Shiatsu

Shiatsu is a form of bodywork which, at its highest level, combines a finely-tuned intuition with a thorough understanding of the body mind. Shiatsu was developed in Japan from a synthesis of Chinese massage called Anma and Western techniques of physical manipulation. As a complete system of healing through touch, it draws extensively on key aspects of Traditional Oriental Medicine.

Shiatsu technique involves stretching, holding and leaning body weight into various part of the recipient's body to improve energy flow, blood circulation, flexibility and posture. Pressure and contact is applied through the hands, thumbs, fingers, forearms, knees and feet, with the recipient sitting or lying in various positions. Treatment is focused along specific Channels ('meridians') of subtle bodily energy called Ki. Ki is the life force which sustains every activity of the body, mind and Spirit.

Although Shiatsu literally means 'finger pressure', the spirit of Shiatsu is one of communication through touch. Shiatsu which is responsive to the recipient's needs cannot be achieved by technical skill and intellectual study alone. To be effective, it requires sensitivity in order to feel and positively influence the quality of vitality within the recipient. Vitality is the basis of health, and reflects the strength and harmony of Ki circulation. Shiatsu which is sensitive and supportive both tonifies and corrects the flow of Ki, thereby helping to restore vitality and prevent disease.

To achieve truly supportive Shiatsu, it must be delivered with relaxed body weight and an effortless transmission of Ki. Overt effort from the practitioner will only obstruct Ki flow and prevent the recipient from relaxing and 'opening'. Ki is naturally communicated to the recipient when the practitioner's energy is focused and 'grounded' in the lower belly (the belly is referred to as 'the hara' by Shiatsu practitioners).

Finally, truly accurate Shiatsu therapy depends upon the practitioner's understanding of Traditional Oriental Medicine and its diagnostic skills. A practitioner who is knowledgeable will have sufficient confidence to deal with clients suffering from both acute and chronic disorders.

Although the word Shiatsu was not coined until the early twentieth century, the origins of Shiatsu lie firmly within the roots of Traditional Oriental Medicine. Specifically, it can be traced to China around 530 BC, when Bodhidharma introduced a system of exercises for health and sensory control known as Tao- Yinn. These incorporated a system of self-massage and self-applied pressure point therapy for promoting detoxification and rejuvenation. Tao- Yinn soon became an integral part of the health practices and was gradually exported, along with the other Chinese healing arts, through south-east Asia and Korea.

By the tenth century AD, Chinese Medicine had been introduced into Japan, from which time an amalgam of Vibrational Palm Healing, Spot Pressing and Massage, known collectively as Anma, would have been combined with Tao- Yinn (Do-In) to loosely resemble present day Shiatsu.

Around three hundred years ago, during the Edo era in Japan, doctors were required to study Anma as a means of familiarizing themselves with the human structure, energy channels and pressure points, so that they could accurately diagnose and treat with whatever means they thought appropriate; namely acupuncture, herbs or bodywork. Gradually, however, Anma was reduced to treating simple muscular tensions until by the twentieth century it became licensed only to promote pleasure and comfort.

However, there still existed many Anma therapists who based their work on the original theory, and who coined the name Shiatsu in order to avoid the restrictive regulations applied to Anma. Shiatsu was eventually recognized as a legitimate form of therapy by the Japanese government in the mid-1950s.

The official recognition of Shiatsu in Japan can be mainly attributed to the efforts of Tokujiro Namikoshi, who established the Shiatsu Institute of Therapy in Hokkaido in 1925 and the Japan Shiatsu Institute in 1940 (subsequently renamed the Japan Shiatsu School). His success was no doubt due to a combination of his obvious tactile sensitivity and the effort he put into aligning Shiatsu with Western medicine. In this way, his method benefited from the general trend towards Westernization.

The traditional, philosophical and medical framework was reintegrated into Shiatsu by Shizuto Masunaga, who taught at the Japan Shiatsu Institute for ten years before opening his own school known as the Iokai Shiatsu Centre in Tokyo. Also highly developed in tactile sensitivity, Shizuto Masunaga had an interest in integrating the ancient medical model with Western physiology. His main contribution to Shiatsu before his death was to establish the full influence of the major Energy Channels over the surface of the body, and how to fully effect a person's psychological/physical balance through optimum connection with these Channels.

