Tao Shiatsu

TAO SHIATSU
Revolution in Oriental Medicine
Ryokyu Endo
Tao Shiatsu
Tao Shiatsu
Revolution in Oriental Medicine
Ryokyu Endo
Copyright 2008 by Ryokyu Endo
All rights reserved
No part of this book may be reproduced, stored in a retrieval system,

or transmitted by any means, electronic, mechanical, photocopying,
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Library and Archives Canada Cataloguing in Publication
Cataloguing data available through Library and Archives Canada
ISBN 978-1-926582-05-4
Note form the publisher: Those with health problems are advised to
seek the guidance of a qualified medical or psychological professional
before implementing any of the approaches presented in this book. It
is essential that any readers who have any reason to suspect serious ill-
ness in themselves or their family members seek appropriate medical,
nutritional, or psychological advice promptly. Neither this nor any
other health-related book should be used as a substitute for qualified
care or treatment.
CONTENTS
FOREWORD by LYALL WATSON 8

INTRODUCTION 10
PART ONE: THE Kl WORLD by Ryokyu Endo
CHAPTER ONE:
A NEW APPROACH TO SHIATSU TREATMENT 14
Discovering medical shiatsu 14
Shiatsu in its ideal form 16
Anyone can see ki and meridians 20
The tsubo is a double-edged sword 24
Treating the abnormality:
the ideology of Western medicine 26
Seeing the distortion of ki 27
The places where tsubo appear most frequently 28
CHAPTER TWO:
THE TSUBO REVOLUTION IN MERIDIAN
MEDICINE 33
How to find tsubo 34
Feeling the echo of the tsubo 36
How to press tsubo 38
The meridians and the ki functions they facilitate 39
Understanding the cause of kyo and jitsu meridians 42
Accessing the kyo meridian 43
Ki is changing each moment 48
Understanding the meaning of tsubo practice 49
Expressing the heart of shiatsu 52
PART TWO: ESSENTIAL TAO SHIATSU
CHAPTER THREE:
THE DEPTH OF THE KI WORLD 54
Eight steps toward the internalized distortion of ki 54
First stage: Seeing and locating tsubo 54
Second stage: Seeing ki spreading 55
Third stage: Boshin - diagnosing by “looking” 59
Fourth stage: Diagnosing the stiffness of the kyo meridian 61
Fifth stage: Discovering the whole body meridian 63
Sixth stage: Seeing the ki body 71
Seventh stage: The existence of the super vessels 73
Eighth stage: Jaki and its essence 75
CHAPTER FOUR:
THE HEART OF TAO 79
The five elements of Tao Shiatsu 79
The heart of sesshin 80
The five-thousand-year-old stream of Oriental medicine 81
Receive Tao ki directly into your heart 82
The power of imagination is
the way to receive the Ki Method 84
First Element: Ki Doin—Increase the Power and
Potential of Ki 85
The Principles of Renki 87
CHAPTER FIVE:
FUNDAMENTALS OF TREATMENT 96
The second element: the tsubo method 96
The tsubo method for effective meridian treatment 96
The way to find ki tsubo 97
The steps in tsubo treatment 98
Third Element: The Ki Method for Super Vessels and
Meridians, The Five Aspects Of Meridian
Recognition 100
Locating Meridians 104
Ki Method For The Entrance Level 106
Fourth Element: Kyo Meridian Treatment 107
CHAPTER SIX:
TREATING INTERNALIZED KI 109
Second element: part two - super vessel specific tsubo (SST)109
From folk remedy to medical therapy 109
Effective medical treatment without Sho diagnosis 110
Ki method for treatment with the eighteen SST
locations 113
The eighteen SST locations 114
CHAPTER SEVEN:
WHOLE BODY KI MERIDIAN SHIATSU 122
Fifth element: basic form 122
Basic form supports the kyo deficiency of ki 122
Ki method for the basic forms 123
How to develop a program of Five Elements study 133
CHAPTER EIGHT
KI BREATHING MEDITATION 135
Responding to the excessive internalization of ki 135
Healing ki returns to the giver 136
Ki breathing meditation 136
Global ki unification network 139
EPILOGUE 141
FOREWORD
Ryokyu Endo is the internationally renowned master of Tao Shi-

atsu, which heals the human body at the level of the bioplasm.
He is a Buddhist priest of the Pure Land tradition and holds a
black belt in the martial art of aikido. In his capacity as a gifted
musician, composing and performing on both traditional and
modern instruments, he has also created the healing sounds of
Tao Music.
The fundamental questions of our existence remain those
that ask, “What is ‘life’ ?” and “What is ‘death’ ?” To begin to
seek answers to these eternal questions brings us face to face
with the multiple dimensions that comprise life.
The first is the physiological system with which we are most
familiar. Existing in the realm of time and space, it is subject to
the physical principles which human investigation has revealed,
culminating in the work of Einstein.
The second is that of the spirit or ethereal body. It requires
the presence of the physical body for its existence, which is itself
dependent, to maintain its health and integrity, on the distri-
bution and regulation of ki. Ki—vital energy—exists at this level,
along with the chakra system. Shiatsu and acupuncture’s effec-
tiveness is due to their influence at this level.
The energy body belongs to that of the bioplasm at the sec-
ond level, the bridge between the primary physical level and the
third level of the astral body. This is the medium of the soul
and spirit at the universal level. We are only just starting to gain
a foothold in understanding this level. It is already difficult to
find a clear distinction between “life” and “death” here.
Tao Shiatsu and Tao Music affect the level of the bioplasm
and reach deeper to the third level, giving us the final state of
8 FOREWORD
healing. The melodies of Tao Music surround us with a heavenly
peace and the sense of the blossoming of golden flowers from
the depths of the Universe. They enable us to discover our true
selves at every moment, as we are able to relax by leaving life up
to the vast eternal void that is beyond life and death. The
melodies are able to create this feeling, as is Tao Shiatsu therapy,
because they affect this, the deepest level.
Human beings in the modern age are increasingly wired
into a global computer network that surrounds and intercon-
nects the whole earth. Yet ironically, the distortions and stresses
of urban living cut people off from the direct experience of the
earth as Gaia, as one single living entity.
The healing that Tao Shiatsu and Tao Music bring is for all
who suffer and wish to be healed. It is for everyone.
Lyall Watson
FOREWORD 9
INTRODUCTION: THE KI WORLD
Sometimes in life, a moment occurs where you see suddenly the

