Hara (tanden)

from Wikipedia, the free encyclopedia

Hara ( jap. 腹 ) is used in traditional Japanese medicine and in the tradition of Japanese martial arts as a technical term for a specific area (physical / anatomical) or for the energy field (physiological / energetic) of the body.

Hara in traditional Japanese medicine

In traditional medicine in Japan, the hara is assigned to the abdominal region, namely vertically in the area between the sternum and pubic bone and horizontally between the outer lower costal arch and the iliac crest. It corresponds to the area of ​​the abdomen that is not covered by the rib cage, and so more or less corresponds to the viscera overlaid by the intestines.

Hara diagnosis

Similar to Western medicine, Japanese physicians and medical therapists use the abdomen (the hara) to determine the patient's state of health, especially the state of the abdominal organs or tissues and the associated energy fields. While in western medicine the palpation of the abdomen refers to the physical organs to determine their size, shape, consistency, response to pressure and the like, in eastern medicine the hara is seen as an area that reflects the condition of all organs whether they can be felt physically or not. Their energetic and physical state as well as their complex relationships to one another are also taken into account. In diagnosis and treatment, the Hara is divided into areas which are assigned to the (ten, eleven or twelve) vital organs and their functional energy fields. The details of this basic model of the hara diagnosis differ from school to school, depending on which philosophical, physiological, pathological or therapeutic model Japanese or Chinese medicine is based on (e.g. five elements , five phases , yin and yang , zang fu or the Meridian theory ), but the main underlying principles remain the same.

Hara diagnosis in the Far Eastern medical tradition

In traditional Chinese medicine (TCM), especially in modern herbal medicine and acupuncture, pulse diagnosis (three points on each wrist) is one of the most important methods of medical diagnosis. In China, or some parts of Chinese society, this pulse diagnosis is more culturally accepted than the intimate, invasive hara diagnosis or whole-body tactile diagnosis. This is also related to the importance of certain traditions or schools of TCM, both in the past and in the recent history of the country.

In this context it must be taken into account that in the West not only the (more or less exact) transmissions and translations of the original texts become known, but also the selection of the available sources has a meaning, be it through teaching and training, opening the Archives or, more recently, the modern editions. For example, French practice and research in the field of Far Eastern or Oriental (as some prefer to call it) medicine refers more to Vietnamese teachings, sources and literature (Vietnam was part of French Indochina during the colonial period ), while the early German ones and English practitioners rely more on pre-modern Chinese sources (in the Qing dynasty from 1644 to 1911, the European powers were very influential in China). American practitioners and learners, on the other hand, have benefited from the fact that Japanese material became available in the post-war years when the country fell under American administration in 1945. Only when China opened up in the 1970s were the sources available from there. In the meantime, most of the source literature and commentaries used by researchers, and consequently also by teachers, students and practitioners, come from research institutes in the People's Republic of China.

In traditional Japanese medicine, on the other hand, the focus has always been on massage and it has always preferred diagnostic tactile findings much more strongly than is known from the more well-known traditional Chinese medicine. For centuries, the diagnosis by means of tactile findings of the entire body and especially the acupuncture points, the meridians and the Hara has developed to a high standard in Japan. As already mentioned above, there are various manifestations in this tradition, which are based on the different schools, which are based on different aspects of the philosophical and medical foundations in the development of their clinical work and theoretical models. In the contemporary meridian therapy school, in which Shudo Denmei (1932 -) is a leading figure, great emphasis is placed on a wide range of palpatory skills. Her medical approach is based on the model of the five phases of change with an emphasis on palpation of the abdomen, that is, the Hara diagnosis. It is used by acupuncturists, masseurs and Shiatsu practitioners.

Hara in Eastern and Western mind-body therapies

In addition to acupuncture, which is already well-known in the West, there are other therapies in Eastern Europe that explicitly focus on the Hara in their work, such as: B. Anma, Ampuku, Shiatsu and Qigong . An increasing number of body-mind therapies are being adopted by the West and / or further developed there, which are based on the Eastern Hara diagnosis. Some involve breathing techniques, such as the Buteyko method and yoga, or posture and movement therapy, such as movement integration, Feldenkrais , Alexander Technique , Qigong and Yoga, or manual therapy such as osteopathy , Shiatsu and massage techniques . The aim is to relax, strengthen and receive support above and below the abdominal cavity so that the internal organs and tissues function well - in other words, to look at the abdomen or the hara for holistic healing. In osteopathy , the focus is on abdominal therapy, e.g. B. on the stimulation of the venous circulation and lymphatic drainage, as well as the realignment of the organs.