Consequently, in Japan today, there are two distinct methods of Shiatsu: the method developed by Tokujiro Namikoshi, and Iokai Shiatsu as developed by the late Shizuto Masunaga. Namikoshi's style is characterized by applying pressure to specific reflex points which relate to the central and autonomic nervous system, whereas Masunaga's style is characterized by sensitivity to the Energy Channels which are the manifestation of body/mind function, from the viewpoint of Oriental Medicine. Masunaga also introduced the dimension of 'support and connection' by realizing that Shiatsu treatment is much less painful, more nurturing and energetically more effective if both hands are kept apart, yet in contact with the recipient, so that one hand is used as a 'listening' hand, while the other applies technique.

Shiatsu did not become widely known in the United States and Europe until the 1970s, although it has been practiced by a few Japanese and Occidentals in the West since its conception. Within Europe, Shiatsu has been primarily influenced by the Namikoshi method and the Masunaga method, but with an additional input from macrobiotics which makes use of the traditional Acupuncture Channels and pressure points, plus its own theoretical and philosophical rationale.

Shiatsu had -by the mid 1980s -been classified into the following systems or 'styles':

• Acupressure Shiatsu, which focuses specifically upon acupuncture points and encompasses a variety of acupressure styles.
• Five Element Style Shiatsu, which relies mainly upon the Five Element Theory of Traditional Chinese Medicine, especially in relation to the emotions, and which incorporates some macrobiotic principles.
• Macrobiotic Shiatsu, which incorporates Classical Acupuncture Channels, Barefoot techniques and the way of living in harmony.
• Nippon Style Shiatsu, which is fundamentally Namikoshi style, and as such places great emphasis on Western physiology, but with the addition of Chinese medical theory and the Classical Energy Channels.
• Zen Shiatsu, as developed by Shizuto Masunaga, which is characterized by the application of the Kyo-Jitsu Tonification and Sedation Principle, an extended Energy Channel system, and a condensed synthesis of Traditional Chinese Medicine, Western physiology and psychology.
• Ohashiatsu, can also be added to this list as an amalgam of Namikoshi's style with methods developed by Wataru Ohashi, aspects of Zen Shiatsu, and the use of Classical acupoints (Tsubos) and Channels.

How shiatsu works

YIN- YANG THEORY

Oriental medicine is a complete reflection of traditional Oriental thinking and philosophy, all based on certain perceived universal truths such as the principles of Ki (Qi in Chinese) and Yin-Yang. In other words, in the Orient, medicine, art, politics, culture and philosophy are all based on a common understanding of the forces and cycles of nature.

Yin-Yang theory is an ancient Chinese conceptual framework for viewing and comprehending the world that was developed during the Yin and Chou dynasties, between 1500 and 221BC. The first textual reference to it is in the Yi Jing (or I Ching), the Book of Changes, around 800BC, and it is the aspect of change and of process which is at its heart. Yin- Yang theory is the foundation for understanding all phenomena, in particular health and disease. In Western philosophy contrary ideas oppose each other: if it is day then it cannot be night. However, in the Chinese model Yin and Yang oppose but also complement one another. Yin and Yang are contrary, but they can turn into one another and they each contain a small part of the other.

Putting the different components of the characters together, Yin is the cloudy or shady side of the hill and Yang the sunny side. On the Yang side it is light and warm and people are working, while on the shady side it is cold and dark and everyone is resting.

It is not, however, the case that Yin and Yang theory simply places phenomena into fixed categories; it is a way of explaining dynamic processes. Yin and Yang are relative terms. It doesn't make sense to talk of Yin except in relation to Yang; without the one the other is incomplete. In the Taiji symbol of Yin- Yang, Yang is the white part of the symbol and Yin the black. The two components coil around each other and interpenetrate; the white part of the symbol contains a black spot and the black part a white one. Nothing is ever entirely Yin or Yang but each contains something of the other, which may grow so that eventually each can become its opposite.