entire world in a different light. Afterwards, things never look
quite the same again. This happened to me while giving shiatsu
treatment in 1983. The ever-changing pattern of the patient’s
ki began to reflect as an image. It was as clear as a glass of water
sitting on a table. When I responded through the shiatsu to the
“stream of ki” I was seeing, the symptom disappeared. It was so
dramatic I was shocked.
Oriental medicine studies the flow of ki in the body. Merid-
ians are the channels through which ki moves. Ki is in constant
movement, and pain and disease are understood to result from
blockages in the movement of ki. When these blockages are re-
leased, ki is able to move freely and the symptoms are relieved.
Frequently I am asked, “What is ki?” How can something that
has no form be explained? It’s much like being asked, “What is
heart or spirit?” or “What is life?” Ki might be described as vital
life energy, created by the underlying unity of heart and body.
Since the Meiji period (1868–1912), a time of extensive reform
in Japan, much discussion has taken place as to whether ki and
meridians really exist. However, as I described, I actually saw the
meridian flowing as a line of ki. It was completely different from
daily life perception: the eye to behold another dimension had
opened. Since that day I began to enter into the infinite world
of ki.
Many people in the West wonder if ki and meridians really
exist. Ki seems so far removed from “real” life that they feel it
must be something supernatural or open to just a handful of
people with special abilities. Even in Japan there has been de-
bate about the existence of ki. In fact, ki is everywhere and ac-
10 INTRODUCTION
cessible to every one of us. But like the air we breathe, it’s too
close for all of us to even notice. It wasn’t until after my heart
opened that I could see ki. Then I began to experience a world
completely different from what I had previously known in daily
life. I began to explore the infinite world of ki.
According to the Gaia hypothesis, earth and life (all life, not
only human life) form a single, connected, self-regulating unit.
The connector is what we call ki in Japanese. The constant, uni-
versal movement of ki affects and unites all organic existence. In
other words, at the deepest level of existence, heart, mind, body,
and matter are one. This is a core principle in Oriental philos-
ophy and medicine, and now quantum theory and advances in
scientific measurement are beginning to confirm it.
We have entered an age where the focus of human con-
sciousness has shifted, and is moving away from materialism to-
ward spirituality. The turning point was in 1985.
I experienced the change, quite literally, through my skin,
while practising and teaching shiatsu all over the world. The
hearts of students I was teaching began to open, allowing them
to recognize tsubo (meridian treatment points) empathetically.
In Japan, Israel, the United States, New Zealand, Australia, and
Europe, students began to respond to the world of ki and merid-
ians.
Ki and meridians belong to the world of the subconscious,
and it was at this level that the initial shift took place. Changes
in the heart state and consciousness of people followed.
By the new millennium, hearts and consciousness had
opened even further, reducing our dependence on material ex-
istence as the primary basis for human relations.
INTRODUCTION 11
In the future, society’s direction in economics, industry,
and culture will also shift. Looking at the environment leads us
to realize that many current practices must change. A similar
shift will improve health care and medical treatment. The focus
of medicine will move toward holistic meridian medicine, based
on the unfolding of the heart.
Modern Western medicine, with its reliance on surgery,
strong drugs, and advanced technology, can be dramatically ef-
fective. Emerging technologies, like genomics and proteomics,
offer the possibility of effective treatment for major diseases in
narrowly specific circumstances.
But high-tech medicine has failed to solve the greatest prob-
lem confronting it: the growing late twentieth-century plague of
chronic, debilitating diseases. These diseases are not immedi-
ately life threatening, but they destroy quality of life and cause
great suffering. I believe Tao Shiatsu, the medicine of ki, is re-
sponding and adapting to these changes in illness. The dawn of
its spiritual culture can already be glimpsed. I believe the sunrise
of the human heart is on the horizon.
This book is an attempt to explain what the ki world is like,
how it works and what kind of heart makes it possible to see ki
and enter into this world. Much has been written about ki, but
usually from an occult angle, or based on analyses of ancient
Oriental medical classics. This book is the story of my personal
and clinical experience with ki over the last quarter century.
Ryokyu Endo
12 INTRODUCTION
PART ONE:THE Kl WORLD
CHAPTER 1
A NEW APPROACH TO
SHIATSU TREATMENT
DISCOVERING MEDICAL SHIATSU
A holistic understanding of the interconnected nature of all life

underlies the philosophy of Taoism and Tao Shiatsu. Just as a
drop of rain becomes a stream, then flows into a river and finally
fills an ocean, a new way of approaching tsubo and shiatsu treat-
ment began with just one idea. This, then, is the story of the
journey from that one idea.
The purpose of my initial study of shiatsu in 1976 at the
Japan Shiatsu School was to pass the national examination, in
order to get a license to practise. Many graduates of this test
shared my doubts as to whether the qualification had any value.
Our training consisted of nothing more than learning how to
give treatment for relaxation to make people feel good. Even
today, this is still a common perception many people have of
shiatsu’s purpose. The techniques we were taught focused on
the physical body alone. Tsubo, or treatment points, were seen
merely as places to apply pressure. If enough points were
pressed, some might hit the right spot. This approach was ap-
plied for all symptoms.
My first experience with shiatsu had occurred while I was
playing guitar in a rhythm and blues band. I had dropped out
of high school for the second time, much like the character
Holden in Catcher in the Rye, and was playing with a band in
Tokyo nightclubs. The bassist occasionally gave me shiatsu that
he had learned from a book. I was amazed how much comfort
it gave me. This experience had the same kind of impact on me
as forming my first band in high school, and starting intensive
aikido practice. The book that the bassist was referring was Do
it yourself: Three Minute Shiatsu by Tokujiro Namikoshi. In it the
author describes how he successfully treated Marilyn Monroe
for a stomach disorder during her visit to Tokyo, cured his
mother’s arthritic pain, and founded the Japan Shiatsu School,
where I first studied. When I read Namikoshi’s book, I won-
dered if a world such as this could exist. I went in search of more
books like this, but soon discovered that there were few to be
found. I studied those that I found and was inspired to give shi-
atsu to people and to enrol in Namikoshi’s school. After com-
pleting my study and receiving a license to practise there was no Master Masunaga and author.
significant change in my life.
A major change occurred when I attended the Zen Shiatsu
school of Master Shizuto Masunaga in 1980. The Iokai Centre
in Tokyo was where Master Masunaga taught the Zen Shiatsu
therapy he had founded. In returning to the origins of Oriental
medicine, he had re-established the first systematic form of di-
agnosis for shiatsu. This involved determining accurately which
meridians to treat in order to provide the most effective relief of
the patient’s symptoms. He performed this by palpating the
meridian diagnosis points that he had identified and mapped in
the hara (abdominal region), through his ability to visualize the
meridian stream. Master Masunaga had also created a way of
treating that was very different from the orthodox technique I
had learned. Instead of relying solely on the thumbs and fin-
gers, the forearms and knees were also utilized, with movement
of the practitioner’s whole body directing pressure. Its inher-
ently holistic approach used supporting pressure, coupled with
the leaning of the practitioner’s body weight toward the patient
to apply therapeutic pressure.
Zen Shiatsu was drastically different from other techniques
that relied on applying pressure with muscular strength. Also,
Master Masunaga’s philosophical understanding and theoretical
teaching about meridians astounded us. The seminars, classes,
and clinical demonstrations of the medical effectiveness of his
CHAPTER 1: A NEW APPROACH TO SHIATSU TREATMENT 15

treatment left me greatly impressed. The depth of Oriental med-
icine was revealed. Sadly, as it turned out, it was not long be-
fore Master Masunaga’s death. During the time I spent studying
with him, I never imagined that these would be his last classes.
All those who witnessed his teaching were deeply moved. Zen
Shiatsu’s growth around the world is the legacy of what he ac-
complished.
This experience led me to a desire to research the meridians
more deeply. I was filled with an almost childlike curiosity and
newfound focus and concentration. There was a feeling of hav-
ing “dropped into” this journey of researching medical shiatsu,
the core of Oriental medicine. In light of this experience, my
previous shiatsu training for the national certificate seemed,
more than ever, mere techniques for relaxation and pleasure.
What I was working on was continuing clinical research to in-
crease the effectiveness of treatment. Developing this method
of medical shiatsu was ongoing without a fixed end point. How-
ever, after a while I found that the road had come to a dead end.
SHIATSU IN ITS IDEAL FORM
The reason I found this was that true diagnosis was not possible.
By diagnosis, I do not mean in the Western sense of naming
the disease or condition of the patient, but in the Eastern sense
of naming the meridians that need to be treated to stimulate
the healing response of the patient, so that the meridian energy
system of the patient is normalized.
Not too long after beginning Master Masunaga’s classes, I
began to practise what I was learning. This involved first giving
a basic shiatsu sequence to the whole body, followed by treat-
ment to the flow of energy, or ki stream, in the meridian that
seemed to be energy-deficient in relation to the other meridi-
ans: this is called the kyo meridian. However, I was not ever sure
that the meridian selected—the diagnosis—was in fact correct.
From what I have observed while teaching around the world,
this is typical for most people who practise Zen Shiatsu. Three
years were to pass before I became able to see or visualize the
kyo meridian, but this development enabled me to relieve the
16 PART ONE: THE KI WORLD