Hara in martial arts

In the martial arts, the Hara is often associated with the lower of the three dantyan ( Tanden equated in Japanese). Different martial arts styles describe it as being just below or just behind the belly button. In traditional Chinese medicine (TCM) the epithet Dantian is also used for the three acupuncture points: "Gate of the Origin" (Ren 4), "Sea of ​​Qi" (Ren 6), and in some also for the "Stone Gate" (Ren 5). All three points lie on the midline (center of the linea alba) of the lower abdomen (1 to 3 thumb's width below the navel). They are part of the "Ren Mai", usually translated as conception vessel (KG), one of the Qi Jing Ba Mai, the eight extraordinary meridians or energy channels of the body.

Dantian is often translated as "elixir field", which suggests that the acupuncture points "Sea of ​​Qi", "Gate of Origin" and "Stone Gate" are not actually sitting on the Ren Mai like the points on a line. In this area the “sea of ​​Qi” etc. can be reached and influenced - either through the energy flow along the Ren Mai (conception vessel) or through deeper penetration into the abdomen (in the case of acupuncture, it determines the length of the needles and the depth needling, in the case of palpation the depth of penetration and the Qi conception and in the case of breathing or muscle movement the view of the muscle tone and the direction of the connective tissue connected with it, etc.) If the points are named which are assigned to the lower dantian, it is seen more as a three-dimensional area of ​​different sizes in the abdomen and not as individual points on the stomach. In this sense, the area is identical to the terms “Small Hara” or “Small Underbelly” as used in some classical Chinese texts and commentaries to describe the origin and position of the Qi Jing Ba Mai (Eight Extraordinary Vessels) belonging to the Ren Mai. Modern commentators see in the terms a reference to the "kidney reflex zone below the navel".

The concept of the Hara or lower Dantian is important in the practice of Chinese and Japanese martial arts, as this is where the vital or original energy (Yuan Qi) collects, which is what the name "Sea of ​​Qi" suggests. It is the vital center of the body and the center of gravity. In the concept of many martial arts, the energy or strength comes from this center. Many martial arts styles, including Aikido, see great importance in “moving out of the Hara”, that is, from the center of one's own being - out of the body and out of the mind. In traditional Japanese and Chinese martial arts, there are many breathing exercises for Dantian or Hara, which strengthen the "sea of ​​Qi".

Martial Arts and the Eastern Medical Tradition

For a long time in the west, the eastern martial arts were taught without reference to the healing arts, while in the east there has always been great similarity between the two areas - not least to ensure physical strength and the care of injuries. As mentioned above, language barriers, uncertainties in oral tradition and the lack of in-depth training and source materials, as well as the wide variety of schools, can easily lead to conceptual inaccuracies, misinterpretations and misunderstandings. This can also be seen in the question of the Hara: what and where is the Hara or Dantian (tanden); why is it so important in both traditions; and how is it related to the Eight Extraordinary Vessels and other energy pathways (meridians or channels).

A closer look at the treatises on the location and function of the Extraordinary Vessels shows that not only the "Ren Mai" (conceptual vessel) is involved in the function of the Hara or Dantian, but also the "Chong Mai" (penetrating vessel), the "Du Mai" (handlebar vessel) and the "Dai Mai" (belt vessel) also play a role in the definition of the what and potential of the "Sea of ​​Qi" because they all contribute in one way or another to the strengthening of the lower dantian and Maintain its connection and interaction with the energetic areas of the body as shown in the meridians and organs.