Yin and Yang phenomena can themselves be further divided. For example, day is Yang compared to night, but a day may be divided into morning and afternoon. Morning, when the sun is rising, is more Yang than the afternoon, when the sun is setting, so morning is Yang and afternoon is Yin. Morning turns into afternoon, and in the same way Yang turns into Yin, and Yin into Yang. Day becomes night, summer turns to winter, our bodies move then rest, we are warm then cool, we wake and sleep. The movement from Yin to Yang is cyclical. The Chinese philosopher Chu Hsi wrote: 'The retreat of Yang is the birth of Yin; it is not that once Yang has retreated a Yin separate from it is born. You can look at Yin- Yang as single or as twofold. Seen as twofold it divides into Yin and Yang; seen as single, it is simply a waxing and waning.' In the Taiji symbol, Yin is born where Yang reaches its peak, and vice versa.

The interaction of Yin and Yang

There are four main ways in which Yin and Yang are related: they oppose one another; they complement one another; they can consume one another; they can transform into one another. In addition they are infinitely divisible.
Yin and Yang are opposites
As opposites, they struggle against one another and keep one another in check. Cold cools down heat: cooling drinks refresh on a hot day. Heat warms up cold: a fire heats you up on a cold day. This is the basis of treatment in Oriental medicine: if you have a hot condition, treatment should be cooling and vice versa. Treatment opposes one force with a contrary one.
The struggle between Yin and Yang results in a state of dynamic balance. In the body, as in other spheres, the balance is constantly changing. Take body temperature, for example: it is basically stable, but within a certain narrow range it fluctuates. If it fluctuates beyond that particular range, the physiological balance of the body is lost and disease arises.
The opposition of Yin and Yang within us powers our growth, development, maturation, ageing and decay. Relative balance within a restricted range brings about health and the loss of that balance brings about disease.
Yin and Yang are interdependent
As shown in the Taiji symbol, out of Yang comes Yin, out of Yin comes Yang. Each promotes the other, each brings the other into being. Without the one the other cannot exist.
Yin and Yang can consume one another
This means that where Yin predominates it will overwhelm and use up Yang and vice versa. For the body to work normally and keep itself warm (Yang), it has to burn up part of its substance (Yin). On the other hand, producing nutrient substances for the body (Yin) consumes a bit of energy (Yang). If either the Yin or Yang aspects of the body go beyond the normal range, the result is either an excess or a deficiency of them, resulting in disease.
Yin and Yang can transform into one another
The cycle of day and night and the yearly seasonal cycles are examples of this. To quote from an ancient Taoist text called Plain Questions: 'Extreme Yin will necessarily produce Yang, and extreme Yang will necessarily produce Yin.'

Yin- Yang as a guide to diagnosis and treatment

The root cause of any disease is an imbalance between Yin and Yang and the basic principle of Oriental medicine and of shiatsu is to adjust the balance. If we can understand the nature of the imbalance correctly we can take the right steps to correct it. On their own Yin and Yang are not sufficient to understand the precise nature of imbalances, but understanding Yin-Yang is the first step.

FIVE ELEMENT THEORY

From Yin -Yang theory it is clear that the ancient Chinese view of nature and the universe is one that focuses primarily on change and process. Five Element theory, or Five Phase theory, as it is also sometimes called, is another part of this view of change and movement. According to this concept, all phenomena are products of the movement of five elements: wood, fire, earth, metal and water. These elements are not the fundamental components of matter, but rather descriptions of certain qualities which pertain to particular phases of change.

Wood

Wood is characterized by growth and by upward and outward movement; it is associated with the springtime, with morning and with initiating action. Its energy ascends and disperses. It gives the ability to plan, control and be angry. It relates to the Liver and Gallbladder. A loud or clipped voice, a greenish complexion and a rancid odor may manifest with a Wood imbalance. People with a predominance of Wood are usually assertive, authoritative and well-organized, but may be irritable.