symptoms of significantly more patients. I will discuss this ap-
proach in greater detail in Chapter Three.
Shiatsu is a truly wonderful gift for humanity and a core
manual therapy of Oriental medicine. The ki stream is the real
essence of this core. What would make it possible to visualize
this stream of ki as Master Masunaga did? I had thought about
Pressing tsubo as a fixed point.
this a great deal while researching and teaching shiatsu in Japan
and around the world. Zen Shiatsu is not particularly well
known in Japan—a fact that surprises many Western practition-
ers, most of whom use Master Masunaga’s style of shiatsu. Ini-
tially, in the West, the classical or Namikoshi style of shiatsu
(that I studied at the beginning) had been the most widespread,
as it still is in Japan today. This gradually changed as the many
Western students who had studied at Masunaga’s Iokai Centre
returned to their countries and spread Zen Shiatsu to other Kyokuchi —
countries. thumb side of the
What then is the current situation of Zen Shiatsu in the elbow point.
West ? One impression that I have noticed from Western stu-
dents attending my seminars and workshops is that shiatsu
schools and federations in the West readily accept and often
teach that if there are ten practitioners, ten different diagnoses Gokoku — the
may result. Is this genuinely acceptable? If this situation is widely point exactly be-
accepted, then it would seem that the only significant change tween the thumb
to the practice of shiatsu is in using the forearms and knees in and index finger
addition to the hands and thumbs. This is far removed from on the back of the
hand.
the ideal of Zen Shiatsu as conceived by Masunaga. Is there an-
other way to solve this dilemma?
In Japan the word tsubo, or treatment point, is well known,
but anyone with real knowledge of this word is likely to be a spe- tsubo as named and numbered
cialist and would use the equivalent acupuncture term keiketsu. fixed points.
While many books have been written about these treatment
points, they tend to approach the subject from the perspective
that if you press a certain point in a fixed location,it will have
an effect on a corresponding condition. For example, a book
will show a point located on the hand in the area between the
thumb and index finger, and will state that pressing that point
will relieve constipation. Even people who are not practitioners
are familiar with this kind of information.
This concept of tsubo is taken from acupuncture. It is a

recipe approach: treatment for specific symptoms is associated
with specific points. I have always been unsure of this approach,
half-believing and half-doubting. When giving treatment this
way, I frequently found that pressing a tsubo that was located as
a fixed point produced no response and gave no benefit to the
patient.
One day I ignored this approach and instead imagined
where the patient most wanted to be pressed. This led me to
find a physical depression that had at its centre something that
felt like the tip of a rice grain. This is how it felt. To understand
more clearly what the nature of this was, I questioned the pa-
tient while pressing the “rice tip.” A common answer was that
this was the point they really wanted to have pressed. While con-
tinuing to press, I imagined how the patient was feeling and
adapted the pressure moment to moment. I did this according
to the receiver’s response until the rice tip disappeared. Most
people receiving this treatment commented how comfortable it
was. Sometimes the rice tip “echoed.” This sensation was like an
electric current travelling to the symptom or place where pain
was felt. After the echo became less intense or finished travelling
to the symptom’s location, the pain disappeared. This seemed
to me to be the real meaning of tsubo.
I practised and documented this new way of giving shiatsu
through the treatments I was giving, and I saw a dramatic im-
provement in my patients’ symptoms. So there seemed to be real
value in working this way. Both practitioner and patient could
really feel something. Some of these tsubo locations were simi-
lar to keiketsu (acupuncture treatment points), but many were
different. The location and the strength of the effect and the
echo in the patient’s body (the tsubo’s depth) also differed from
person to person, and from treatment to treatment.
This is indeed how it should be if tsubo are in fact a reflec-
tion of the individual’s life force. Life is constant movement:
tsubo are manifestations of life. Tsubo reveal the constantly
shifting stream of life. Empathetic imagination must always
guide any connection to tsubo and practitioners must constantly
put effort into imagining how the patient is feeling subcon-
sciously. This involves confirming if the pressure is comfortable
or not, if there is any echo, and continuing to check these points

while treating.
In his book The Method of Health with Meridian and Tsubo,
Master Masunaga wrote, “Tsubo is more than point, more than
location.” It seems that this was a hint about what tsubo meant
to Sensei Masunaga. There was almost nothing else written I
could find that reflected this approach to tsubo. What I had dis-
covered, almost by coincidence, was that tsubo are not in fixed
locations. I had wanted to see where this would lead. Continu-
ing to follow this way of treating resulted in significantly more
effective treatments. Since I had been concerned about unreli-
able diagnoses, this seemed to be a more efficient and effective
approach.
Three years passed and my research continued in this man-
ner: locating and treating the rice tip by empathetic imagina-
tion. Simply stated, this involved imagining where the receiver
most wanted to be pressed and, while pressing, imagining in
each moment how the receiver was feeling. It was while working
in this way that I went one summer to assist at the clinic of a for-
mer classmate from Masunaga’s Iokai Centre. This was when
the big shift in my consciousness occurred. It happened sud-
denly without warning as I was treating a patient’s tsubo located
in the hara (abdomen), where an internal organ problem ex-
isted. As I glanced at the hara I “saw” the kyo meridian, the
meridian that most needed to receive ki. To begin with it was
hazy, but little by little it became clearer. Based on this image, I
gave treatment to the kyo meridian through its channel in the
arms and legs. The patient reported that the pain and symptom
had disappeared.
What I was seeing was the same situation of instant effec-
tiveness that we had witnessed with Master Masunaga’s treat-
ment. In that moment, the truth of Master Masunaga’s
teachings on meridian medicine was completely confirmed. At
the time of studying with him, I hadn’t been able to rid myself
of an element of doubt about the existence of meridians. Even
the person who invited Master Masunaga to teach in the United
States had asked me: “Is it really true what Master Masunaga
says about meridians, do they actually exist?” Human beings
have a tendency to think only about the things they can under-
stand, and it is easy for people to dismiss things that are difficult

to understand. Meridians do exist. It was just not until some-
thing deep inside me shifted and opened the window to my
heart that I could see them.
Kokoro and shin are Japanese terms that, depending on the con-
text, can be encompassed in English only by a combination of
the words heart, mind, spirit, feeling, and emotion. The word
“heart” does not completely capture the essence of kokoro or shin,
so when used here, it expresses the concept of heart-mind with
the aspect of spirit. This is the supporting foundation of the
physical body, and is projected through it by intention of
thought and feeling in the form of ki.
When I followed only the kyo meridian diagnosis—that is,

giving shiatsu to the meridian most deficient in ki—I found an
amazing increase in the effectiveness of my treatments.As an
added benefit, treatment became much more relaxing when I
became free from the uncertainty about which meridian to treat.
Then, inexplicably, every night for one week following this rev-
elation, words and sentences from Master Masunaga’s lectures
echoed repetitively in my mind. It was just like a tape or video
recorder playing. When I had listened to these words in the lec-
tures, I had only been able to understand them intellectually.
After what had just happened, though, I could now understand
the full depth of the words and their real meaning. Every night
I was saying to myself, “Oh, that’s what he meant.” I realized
the vast gap that had existed between my intellectual under-
standing and this ‘felt’ understanding.
ANYONE CAN SEE KI AND MERIDIANS
When I looked at the patient’s hara, as described earlier, the

distortion of the patient’s ki manifested itself as clearly as a glass
of water sitting on a table. It left me thinking, could this really
be true? But I could not doubt the results. It was clear: look at
the meridian—the source of life—and read its ki, then pain and
symptoms can be easily and completely cured with shiatsu treat-
ment. If the patient’s ki responds to the practitioner’s, then this

is what happens. I was completely amazed at the effectiveness.
What I was doing felt in some ways very mysterious: expe-
riencing the real sho diagnosis of the meridians. Sho diagnosis
is fundamental to all branches of Oriental medicine and deter-
mines the excess (jissho) and deficiency (kyosho) of ki energy in
the meridians. This allows the practitioner to determine what
stimulation of the meridian’s ki stream is required to return the
patient’s life to a holistic state of wellness. The next realization
was that one did not have to have supernatural powers in order
to do this. The mechanism of Oriental healing described by
Master Masunaga occurs when the patient’s ki responds to the
giver’s ki. When it happens without one knowing what is oc-
curring, it must seem like a miracle. I believe that my heart had
been moving toward a deep subconscious shift in understand-
ing for many years. The ki world is directly connected to the
subconscious realm of existence, rather than the relatively more
superficial level of consciousness. Time is required for any shift
in subconscious perception to percolate up to the conscious
level.
In the past twenty-five years of teaching and research, I have
spent a lot of time teaching people of different cultures both in
Japan and abroad. It takes much more time, effort, and energy
to be aware of what I’m doing subconsciously in order to ex-
plain it to people in another language. In Japan there is a saying,
“There is no second generation in a great master’s time.” This
is not because the master does not wish to teach all he knows,
The author demonstrating Tao Shiatsu clinical treatment at an onternational Shiatsu conference in Berlin (left),
and showing the correct location of the Bladder meridian to Pauline Sasaki at the Tao Shiatsu workshop in
the AOBTA convention (right).