To see why this is the case and why there is such a wide range of interpretations, it helps to take a look at the essays on the endpoints and different courses of the energy paths in the body and the various terms in the respective sources. The pitfalls of translation, interpretation and association, as we have already seen with Dantian, can also be found with the acupuncture point "QiChong" on the stomach meridian (ST30). In the classical literature of Chinese medicine, the ST30 is seen as the starting point for the “Chong Mai” (penetrating vessel). The problem is that the ST30 is also known by the name “QiJie”. The author Ling Shu writes in his comment: "The QiJie is explained as follows: in the chest the Qi has a Jie, in the stomach the Qi has a Jie, in the head the Qi has a Jie ...". For Ling Shu, the “QiJie” is supposedly “a gathering point for Qi”. It is important to know that the sign “Guanjie” - composed of Guan (gate) and Jie (knot, connection, tie) - not only means the (anatomical) connection, but also “essential connection”, “crucial point” and "Essential phase". Therefore, the starting point (or area) of the “Chong Mai” (penetrating vessel) can be equated with the lower dantian - as suggested in the diagrams in the acupuncture manual.

While the martial arts class benefits from deep insight into the knowledge of traditional Chinese and Japanese medicine, the healing treatment options based on these traditions are also influencing more and more learners and practitioners in their practices in order to nurture, perceive and imagine improve Qi, such as Qigong , TaiChi or Aikido . In the Eastern perspective, knowledge and regular practice of these disciplines it was (and is) seen as an essential part of self-development to strengthen the practitioner's own health, as well as to develop his understanding of the nature and flow of Qi. Without such a personal and differentiated experience it becomes difficult to maintain and improve the ability of the tactile findings and to bring it to the level that enables the practitioner to determine the quality of the Qi in his or her patient and to influence it accordingly. The recommendation for patients is (and was) to repeatedly do exercises that improve Qi in order to regain and maintain their own health.