Fire

The qualities of fire are of heat and upward movement. It represents energy at its peak and is associated with summer and with noon. Fire gives us the capacity for warmth and love. It relates to the Heart and Small Intestine and the Heart Protector and Triple Heater. The Heart houses the mind, the seat of consciousness, the origin of all thought and emotion. A reddish complexion, a laughing or tremulous voice and a scorched odor may manifest with a Fire imbalance. A person with a predominance of Fire is often warm and sensitive but may also be excitable and emotionally changeable.

Earth

Earth is associated with the late summer harvest, with fertility, and with bringing phenomena into being. It is also linked with late afternoon and decreasing activity. It gives us the capacity for intellectual thought and concentration (called 'Yi'). It relates to the Spleen and Stomach and so to nourishment, which encompasses the taking in and digestion of food and information, both physically and intellectually. A yellowish tinge to the complexion, a singing quality to the voice and a slightly sickly-sweet odor may manifest with an Earth imbalance. People with a predominance of Earth are often good listeners, but may have a tendency to worry.

Metal

This element represents decline and is associated with autumn, evening and the balance between activity and rest. It represents purification, elimination and reform; it gives us the capacity to take in new experience and to eliminate the old. Its energy descends and disperses. It relates to the Lung and Large Intestine. The Lung houses the Corporeal soul (called 'Po'), which gives us animal vitality and the ability to live in the present. Grief and sadness relate to Metal. The skin is an extension of the Lung, so the Metal element is associated with the idea of boundary, of the border between ourselves and others. A whitish tinge to the face, a weeping quality to the voice and a rather musty odor of decay may manifest with a Metal imbalance. People with a predominance of Metal can be very optimistic but may easily feel melancholic.

Water

Water is decline at its maximum. It is associated with night, with winter, with latency, with yielding, with cold and with downward movement. Its energy floats or suspends. It is the initial impetus to grow after the dormancy of winter and gives us the will to live and the urge to procreate. It relates to the Kidney and the Bladder. Fear is the emotion associated with Water. A bluish or black tinge to the face, especially below the eyes, a groaning quality to the voice and a putrid odor may manifest with a Water imbalance. A person with a predominance of Water may be self-possessed and able, but may become timid or fearful if the Water element is unbalanced.

On the whole, people do not fall neatly into a single category but tend to combine qualities from a number of different Elements which may vary at different times in their lives.

THE CONCEPT OF KI AND CHANNELS (MERIDIANS)

Shiatsu works by helping to harmonize the energy and vitality of the body and mind. We know that when we eat we acquire energy, and if we eat healthily we expect to have more vitality. We also know that our quality of breathing is directly related to our energy levels. But something other than food and air exists within all living things, causing them to be 'alive'.

Western traditions view our 'life force' as an esoteric phenomenon, generally accepted by us as a gift from greater powers. As such, Westerners have not tried to understand it to the extent their Oriental counterparts have. The Oriental traditions see our 'aliveness' and therefore our energy and vitality as much more to do with our interaction with surrounding nature and the universe. Taoist philosophy, on which the bulk of Far Eastern medicine is based, is a way of describing and understanding how we and our environment function together. It is concerned with understanding how all things are ultimately striving to maintain balance and harmony and the observation that absolute balance and harmony cannot exist, due to constant opposing forces at work throughout nature.

Western thought has a rich fund of detailed information pertaining to how we are affected by cosmological cycles, astrology being the obvious example. However, it seems that it is the Oriental philosophies which most clearly map out how nature and our body/mind are animated and function. While we are alive, Ki permeates every part of our body, keeping every bodily function alive. Although cells are dying throughout our body, they are constantly being replaced. The replacement of cells declines as we grow older until not enough of the essential ones necessary for correct organic functioning are replaced. At that time we malfunction and die. The more Ki that reaches the cells the less prone to decay they will be, so that an abundant supply of Ki to a cell means a healthier cell. However, it is not simply a question of quantity, but also of movement; Ki flows smoothly and abundantly in a cycle within healthy vibrant creatures. Unhealthy creatures are not vibrant, because their Ki is not flowing smoothly.

In the latter case, it may be that Ki is not present in sufficient quantity to generate enough momentum to allow for a smooth flow, resulting in some areas being starved of vitality while others stagnate and accumulate waste products, rather like insufficient water failing to flush debris from a pipe. Alternatively, it may be that too much Ki is accumulating in a particular area or function of the body, causing stagnation or hyperactivity and irritation there.