but rather that the life of the master will usually end before he
is able to teach the method effectively. To be able to explain to
others what it is that you are doing unconsciously is not an easy
task. In some ways I was lucky to have been teaching outside of
my own country and having to use a different language since
this enabled me to systematize the teaching more quickly in
order to translate effectively and overcome language differences.
During this period of research and designing a system of
teaching, a dramatic shift took place which I call the “time age.”
The human expression of ki has evolved since the mid-80s. This
proved to be an opportune time to use the increased effective-
ness of Tao Shiatsu. As this turning point has been reached
there will be other physical shifts in the world. For example, the
automobile has up to now been the most important means of
personal transportation. In the near future people will regard
the fossil-fueled car with horror. From their solar or hydrogen-
powered vehicles they will ask, “What kind of people would
have used a means of transport whose fuel polluted the very air
they breathed—how could they have done that? How primitive
they were!” However,the ki world changes before the physical
world. The ki distortion in human beings increased dramati-
cally before the turning point was reached. I was able to feel and
experience this around the world while teaching in many dif-
ferent countries. Tao Shiatsu offers a previously unknown treat-
ment and teaching system that is capable of healing the
distortions in the human meridian system, created by the
changes in ki of this age.
My attempt to find treatment solutions to the challenges
presented by the changes in the meridian system was greatly as-
sisted, as I said earlier, by teaching in different countries and
cultures. It created a synchronization that took me deeper and
deeper into the ki world. One example is the discovery of the
super vessels that are utilized in Tao Shiatsu treatment, of which
there is no mention in the classics. They will be explained in
detail in Chapter Three. Essentially super vessels are meridians
that exist at a depth of seven metres beyond the physical body.
This is, of course, completely beyond commonsense under-
standing and sounds paradoxical. Yet it is due to this depth that
they can be felt on the surface of the body, having an almost

physical existence that can be touched and felt by anyone. The
phenomena of the ki world, in truth, are no less a part of real-
ity than the things perceived in daily life at the physical, con-
scious level. When my heart opened, enabling me to see ki, I
was given the opportunity to experience the phenomena that
exist beyond common sense. I continually had to ask myself
whether this was just my own personal understanding or not,
and seek confirmation. The responsibility I feel towards teach-
ing shiatsu means I could never knowingly teach something that
I am not sure is right. I have always therefore confirmed the ef-
fectiveness of a method first through my clinical practice, and
then with other Tao Shiatsu practitioners.
At the point when I realized that the super vessels could be
recognized simultaneously on the body’s surface with ordinary
consciousness, and at the deepest level of the ki body or ener-
getic body surrounding the physical form, I also realized he
depth of what I call the “world of heart.” This “heart world” is
the foundation and source of all existence. It is this “heart state”
that is creating, projecting, and shifting our conscious existence,
just as Tao, the spirit of the universe, is the source and base of
all existence. This made the system of Tao Shiatsu clear. Every-
thing synchronized as people began to understand the world of
ki beyond ordinary perception. It brought to my mind the Jun-
gian idea of collective consciousness. Oriental medical philoso-
phy teaches that the body/mind is one. The inner heart and the
external world are like a mirror to each other always reflecting
each other.
The revelations of the ki world, such as the super vessels,
permitted me to actually see and experience this reality. It also
opened my eyes to the illusionary nature of common sense and
the awareness of a larger reality not limited to what is recognized
by natural science. The ki world cannot be understood through
the rational mind of science, yet my research shows that it con-
sists of eight different depths, which are explained in detail in
Chapter Three.
Human consciousness is undergoing a dramatic shift. All
levels and aspects of life, including medicine, are affected since
all life exists as an interconnected whole. The commonsense ap-
proach to Oriental medicine as derived from the classics has

outlived its usefulness. In regards to tsubo, my respect and trust
in how they are commonly understood declined to the point
where I had to accept that they no longer had any meaning for
clinical shiatsu practice.
In shiatsu classes, I began to teach this new form of tsubo
therapy. My expectation was that people would be able to give
effective treatment with it, so I was amazed and then somewhat
disappointed when hardly anyone understood what I was talk-
The kanji for shokushin.
ing about. Only a few people could feel the tsubo, or rice tip,
and I soon realized why. They were trying to feel the sensation
of the rice tip by using their physical sense of touch to reveal
the presence of tsubo, and this is not possible: only with the pri-
mal sense can it be experienced. In Japanese, the kanji for
“touch” is shoku. It is made up of different elements, one of
which signifies an insect’s antenna, the sensor used to judge if
the outside is dangerous or not. Basically, our skin performs the
same function in conjunction with the brain via the sense of
touch. This discriminating sense allows us to recognize objects
that exist outside of us. By comparison, the sensation of the rice
tip is experienced with a different part of the brain. It is an em-
pathizing sense that allows us to identify with someone in pain
and prompts us to help them. The sense of touch and the pri-
mal sense have a reciprocal type of relationship, much like the
autonomic nervous systems (sympathetic and parasympathetic):
when one becomes stronger, the other becomes weaker. The dis-
criminating sense of touch often becomes stronger when one is
more occupied with the practical aspects of daily living. At this
point the empathizing, primal sense is diminished, leaving one
unable to sense another person’s suffering. When a person’s
primal sense is enhanced he or she is more open and responsive
to the life sensations of others.
THE TSUBO IS A DOUBLE-EDGED SWORD
For treatment to be effective, the tsubo must be felt with empa-

thetic imagination. If people attempt to touch and press tsubo
as physical matter, then harm to the patient’s ki may result. Even
though I teach this over and over, many students in class still

persist with the physical approach. I’ve tried many, many ways
to teach this tsubo method in a way that everyone can under-
stand. For a time I even gave up teaching tsubo treatment. I be-
lieve that Masunaga never taught this because it would not have
been understood at that time. Over time, however, there has
been a shift and something really interesting has begun to hap-
pen. Ordinary people have begun talking about ki and meridi-
ans and accepting them as fact. In seminars around the world,
people have started to feel the rice tip from the very first day.
Much of oriental medicine has come to be accepted from a ra-
tional view.
An ancient meridian diagram.