credentials

  1. ↑ Beresford-Cooke, Carola; Shiatsu Theory and Practice. A comprehensive text for the student and professional. Churchill Livingstone, London, New York, Tokyo 1996, ISBN 0-443-04941-6 , p. 235.
  2. ^ A b Yoshiaki Omura: Acupuncture Medicine - Its Historical and Clinical Background. Japan Publications, Tokyo 1982. ISBN 0-486-42850-8 , pp. 232f.
  3. ↑ Matsumoto, Kiiko / Birch, Stephen: Hara Diagnosis: Reflections on the Sea. Paradigm Publications 1988, ISBN 978-0-912111-13-1 , p. 315 f.
  4. ↑ Maciocia, Giovanni; The Foundation of Chinese Medicine. A Comprehensive Text for Acupuncturists and Herbalists . 2nd edition, Elsevier, Philadelphia 2nd editione, 2005. ISBN 0-443-07489-5 .
  5. ↑ Denmei, Shudo; Japanese Classical Acupuncture: Introduction to Meridian Therapy , translated from the Japanese by Stephan Brown, Eastland Press Seattle, 1990. ISBN 0-939616-11-4 . Originally published as Keiraku Chiryo no Susume , Ido No Nippon Company, Tokyo 1983.
  6. ↑ Denmei, Shudo; Japanese Classical Acupuncture: Introduction to Meridian Therapy , translation Stephan Brown, Eastland Press Seattle, 1990. ISBN 0-939616-11-4 , p.88ff. gives a historical overview with examples for different models of abdominal diagnosis for acupuncture according to different schools
  7. ↑ Maciocia, Giovanni: The Foundation of Chinese Medicine. A Comprehensive Text for Acupuncturists and Herbalists . 2nd edition, Elsevier, Philadelphia 2nd editione, 2005. ISBN 0-443-07489-5 , p.372f.
  8. ↑ Seem, Mark; Acupuncture Imaging. Perceiving the Energy Pathways of the Body. A guide for practitioners and their patients. Healing Art Press Vermont, 1990. ISBN 0-89281-375-X .
  9. ↑ Seem, Mark; Acupuncture Imaging. Perceiving the Energy Pathways of the Body. A guide for practitioners and their patients. Healing Art Press, Vermont 1990. ISBN 0-89281-375-X , p.5-8, p.17ff.
  10. ↑ Seem, Mark; Acupuncture Imaging. Perceiving the Energy Pathways of the Body. A guide for practitioners and their patients. Healing Art Press, Vermont 1990. ISBN 0-89281-375-X , pp.5-8, Introduction.
  11. ↑ On Hara Massage Therapy for example see: Ota, Shinsai; Ampuku Zukai . Yamashiroya 1827 (Japanese, full citation needed)
  12. ↑ Denmai, shudo: Finding effective acupuncture points , translated by Stephen Brown, Eastland Press Seattle 2003. ISBN 0-939616-40-8 .
  13. ↑ http://www.tcm-kongress.de/en/programm/referent-414.htm
  14. ↑ Denmei, Shudo: Japanese Classical Acupuncture: Introduction to Meridian Therapy , translated by Stephen Brown. Eastland Press Seattle, 2011. ISBN 0-939616-73-4 .
  15. ↑ Ota, Shinsai: Ampuku Zukai . Yamashiroya 1827 (Japanese, full citation needed)
  16. ↑ Beresford-Cooke, Carola; Shiatsu Theory and Practice. A comprehensive text for the student and professional . Churchill Livingstone, London, New York, Tokyo 1996, ISBN 0-443-04941-6 .
  17. ↑ Yang, Jwing-Ming; QiGong meditation. Embryonic Breathing . YMAA Publication Center Boston, US, 2003. ISBN 1-886969-73-6 , p.120-168.
  18. ^ Stone, Caroline; Science in the Art of Osteopathy. Osteopathic Principles and Practice. Stanley Thornes, Cheltenham 1999. ISBN 0-7487-3328-0 , p.236-252
  19. ↑ Helsmoortel, Jérôme, Hirth, Thomas, Wührl Peter: Visceral Osteopathy: The Peritoneal Organs , Eastland Press Seattle, 2003. For details: Archive link ( Memento of the original from July 20, 2014 in the Internet Archive ) Info: The archive link was automatically inserted and not yet checked. Please check the original and archive link according to the instructions and then remove this notice. . @1@ 2Template: Webachiv / IABot / www.eastlandpress.com
  20. ↑ Yang, Jwing-Ming; QiGong meditation. Embryonic Breathing. YMAA Publication Center Boston, US, 2003. ISBN 1-886969-73-6 , p.120-168
  21. ↑ Deadman, Peter & Al-Khafaji, Mazin, with Baker, Kevin: A Manual of Acupuncture. Journal of Chinese Medicine Publications, Hove (East Sussex) 1998, ISBN 0-9510546-7-8 , p.501-506
  22. ↑ Matsumoto, Kiiko & Birch, Stephen: Extraordinary Vessels. Paradigm Publications, Brookline (Mass) 1986, p.119.
  23. ↑ Matsumoto, Kiiko & Birch, Stephen: Extraordinary Vessels. Paradigm Publications, Brookline (Mass) 1986, pp. 27,40,41,97.
  24. ↑ Matsumoto, Kiiko & Birch, Stephen : Extraordinary Vessels. Paradigm Publications, Brookline (Mass) 1986, p.40.
  25. ↑ Ratti, O. & Westbrook, A .; Secrets of the Samurai: A survey of the martial arts of feudal Japan. Tuttle, 1991, p.387
  26. ↑ Raposa, M .: Meditation and the Martial Arts. University of Virginia Press, 2003, pp.18-19.
  27. ↑ The given translation of these Chinese terms follows the "Manual of Acupuncture", which has the best illustrations: Deadman, Peter & Al-Khafaji, Mazin, with Baker, Kevin : A Manual of Acupuncture. Journal of Chinese Medicine Publications, Hove (East Sussex) 1998, ISBN 0-9510546-7-8 , p.495ff. Although fairly common usage, the English is neither very elegant, not does it seem to grasp the full meaning of the terms.
  28. ↑ Matsumoto, Kiiko & Birch, Stephen : Extraordinary Vessels . Paradigm Publications Brookline (Mass.), 1986. ISBN 0-912111-35-6 .
  29. ^ Quotes and commentary in Matsumoto, Kiiko & Birch, Stephen : Extraordinary Vessels . Paradigm Publications Brookline (Mass.), 1986. ISBN 0-912111-35-6 , p.32-37.
  30. ↑ Deadman, Peter & Al-Khafaji, Mazin, with Baker, Kevin: A Manual of Acupuncture . Journal of Chinese Medicine Publications, Hove (East Sussex) 1998, ISBN 0-9510546-7-8 , Chapter "Extraordinary Vessels".
  31. ↑ Yang, Jwing-Ming; The Roots of Chinese QiGong. Secrets for Health, Longevity, & Enlightenment . YMAA Publication Center, Wolfeboro, US, 2nd edition, 1989, reprint 1997, ISBN 978-1-886969-50-6