Imbalances of Ki quantity and circulation have many causes, including emotional disturbance, shock, abnormal environmental factors such as excessive heat or cold, extreme assault from virulent organisms, poisons, poor diet, incorrect use of the body (creating postural/organ stress), accidents and so on. A professional shiatsu practitioner will strive to identify the cause and the exact effect of that cause upon the person seeking treatment and will then apply shiatsu to enhance Ki where it is needed, disperse and or calm the Ki in areas where it is blocked or irritated and make sure it circulates smoothly. Based on the understanding of what caused the imbalance, the practitioner will usually give advice as to how to avoid situations or factors which exacerbate the problem.

To understand the essence of shiatsu, you need to understand that Ki flows everywhere throughout the living body but aggregates into 'channels' of more concentrated Ki flow. Over the millennia, the Chinese mapped out these channels, or 'meridians', and through centuries of observation noticed what happens when a channel does not flow in the way it should. Consequently, they devised ways of restoring the correct 'attitude' of the channels and the Ki within them. Modern shiatsu is still based on these core principles.

These channels or meridians run like rivers all over the surface of the body and deep into its interior, directing Ki into and from all the internal organs. Where one channel begins and ends, it continues into another channel, so that there is a continuous circuit. Sometimes a channel will also connect with one or more other channels elsewhere along its course. From the main or primary channels, streams divide off at intervals, which themselves subdivide into more streams to supply Ki to all the bodily structures, such as muscles, fascia, bone and so on. The channel system is like a vast matrix supplying Ki to, and allowing intercommunication of Ki between, all areas and functions of the body. This is not dissimilar to the ever-dividing and spreading profile of our nervous system and circulatory systems.

In shiatsu, as in the other branches of Oriental medicine, the internal organs are related to a wide range of functions of both the body and the mind. As such, if you affect the Ki channel of the receiver of shiatsu in some way, there will, at some level, be an effect upon their bodily functions, emotions and psychological disposition. This is the essence of a shiatsu session: to help the person's Ki re-establish strength and a more harmonious free-flowing state through the skilled application of physical contact to the body surface, thus bringing all aspects of the body/mind into greater harmony.

The tsubos

At specific locations along the Ki channels there are 'gateways' or 'cavities' where Ki can open to the surface. These gateways are known as 'tsubos' and are essentially pressure points where Ki can access the channel from outside the body, leave the channel to connect with the outside world or represent distortions in the channel flow, so that when 'activated' (by pressure; for example) the Ki can affect the channel and therefore some aspect of body/mind function.
A tsubo is a vortex of Ki which would look like a vase-shaped swirl of energy with a mouth leading into a narrower neck which then widens into a broader belly.
Each of the primary channels has a number of 'fixed' tsubos. Generations of documented observation have resulted in each being given a name, number and recognized action on the body and mind when stimulated.
In addition to the fixed tsubos, there are 'transient tsubos' which come and go along the channels between the fixed tsubos. They arise where and when they do because there is either a lack of Ki or an excessive build up of Ki at that location and that point in time along the channel. Where the Ki is lacking, the tsubo will feel lifeless and 'empty', lacking vitality and elasticity. It may be stiff and lifeless or flaccid and lifeless. Sometimes it may be flaccid and lifeless on the surface and stiff and lifeless deeper down. Where the Ki is blocked and consequently overcrowded, there will be a feeling of fullness, tightness and constriction at that location, often accompanied by pain when touched there. Sometimes the full areas will feel warm whereas the deficient areas will feel cold.