I have wanted for some time to relate this to the previous
discussion of tsubo. The acupuncture points of three thousand
years’ standing, represented in the well-known charts by names
and numbers, are one of the falsehoods of Oriental medicine.
This is a strong statement to make, so please allow me to ex-
plain further. In this system, each tsubo is assigned to the treat-
ment of a particular disease or condition. However, the real
nature of diagnosis and treatment in Oriental medicine is not
necessarily to put a name to the disease or condition: seeking to
do so is instead a requirement of Western medical diagnosis.
Categorizing differences in symptoms, however, is not an ab-
solute or universal approach. Oriental medicine takes a com-
pletely different point of view. In order to understand this
difference more clearly, it is helpful to look at the ideas and con-
cepts that form the foundations of Western medicine.
TREATING THE ABNORMALITY

—THE IDEOLOGY OF WESTERN MEDICINE
The professed intention of Oriental medicine is to understand

the imbalance in ki by determining in which meridians there is
a relative excess or deficiency in ki: this is known as the sho di-
agnosis. By following this, the practitioner is able to provide the
appropriate stimulation of the patient’s ki to help it return to a
holistic state, which is described as “returning to nature.” West-
ern medicine in its approach seeks to treat the part that is
deemed to be sick or abnormal, thus the aim of diagnosis is to
find the place or part where something is wrong. Treatment op-
tions then focus on either surgery, to remove or correct the dis-
eased or malfunctioning part, or drug therapy, to support any
chemical deficiency or excess by administering usually synthetic
chemical compounds.
Western medical concepts, I believe, have literally brain-
washed us to such an extent that when we hear the word medi-
cine, or medical treatment, we automatically think of treatment
as being applied to the part that is deemed to be bad. Oriental
medicine looks at the body from a different perspective, not sim-
ply physical with a mind/body split. From this point of view,

disease is viewed much differently. Oriental medicine does not
look for the bad part as the cause of disease. It approaches di-
agnosis through the understanding of the patient’s ki—the one-
ness that exists in every part of the body.
“Where is the abnormality?” is not the question asked in
Oriental diagnosis. Instead, the question is, “What stimulus is
needed to provoke a healing response?” This means that the di-
agnosis consists of asking questions to guide the therapy itself.
Diagnosis is itself part of the treatment. The doctor in Western
medicine makes the diagnosis as an observer looking at the body
as a physical phenomenon, from a supposedly objective point of
view. This mirrors the requirements that form the methodology
of scientific experimentation. Oriental medicine cannot take
this same position.
SEEING THE DISTORTION OF KI
Accepting and then experiencing that ki can be seen only

through the unification of the object and subject is a prerequi-
site to understanding Oriental medical diagnosis. It can occur
only in a relationship of oneness between the practitioner and
patient. In Tao Shiatsu this is called ki unification. Even now,
experiments in the field of quantum physics are revealing that
it is impossible to separate the observer from what is being ob-
served. This finding is at odds with the “objective” observation
of phenomena that has been the basis of scientific experimen-
tation and research. These discoveries have the potential to
erode one of the pillars that support natural science and has
strong implications for Western medicine.
Diagnosis is in itself part of the treatment in Oriental medi-
cine. By contrast, in Western medicine, diagnosis must take place
before treatment can commence. A Western-trained doctor faced
with a patient in whom there is no identifiable problem or ab-
normality is often rendered powerless to provide treatment. The
doctor is faced with the problem of what action to take. Some-
times, even with a diagnosis, there may be no treatment option
available. This is almost never the case in Oriental medicine.
In herbal therapy, for example, the diagnosis reveals the

name of the herb that will bring about the self-healing response
in the patient. Understanding the patient’s ki empathetically is
the means by which the most accurate herbal combination and
dosage for the particular person may be determined. Diagnosis
in shiatsu treatment may deem the large intestine to be kyo, but
this does not mean that there is something wrong with this
Acupuncture needle insertion. meridian. From this diagnosis we can expect that treatment of
this meridian will stimulate the heart-mind-body to a state of
wholeness. Diagnosis also will imply what strength of treatment
should be applied and when to adapt to the change of flow in
the ki of the meridian.
Oriental medicine says that disease or illness is a reflection of
the disturbance in ki and the distortion of the meridians. Find-
ing the tsubo that are able to release the distortion of ki and so
relieve suffering is the real object of shiatsu and acupuncture. In-
stead of treating by seeing the distortion in ki and responding to
it as the focus of treatment, the situation arises where points are
needled or pressed according to a symptomatic assessment. Treat-
ment then proceeds in a formulaic, almost mathematical man-
ner. Again, this cannot be called Oriental medicine.
THE PLACES WHERE TSUBO APPEAR MOST FREQUENTLY
Tsubo do not exist as points with a fixed location. This may

be at odds with what is expressed in the classical texts and with
the way acupuncture is practised today. However, if tsubo are
approached as fixed points, shiatsu in particular cannot con-
form to the philosophy and spirit of Oriental medicine. Even
acupuncturists I know who perform shiatsu are willing to admit
that treating tsubo in the same way as acupuncture points is se-
verely limiting and mistaken in shiatsu treatment.
Tsubo were recorded as fixed points in the classics and this
came to be accepted as doctrine. Let us look at the reasons for
this. In the classics much discussion takes place about “prohib-
ited points,” along with cautions about inserting needles into
them. They state that doing so would result in the person’s death
within a period of so many days, depending on the point and the
duration of insertion. If a doctor performing acupuncture was

THE TAO SHIATSU TWENTY-FOUR MERIDIANS CHART
A. Lung
B. Conception Vessel
C. Heart
D. Kidney
E. Heart Constrictor
F. Liver
Yang Meridians. G. Spleen
H. Large Intestine
I. Stomach
J. Small Intestine
K. Bladder
L. Triple Heater
M. Gallbladder
N. Governor Vessel
Yin meridians.

not adequately experienced or trained, then a real risk would exist
from the mistaken insertion of a needle. To prevent this from
happening, the locations of tsubo were fixed. It was obviously nec-
essary that these points were therapeutically effective, thus the lo-
cations chosen were those where the probability of tsubo
appearing was the greatest. These locations were no doubt influ-
enced by the prevailing medical conditions of the age.
The distortion in ki manifests itself differently in each his-
torical period. In my own clinical experience, for example, from
1989 onwards up to fifty percent of all diagnoses revealed the
kyo meridian to be the conception vessel.
The conception vessel and governor vessel are extra chan-
nels in addition to the twelve meridians used in treatment. I
found this to be the case no matter where in the world I was
treating. In Japan and in many countries there has been a cor-
respondence between this increase in conception vessel kyo and
a general weakening of the immune system. In about 1999 this
pattern began to shift from conception vessel kyo to large in-
The acupuncture tsubo chart.
testine and governor vessel kyo conditions of the age, and the as-
sociated condition of the meridians. It is my belief that the
classical tsubos were fixed during a time in China when these
were tsubos were most likely to be found. Now in China many
other tsubos are being used than the classical ones.
This leads me to mention the meridian chart. What I have
had the privilege to experience with meridians leads me to be-
lieve that the classical meridian chart is inaccurate and contains
many errors. The classical view is of twelve meridians, six flow-
ing in the arms and six in the legs. In fact there are twenty-four
meridians (twelve meridians plus their twelve sub-meridians),
each of which flows both in the arms and legs. Furthermore,
the charts used in acupuncture show meridians that switch di-
rection at unnaturally sharp angles, often back and forth. No
meridians flow like that. As my clinical experience has con-
firmed and, as you would expect from observing the flow of
other natural phenomena, the meridian stream flows with very
natural curves.
So many aspects of the meridian network necessary for
deeply effective meridian treatment today are missing from the
classics. Only one ring or horizontally flowing meridian is

Ring and spiral meridians.
shown, an extra meridian called taimyaku in Japanese. In fact,

each meridian stream has numerous ring lines and two spiral
lines that are not described or depicted in the classics. In the
classics the conception and governor vessels are each shown to
have only a centre line, with conception flowing on the front of
the torso, while governor flows on the back. In Tao Shiatsu both
these meridians have streams in the arms and legs and are fully
utilized in clinical practice.
The classical meridians alone as seen in the charts are no
longer sufficient for the needs of the current age. The incorpo-
ration of this new knowledge of the meridians is absolutely nec-
essary to fulfill the treatment needs of patients. This is no
different from how it would have been at the time the classics
were written. At that time, it was the full expression of the
knowledge available to satisfactorily treat the condition of the
meridians and the needs of the population as they were known
then. The meridian chart itself is not depicted in the classics;
only the location of the points is described. Acupuncture merid-
ian charts of the type used nowadays show lines that were sim-
ply drawn to connect one point to the next. This explains some

of the unusual angles. It is also possible that at the time the clas-
sics were written, people had already lost the capacity to actually
visualize the meridians through the heart state of the primal
sense. That is why the tsubo points were depicted as they are.
In addition, in ancient China real knowledge was only
transferred by word of mouth and not through books. The se-
cret nature of important knowledge was common. It is written
in the classics: “You cannot teach the ‘treasures of heaven’ (the
methods of Oriental medicine) to just anyone.” From this we
could infer that what was actually written down merely repre-
sented the more superficial aspects. This has long been my in-
stinctive feeling while reading the classical texts.
Of course I am curious about how people practicing
acupuncture feel about these views. Kohei Kurahara is a Japan-
ese friend who teaches acupuncture at Boston University and
who also teaches occasionally at the Boston Shiatsu School
where I have given seminars. According to him, acupuncturists
who are really trying to give meridian treatment gradually come
to understand that the tsubo and meridians do not exist as fixed
locations. Currently there is no accepted principle in how to ap-
proach the tsubo in this new way. What seems to hold back
deeper understanding is twofold: the presupposition that the
classics are absolutely correct and unchanging, coupled with the
energy expended in trying to interpret them.

