a result, the following relation with western knowledge is possible:

Recent scientific research on the development of the embryo enables us to observe the appearance of five embryonic cellular groups, which correspond to the five oseis. This research also allows us to observe how the action of each one of these cell groups forms different parts of the organism.
The development of each embryonic cell group takes place by following exactly those ancient vital energetic channels discovered by chinese medicine thousands of years ago.

The way chinese medicine starts any healing process is by holding some short circuit in the vital intercommunication of the meridians responsible for some health problem and for the blockage of the chest-abdominal breathing width. The healing methods used by chinese medicine focus on the way to fix this short circuit and to restore the appropriate and vital coordination.

The discovery of the osei and of the osei framework tells us that the short circuit observed by Chinese medicine shows that the CVP coordination has been lost due to the blockage-dissociation of its spontaneous movement.

THE HUMAN PSYCHE AND THE DESIRE

 

Life is manifested through a continuous alternation between tension and relaxation. Death occurs when this movement stops. Life responds to its own internal and external needs by activating one of the five oseis in a continuous and absolute interdependence with the other four. We will call this natural activation, which is autonomous and autogenous, A tension. This A tension can relax only when the vital need that originated it has been fulfilled.

In any species with CVP, the A tension triggers the activation, in a natural and conjoint way, of one of its five major organic systems including its biological function, its series of muscles, and its brain area together with its inherent psychic activity. The psychic activity does only arise in the human being. One million years ago, the human species began to make tools, an event that revealed the appearance of the outbreak of the conscious or consciousness.

One of the consequences of this outbreak was that the vital energy was not used exclusively to merely survive in a given time and situation but to increase the brain or psychic activity. As a consequence, the volume of the brain of the first hominids grew three times as large in only one million years.

The progressive process of energy conversion took place in conjunction with another exceptional and unprecedented process in the evolution of the species: the structural stability of the head. The human head sits on the CVP axis keeping its equilibrium on its own. This is possible thanks to the special horizontal formation of the articulation of the cranium with the first cervical vertebra in the f-e plane.
About fifty thousand years ago, the formation of the head was completed in the homo sapiens sapiens at the same time that his hands got free, he stood on two legs and feet, the structure of his pelvis became circular and horizontal, and the sole of his feet had three points of support.
We will use the concept f-e cranial balance to refer to this set of transformations undergone by our ancestor, the homo sapiens sapiens.
The f-e cranial balance was the completion of an evolutionary process of the nervous system and of the brain, which can be clearly seen in the vertebrates. For the first time in the history of evolution, the brain and psychic activity could be neatly perceived and expressed in a way that was both unique and revolutionary, and which have enabled us to acquire different types of learning and to create culture. La manifestación de la vida es una alternancia constante entre la tensión y la distensión o relajación. Cuando cesa este movimiento, sobreviene la muerte. Para responder a las necesidades vitales, tanto internas como externas, se activa alguna osei, siempre en una absoluta interdependencia con las restantes.

 

The f-e cranial balance

 

As a result of this special psychic activity, the A tension in the human being is intense and complex when compared to the same type of tension in the other species. We will call this A tension, desire.

Desire is the complex representation or expression of the vital needs of our organisms, their A tension, in the psyche of the human being. This A tension is channelled through any one of the five oseis, both in their active (-) or passive (-) modalitiesas shown below:

the A vertical tension	arouses	the desire to think
the A frontal tension		the desire to act
the A lateral tension		the desire to communicate
the A rotatory tension		the desire to fight
the A central tension		the desire to love

 

 

 

 

The A tension channelled through the vertical osei arouses the desire to think; the desire to act mentally; the desire to communicate by giving explanations; the desire to fight by reasoning; the desire to love philosophy.

The A tension channelled through the frontal osei arouses the desire to act; the desire to think about the way to reach a goal as soon as possible; the desire to communicate through the success of the results; the desire to fight through the efficiency of one’s actions; the desire to love the feeling that one is moving forward.

The A tension channelled through the lateral osei arouses the desire to communicate through what is pleasant; the desire to think about the way to join what is trendy; the desire to act in order to have a good time about; the desire to fight by using one’s external beauty; the desire to love the feeling of being in company of others.

The A tension channelled through the rotary osei arouses the desire to fight; the desire to think about the way to enlarge or defend one’s own property; the desire to act in order to watch over every single thing that one owns; the desire to communicate by showing off one’s possessions; the desire to love the feeling of how important is everything that one owns.

The A tension channelled through the central osei arouses the desire to love; the desire to think of each one of the members of one’s own family; the desire to act according to one’s own internal vibrations and which enable us to feel those of the other or those in the universe; the desire to communicate with people and things from the nucleus of the inner self; the desire not to fight but rather to trust or to hate.

The manifestation of each one of these desires also involves “the manifestation of some intense
           susceptibility, preoccupation, and fear
about a possible failure in attaining the aimed desire”. These feelings lie in a specific dimension of the spontaneous psyche.