Ki balance

To be alive is to have sufficient Ki to enable our body/mind to 'react' in some way; to be dead is to have insufficient Ki to react at all. The way Ki manifests in our actions and reactions depends upon what external factors are bearing down on us, what our immediate needs are and how emotionally and physically at ease we are within ourselves. So, if we possess sufficient Ki and are completely satisfied, our Ki will be evenly distributed throughout our body, smoothly transported through our network of Ki channels, giving us the appearance of being at rest. On the other hand, as soon as a need arises, such as hunger, we are no longer in a state of complete satisfaction. Hunger means we want food. As such, our Ki will aggregate into specific areas and functions of our body/mind (and therefore into specific Ki channels and tsubos) to enable us to get food. If the food is just an arm's length away, very little Ki will need to be redistributed for us to eat. However, if we have to catch, kill, prepare, guard and eat our food, a lot more Ki will need to be reorganized within us. Once the hunger has been satisfied, our Ki distribution can return to its balanced state.
So, all activity and therefore all movement of Ki within a living being results from need, and the fluctuation from need to fulfillment continues as long as life continues. It is perfectly normal and it explains why Ki moves more into certain channels and tsubos at any given time. As long as the Ki does return to normal, we remain healthy. However, if it remains stuck and does not rebalance itself, the seeds of ill health are sown. It can remain stuck because our intellect and our relationship to our environment is so complex that we do not necessarily know clearly what our needs are, nor when they are fulfilled. What concerns the shiatsu practitioner is the effect this has on the distribution of Ki within the receiver's body and what he or she can do to help rebalance the Ki.

THE KYO-JITSU PRINCIPLE

In shiatsu terminology, fullness or excess of Ki causing blockage or hyperactivity in a channel or tsubo is referred to as 'jitsu', whereas deficiency or emptiness of Ki resulting in hypo-activity or relative 'lifelessness' in a channel is known as 'kyo'. To further understand kyo, consider that every part of a living body seeks to be nourished by Ki and blood, so if insufficient Ki reaches any part, that part exhibits a 'need' for more Ki. Furthermore, a need (kyo) will eventually create a reaction (jitsu) somewhere, in an attempt to compensate for or meet that need. Kyo is therefore the underlying cause for jitsu. To reiterate the analogy of hunger, if the food supply is ample, there is no need to rush around urgently to fill the food cabinets. However, if the food runs out and we start to go hungry, we begin to focus a lot of energy and resources into procuring more food (the 'needy' kyo channel area is causing heightened activity or 'jitsu' elsewhere).

The Ki matrix of the body/mind, which is made up of our Ki channels, instinctively strives for balance; it wants smooth flow of Ki and a trouble-free existence. Our minds, our activities and our environmental influences sometimes work against that, yet our Ki matrix still strives for harmony within itself. It actually takes a lot of effort or adverse circumstance to overcome the harmony of the body. However, when the balance is lost, we become ill. The illness itself is an attempt to restore harmony, but sometimes the body/mind just does not have the final resources or resolve to get well without some outside help. Hence, we have healing systems of various sorts, including shiatsu, which helps restore health or prevent ill health by keeping the Ki flowing smoothly throughout the channels, using techniques to meet the needs of the kyo and, if necessary, disperse or calm down the jitsu. In shiatsu, the words kyo and jitsu are usually restricted to describing the state of the channels and tsubos and are not used to describe anomalies in the organ functions, which are usually described as Yin-Yang imbalances, even though both channel distortions and functional imbalances sometimes amount to the same symptom.

The jitsu areas are more easy to find because they feel 'active' and react locally to pressure. Jitsu areas sometimes protrude from the surface. Kyo areas are more difficult to locate because they exhibit little or no reaction to touch and do not generally manifest an obvious presence on the surface, although the trained eye and touch can often see or feel kyo as a depression or 'sinking' into the surface. However, that is still more difficult than seeing that which protrudes or feeling that which reacts.

THE EFFECT OF SHIATSU ON THE AUTONOMIC NERVOUS SYSTEM (ANS)

Taken in its entirety, shiatsu therapy draws upon an extensive theoretical base and a range of practical approaches, and can offer an almost endless selection of techniques. However, a correctly applied shiatsu session consisting only of basic techniques will still have a tremendously positive effect upon the receiver, even without working specifically on the channels and without using the tools of diagnosis and the theory of Oriental medicine. In a nutshell, shiatsu at any level is incredibly relaxing, and revitalizing and it also strengthens the immune system. This is because it invokes the para-sympathetic response of the autonomic nervous system, which in simple terms means a deep relaxation response.