CHAPTER 2
THE TSUBO REVOLUTION IN
MERIDIAN MEDICINE
The time has come to move beyond the previous concepts of

tsubo, and leave behind any doubts about whether they exist or
about the effectiveness of tsubo treatment. It never occurred to
me that I might one day write about the tsubo of Oriental med-
icine in this way. My first book—Tao Shiatsu: Life Medicine for the
21st Century—approached this subject, but not with sufficient
confidence that it could be understood, and I therefore found
myself writing on a more subconscious level. Humanity is now
entering a new era and with it the world of Oriental medicine.
The focus can now be on how anyone can locate and treat tsubo.
By this I mean that anyone can experience, whether from the po-
sition of giver or receiver of tsubo treatment, real medical ef-
fectiveness that is in line with the principles of Oriental
medicine. What is needed to do this is an open mind, the mo-
tivation to develop the heart that wishes deeply to help others,
and the trust to follow the steps exactly as they are set out. There
is no need to be a medical professional. Modern medicine itself
has become extremely specialized. It is divided into separate
fields where uniform treatment regimes are applied to patients
based on scientific, objective diagnosis of a disease. Drug ther-
apy is at the forefront of this approach to treatment. Patients di-
agnosed with the “same” condition are given standardized,
usually synthesized, chemical compounds. Only the frequency
and concentration of the dosage varies among individuals. I
once read that the best outcome for patients would be to dump
all pills into the ocean, although it would likely result in a dis-
astrous outcome for all marine life on the planet. By contrast,
Oriental medicine may apply very different treatment ap-
proaches to patients, even when they outwardly exhibit similar
symptoms.
It seems that much of the direction of modern Western
medicine is under the control of pharmaceutical companies.
They increasingly dictate the treatments available to doctors for
their patients. Those losing out in this situation appear to be
the patients, whose choices are severely limited. Western medi-
cine developed much of its considerable expertise in emergency
care and surgical intervention on the battlefield. Its effectiveness
in acute situations, requiring intensive emergency care, is well
proven. What it lacks is the means to handle the plague of in-
creasingly chronic conditions that have risen steadily over the
latter part of the twentieth century and into the new millen-
nium. If the Western medical profession acknowledged where
its own strengths lay, it could then welcome the participation
of other complementary systems, such as Oriental medicine and
therapies like shiatsu, to deal with the areas where it is ill-
equipped. This could then result in a truly integrated health-
care system, one where general practitioners are able to provide
ki and tsubo treatment for their patients. Just as importantly,
ordinary people would also have the means to offer basic heal-
ing through shiatsu to support the health and well-being of one
another. There is real value in this for everyone, particularly for
families, as it can also enhance relationships. This is truly some-
thing to be hoped for and worked toward: a world where we may
once again see medicine that is centred on the human hand,
with the power to heal residing not just with corporations and
professionals, but with ordinary people.
HOW TO FIND TSUBO
Let us begin the practice that can make this situation a reality.
If at this point you don’t feel ready to begin, then please skip this
practice section for now. However, I think you will find it very

interesting. Try to be relaxed and not to feel that “you” have to
be responsible to “do” something, as this creates tension and a
feeling of heaviness. The best way to approach this practice is
with childlike curiosity, playfulness, and a sense of humour.
Don’t be too serious. Find a friend or willing partner and ask if
you can practise with them and borrow their arm. They will be
referred to as the “receiver” and you—the person practising the
method—as the “giver.” On the outside of the forearm below
the elbow is a good area to begin working.
FINDING TSUBO IN A SELECTED AREA
1. Look at this area of the arm and imagine where the receiver
most wants to be touched or pressed.
2. Touch the point you imagined with your middle finger. You
don’t have to press hard, but with enough depth to reach be-
tween the skin and muscle. Keep trying to imagine how the
receiver is feeling each moment as you press (this is the most
important aspect!) and move your finger slightly back and
forth.
If you can keep imagining how the receiver is feeling at
each moment (remember again that this is the purpose of
what you are doing) you will become aware of a sensation
that feels like the tip of a grain of rice, or a knot in a string.
Its size can range from 1–3 mm, although it may sometimes
be bigger.
Ask the receiver if they can feel the rice tip, as it is usu-
Finding tsubo on the outside of
ally easier for the receiver to feel it than the giver. The sen-
the forearm below the elbow.
sation is not a superficial one. Some degree of depth of
pressure by the giver is required for the receiver to feel the
rice tip. Keep checking and confirming with the receiver
until you find this depth. The receiver may experience a
sense of fullness or pain, but it shouldn’t be too uncom-
fortable. If it is not clear, return to the first step and look
again.
The first step is completed once you can feel the rice tip
and the receiver confirms it.
CHAPTER 2: THE TSUBO REVOLUTION IN MERIDIAN MEDICINE 35

You must imagine where the receiver most wants to be pressed,
rather than where you feel they want to be pressed. It has to be
from the receiver’s side. The area or point you imagine exists at
once as the subject (in your imagination), but at the same time
it is the object (the place where the receiver most wants to be
pressed). This demonstrates a fundamental principle of ki: the
synchronization of subject and object. By imagining the point
where the receiver most wants to be pressed, one of the many
tsubo in that area will respond. There can be an infinite num-
Touch the tsubo with the mid-
ber of tsubo in one area. If different people were to select a spe-
dle finger.
cific location on the same receiver by imagining the point most
needing to be pressed, different tsubo would likely be chosen
by each one. This results from the differing capacity, or “depth,”
of each individual’s empathetic imagination in identifying with,
and caring for, the receiver’s life. Each tsubo has a different lo-
cation in the physical body and depth in the ki body. As the
depth and strength of your empathetic imagination improves, so
too does your capacity to connect to deeper tsubo. If you take
one tsubo at a certain depth and treat it, other tsubo at a shal-
lower depth around it will be treated simultaneously.
Unfortunately, I have no way to answer if your response to
this experience is, “Why is this so?” Can you simply try to accept
the providence of nature at work?
FEELING THE ECHO OF THE TSUBO
The echo is a sensation of fullness, numbness, or an electric-

current-like travelling pain felt by the receiver when the tsubo,
or rice tip, is pressed. The echo signals that stuck or stagnant
ki, whose nature has become negative and dysfunctional, is
being released. This stagnant ki is called jaki. It is the opposite
of seiki, the life-sustaining energy whose unimpeded circulation
is the basis of good health. The object of tsubo treatment in Tao
Shiatsu is to release jaki from the body or to transform it to seiki.
Jaki is discussed in more detail in Chapter Three.

Three types of echo
1. TO THE LIMBS AND HEAD: The most common type of
echo is from the tsubo location toward the extremities, i.e.,
the hands, feet, or head. Receiving shiatsu to a tsubo in the
neck, for example, may create an echo in the arm or hand
as jaki is released through the end points.
2. TO THE TORSO: The echo is sometimes felt from the
torso toward the location being pressed. For example, when
pressing a tsubo in the arm the echo is felt in the chest, sig-
nifying that the jaki in the chest is moving out. As treat-
ment proceeds, the echo is likely to change and move
toward the extremities, with the receiver then feeling it in
the arm or hand.
3. TO DEEP INSIDE: An echo deep inside the tsubo (toward
the body’s core) occurs when jaki is very deeply located.
There may be a sense of the echo reaching other parts of
the body, but the strongest sensation is deep inside. Treat-
ment will see the echo change to the pattern described in 1.
or 2. above. This indicates that jaki deep inside the body is
beginning to come to the surface, from where it can be re-
leased to the extremities.
In cases where jaki is too deep there may be no echo at all, just
a superficial feeling in response to pressure. In this case the
tsubo is closed. Choose another tsubo in the area. If no open
tsubo can be found in an area, then choose another area. Al-
ternatively, the reason for the lack of response could be that the
giver is not touching the rice tip clearly, or is pressing physically
without empathetic imagination.
Locate the tsubo with the middle finger and then press with
the thumb for not more than 2–3 seconds.
Ask the receiver if they feel any echo and where it is felt.
At this point you have completed the preparation stage: lo-
cating the tsubo, feeling the rice tip, and confirming that there
is an echo. Before you can actually give treatment by pressing
the tsubo, you must clearly understand the way to apply pres-
sure.

HOW TO PRESS TSUBO
Do the words “how to press the tsubo” make you think of phys-
ical technique, the form of the hand, or the degree of pressure
to apply? The Ki World is the inner world of the heart and the
outer material world synchronized as one. For treatment to be
effective, the tsubo must be pressed in a way that conforms to
this principle. Tao Shiatsu is not about the form of the hand. It
is the development of the Tao Heart—the heart of nature. This
is what creates effectiveness in shiatsu treatment. Directly ex-
periencing the difference in response created by the change in
the heart state in the following practice is the only way to un-
derstand this.
Locate a tsubo in the same area on the arm. Press it in the ways
described in 1 and 2 below and after each, ask the receiver about
the sensation created in both their heart and body.
1. Touch the tsubo (the sensation of the rice tip) and imagine
it as only a part of the body. Apply continuous pressure for
2–3 seconds only. Now ask the receiver how it felt.
2. Touch the tsubo while continuously imagining that the re-
ceiver’s whole body is included in this point. Press while
continuously deepening this image. Try not to let the sense
arise of the tsubo as only one part of the body. Continue for
2–3 seconds and then ask the receiver how it felt.
Now ask your partner what difference they could feel be-
tween the two ways. The experience of pressure in 1 is usually,
to some degree, uncomfortable. In 2, if the image is maintained,
a deep sense of comfort can be felt in the whole body.
The tsubo includes the whole body.

As mentioned earlier, tsubo are like a “double-edged sword.” real depth of border of the
They are the gateways that enable deep and effective treatment the meridian ki body
of the meridians. However, they are also the most vulnerable
part of a person. The ki body can be injured if the tsubo is
pressed without the giver imagining that it includes the whole
body. The Austrian philosopher Rudolf Steiner (1861–1925) re-
ferred to the energy lines flowing in the ethereal body, or ki
body, as it is known in Tao Shiatsu. The ki body surrounds the
physical body extending in all directions up to a distance of two
metres. The harm caused by mere physical pressure to the tsubo
is often not apparent to the receiver at the time. There is often
just a sensation of discomfort, and a symptom may even appear
to go away with this kind of shiatsu. The effect is only tempo-
rary, however, as the symptom goes deeper inside the ki body
and can re-emerge with increased intensity.
Before proceeding to treatment of the tsubo, we need to fur-
ther explain the meridian system and the relationship of tsubo,
jaki, and the kyo meridian to one another.
THE MERIDIANS AND THE KI FUNCTIONS

THEY FACILITATE
MOVING FORWARD
Traditionally, twelve meridians and the extra meridians, known
as the Conception and Governor Vessels, have been conceived
of in Oriental medicine as making up the human energy sys-
tem. People often misinterpret the meridians as being linked to
particular anatomical organs because the names, such as Lung
or Large Intestine, correspond. This is not the case. The merid-
ians are not physical elements of the body. The use in Japan of
equivalent names as the internal organs only came about during
the Meiji period (1868–1912) when Western anatomy was in-
troduced, and the meridian names were equated with the in-
ternal organs in order to translate these new and unfamiliar
terms.
END OF MOTION
Single-cell life forms do not require the separation of their
life functions. Amoebae have no need for multiple bodily func-
tions, so they do not require a complex meridian system. Their
locomotion by means of solgel movement exhibits the most ho- The solgel movement of amoebae.

listic kyo and jitsu action. From the liquid state of solution (kyo),
the amoebae tense through gelation (jitsu) causing a temporary
protrusion. This is used as a foothold for motion, and propul-
sion is generated as the form relaxes and returns to solution
once more. Master Masunaga described the kyo-jitsu pattern of
amoebae as revealing the most basic mechanism of meridian
function.
In the case of multiple-cell organisms, segmentation gener-
ates more cells. The permeable barrier between cell walls creates
a continuous exchange among cells. As an organism becomes
more complicated, its needs require more than one cell to share
the work. In human beings this necessitates multiple meridians.
A holistic approach to life requires that heart and body work to-
gether to bring about all activity. The twelve meridians form six
pairs that facilitate the following life functions:
The Lung and Large Intestine meridians absorb external

ki, exchange it, and eliminate waste products.The Stomach and
Spleen meridians ingest and digest food to release its ki.
The Heart and Small Intestine meridians integrate and
convert ki that is released in digestion.
The Kidney and Bladder meridians maintain vitality and
purify the absorbed ki.
The Heart Constrictor and Triple Heater meridians cir-
culate ki to the whole body and protect its borders.
The Liver and Gallbladder meridians store and distribute
ki for practical activity. Store and distribute ki for practical ac-
tivity.
The Conception Vessel and Governor Vessel are extra
meridians used in treatment. They play the role of a bypass
when there is poor circulation in the twelve meridians.
NOTE: ki here refers to both heavenly ki, such as air, and earth
ki in the form of food and water.
The classics describe twelve meridians plus the two extra merid-
ians. None of the meridians are shown flowing throughout the
entire body. Six meridians—Lung and Large Intestine, Heart and
Small Intestine, Heart Constrictor and Triple Heater—are not

shown in the legs. The remaining six meridians—Stomach and spiral stream
Spleen, Kidney and Bladder, Liver and Gallbladder—are not
shown in the arms. Master Masunaga was the first to seriously ring
question whether this view was adequate to provide effective stream
treatment in modern times. And as seen by the recent phenom- spiral

stream
enon in China of “new” acupuncture tsubo appearing every year,
clearly it is not. Master Masunaga explained that the classical
ring
meridian charts showed only six of the twelve meridians in the stream ring
arms, and the other six in the legs, because the movement to- stream
ward mass education in acupuncture was well advanced by the

time they were being written. Hence the meridian system was
simplified for safety and convenience. Master Masunaga realized main
meridian
the existence of twelve meridians throughout the whole body by stream
discovering that each meridian flowed in both the arms and legs.
Tao Shiatsu recognizes twenty-four meridians throughout Tsubo may be located on any or
the body. My clinical practice led to the identification of a sub- all of the kyo meridian’s streams.
meridian belonging to each of the twelve whole-body meridians
of Master Masunaga. Additionally, each of the twelve main
meridians (as Tao Shiatsu describes them) has ring and spiral
streams. This is a picture of the human meridian stream that
seems more closely to resemble the holistic nature of the body.
The process of discovery of the meridian world has been a long
one. At times it has been an arduous journey to break through
the walls of dogma that surround the classics. It has brought me
to the understanding that tsubo are the fundamental expression
of life. They exist only on the meridian that is kyo, or deficient
in energy. By its nature, which is emptiness, the fundamental
impulse of kyo is to be filled with ki. This takes place when it is
able to unify with the universal ki, as occurs during shiatsu treat-
ment. Only one meridian can exist as the specific kyo meridian
at any given moment. When we fully recognize that the main
and extra meridians are streaming with sub, ring, and spiral
branches, we see the many possible locations where tsubo may
appear on the meridian that is kyo.