When we perceive ourselves to be under threat, we become very alert so that we can rapidly assess the gravity and detail of the situation, thereby giving ourselves the optimum chance to counteract or escape from that which threatens us. Depending on the level of threat, we may be required to defend ourselves either by fighting it out or by running away. Under threat, our bodies will automatically send more adrenalin into the blood and more blood to the muscles, ensuring their optimum performance. Our breathing rhythm will accelerate to ensure enough oxygen gets to our muscles and brain, and our senses of hearing, seeing and smelling will become more acute. We become ready for action. On the other hand, when we feel safe and not under pressure, we tend to let go and relax; our breathing slows down and our eyes and ears become less sharply focused.

If you touch someone in the correct way, at the appropriate time and with the right attitude, the touch will soothe and support them. No doubt you have experienced at least a hand on your shoulder from the right person at the right time when you were upset. Conversely, that shove from someone who saw you as an object in their way made you feel irritated, and your muscles tensed up.

Practical shiatsu

In its complete form, shiatsu, looks like a graceful harmonization of acupressure and stretching, involving a similar pressure point and meridian system to acupuncture. No needles, oils, or creams are used, as the receiver is fully clothed. Techniques can be slow and subtle, or brisk, involving thumb, palm, or elbow pressure.

Shiatsu is not massage. The philosophy is different, and so is the touch.

You all practice an instinctive form of self-shiatsu each time you press your forehead to relieve a headache, or pinch the bridge of your nose to ease eyestrain, or rub your arms briskly when you feel cold. You not only stimulate relevant lines of energy (meridians) and pressure points, but you are accessing some of the earliest and most ancient forms of healing and preventive care.

Some of you will prefer a light pressure. Others can take quite a deep pressure. You will soon find out what works best for you. Shiatsu, is a peaceful and concentrated technique, as you will discover the more you practice it.

Try this simple exercise. Inhale and exhale slowly. Raise your hands, palms facing one another. Gradually move them together and apart, without touching.

Move in slow motion. Keep your eyes closed if this helps you concentrate. In time you may feel a magnetic pull between your palms. Keep going. That magnetic force will grow the more you do this exercise. Now find a tense or tight muscle on your leg. Place your hands on it and feel the warmth. Then place your thumb on it and press down gradually. Don't jab. Don't be in a hurry. The slower you press, the deeper you can go. Hold the point, count to five. Release slowly. Repeat the exercise a couple of times. Now move an inch or so along the tight muscle, and try again. Move on another inch, and try again. With practice, you may feel increasing warmth, tingling, a release of tension or pain.

In shiatsu this is explained in terms of stimulating or releasing blocked hi (qi or chi in Chinese), translated as energy or life force.

Our instinctive understanding of the body as a communication or electromagnetic system is conveyed through expressions like "My batteries have run down" or "This turns me on/turns me off' or "I feel burned out" or "I'm suffering from overload." All matter is energy in motion, and our bodies vibrate at different frequencies of ki, according to Eastern medical philosophy. To put it more simply, ki is organized along vertical pathways or meridians in a grid that resembles a subway or bus system. Meridians relate to physiology, emotions, and the psyche.

We all know what it's like when routes become congested or trains break down. We all curse traffic jams or delays at stations or airports. If we're lucky, other systems absorb the overload, people are rerouted, but further congestions can occur, especially at peak hour. Similar things happen in the human body Our circuits, our meridians, become backed up, overloaded in some areas and emptied in other areas. The use of acupuncture needles or thumb pressure helps to unclog congestion or jump-start stagnant energy.

To appreciate meridians, try to backtrack several thousand years in your mind to a time that predates our formal Western knowledge of anatomy and physiology, when the body was viewed as a microcosm of the universe, the elements and seasons, and studied in terms of the ebb and flow of energies. People listened to their bodies and stretched a limb or two to wake up or to ease pain. They pressed points that hurt, only to discover that the points had many other functions besides easing a local pain. They discovered that a headache could be eased by pressing points on the feet, or menstrual pain could be eased by pressing points below the knee and above the ankle.

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