UNDERSTANDING THE CAUSE OF KYO
AND JITSU MERIDIANS
jitsu Kyo is usually explained in books on Oriental medicine as the

kyo
meridian, relative to all the other meridians, in which there is a
deficiency or dispersal of ki. Jitsu, on the other hand, is de-
scribed as the meridian in which there is a relative excess or con-
The relationship of kyo and jitsu. centration of ki. This description is not wholly satisfactory,
however, because it does not address what brings about the im-
balance of ki in the meridians. A deeper understanding of kyo
and its relationship to jaki—stuck or stagnant ki—needs to be ad-
dressed. The Japanese word kyo comes from the Chinese word
koku meaning emptiness: empty, but never in the sense of life-
less, for this is the source of life itself. The great Taoist philoso-
phers Lao Tsu (6th century BC) and Sun Tzu (c. 500 BC)
described the heart of the universe as the “world of emptiness”
that inherently wishes to be filled. Tao, The Great Void, Infi-
nite Nature—whatever name we call it by, the kyo meridian is
connected to it.
Tsubo only exist on the kyo meridian,

so treating them discharges jaki
Tsubo are the access points to connect to jaki: pressing tsubo

discharges jaki through the echo. All disease is created by jaki.
It creates the distortion of the meridian and the resulting kyo
and jitsu pattern which gives rise to adverse symptoms. For ex-
ample, if there is neck pain, there will be tsubo in that area:
pressing them will cause an echo that may be deep inside, or
down into the arm and then the fingertips. Locating and treat-
ing tsubo in the area of pain until the echo changes or lessens
will relieve the symptom. No standard theory about jaki exists in
Oriental medicine. The kanji for ja in jaki comes from the orig-
inal Chinese character that represents something that does not
fit. In terms of the human energy system, jaki forms as stuck or
stagnant ki that disturbs and impedes meridian circulation. Im-
balance and disharmony are expressed through the symptoms of
the kyo-jitsu meridian pattern. From the point of view of merid-
ian treatment, the kyo meridian is the ki stream that is most

strongly trying to discharge jaki. There is a natural law at work
as our body attempts to neutralize or discharge anything nega-
tive or harmful that enters. Consider what happens when you
eat something that is contaminated by unhealthy bacteria: the
digestive system will attempt to expel it through vomiting or di-
arrhea. This mechanism functions not only physiologically. At
all levels of life, from the heart to ki and meridians, the impulse
exists to expel jaki. This natural law of discharge operates as the
kyo meridian stimulates the jitsu meridian to activity that will ac-
complish this. All symptoms of the mind and body—pain, in-
jury, stress, tension, anxiety, and desire—express the attempt to
discharge jaki. They all seek expression through activity that pro-
vides release. In the terms of a most fundamental aspect of Ori-
ental philosophy, yin and yang, the symptoms are the
manifestation of the yang impulse arising. Yin and yang are the
two mutually contradictory yet interdependent properties of all
phenomena and share a simultaneous cause and effect relation-
ship. Western medicine tends to focus on the symptoms—the
external expression of the deeper yin aspect—as the problem to
be fixed or eliminated. The real source of each person’s symp-
toms, though, is the attempt by the individual’s life force to re-
lease jaki, thus ensuring it does not become excessively
burdened or overwhelmed by it.
ACCESSING THE KYO MERIDIAN
Just as each individual has a heart, so does the universe. This is

sometimes described as the essence of Greater Nature. The per-
ception of distance and space are created by our consciousness.
In the ki world there is no distance. What exists is the state of
infinite spreading, or expansion. This is not merely philosophy:
astronomy has revealed that the universe is in a state of constant
expansion. This can be experienced through pressing the kyo
meridian. The receiver feels their whole body subconsciously
relax: there is no distance or boundaries; just the sensation of in-
finite spreading, that provides the deepest sense of relief. Only
through the kyo meridian is it experienced. Through pressing
and reaching the bottom of the kyo meridian, jaki is released to

the Greater Nature and seiki is able to replenish the deficiency.
The “bottom” is the depth at which the receiver feels this re-
sponse. It is the depth subconsciously felt by the receiver in their
heart through the depth of the giver’s empathetic imagination,
synchronized with the depth reached in the ki body and the
depth of pressure in the physical body. To allow the receiver to
experience the relaxation response, the kyo line—the line
through which the kyo meridian is accessed—has to be located.
Previously the tsubo location was found with the method of
using an image (where the receiver most wants to be pressed). To
now locate the kyo line, a different method is used, which fo-
cuses on saying aloud the word “kyo.”
LOCATING THE KYO LINE

1. Return to the forearm area of the receiver. Empty your mind
of any thoughts or doubts, and say out loud the word “kyo.”
While maintaining the image of the word, slide your mid-
dle finger across the forearm toward you. Try to resist
any feeling of “trying to find” the kyo line.
2. Your finger will naturally stop.
3. The kyo line is the line through which the kyo meridian
can be accessed. Imagine how the receiver subconsciously
feels at each moment and press this line with the middle
finger to some degree of depth. Ask the receiver how it feels.
4. If the line and depth are right, the receiver will feel the re-
laxation response. If it is not clear, repeat steps 1–3.
Demonstrating this way of working usually provokes a torrent of

questions, especially when teaching seminars and workshops in
the West. Since I have now grown accustomed to this, let me at-
tempt to explain what is happening. Ki responds to both the
image and the word, so if the finger’s movement is synchronized
with the word it will stop naturally. However, just because the
finger stops at a location corresponding to a line on the merid-
ian chart, it does not necessarily mean that this is the kyo merid-
ian. The receiver might be, for example, Large Intestine kyo, but
the finger does not stop at the place shown as Large Intestine on
the meridian chart. Yet the receiver feels the whole body relax
when this line is pressed. Naturally this creates much confusion

for students who observe it, especially the first time. A basic mis-
understanding about the existence of the meridians is the source
of this confusion.
Meridians are commonly understood to exist on or near the
surface of the physical body. The classics explain the meridians
as flowing in the spaces between the muscles. However, the
meridian chart is merely a two-dimensional representation. It
depicts the position where the meridian can be most easily ac-
cessed. This occurs because the meridian “comes up” toward
the surface when the body is moved into a particular position,
or the limbs stretched in a particular direction. With the body
in a different position, the meridian will exist more deeply in the
ki body, up to a depth of about two metres. The meridians exist
well beyond the limits of the physical body. The physical body
can in fact be understood as the shadow of the ki body. The
place you touch on the physical body (as shown on the chart) is
just the location that, combined with the best angle or direc-
tion of pressure, will most clearly connect to the meridian in
the ki body. The meridian chart must be understood as reveal-
ing the body position and surface location to access the merid-
ians with perpendicular pressure. Changing the receiver’s body
position even slightly will change the access location and angle
to that meridian. This surface access area on the physical body
may shift by a range of up to five centimetres. If the meridian
chart is not clearly understood as representing the access lines
with the body in precisely that position, then this confusion will
always come about.
So just say the word “kyo” and slide your finger until it nat-
urally stops. The kyo meridian can be accessed if you put your
entire effort toward increasing empathetic imagination for the
receiver. This is possible without any previous knowledge of the
meridians or needing to consult the meridian chart.
Some people, especially those with previous knowledge of
the meridians, will still ask, “How can this be? What is it all
about?” Even before attempting to experience it directly, there is
doubt and skepticism. This is the conscious ego resisting. It is
not easy for the ego to accept that the subconscious “knows”
where to access the kyo, what angle to press, and the best depth.
The world of ki is the world of the subconscious. The conscious

ego drives the feeling of “trying to find” or “doubting what is
found,” which suppresses the wisdom of the subconscious. The
starting point of this way of recognizing and treating the merid-
ians is to accept that you must give up reliance on the ego and its
dependence on conscious knowledge and information. As the
giver’s conscious ego draws back, the receiver’s ki and subcon-
scious will appear more clearly. The ego can only disrupt and im-
pede what is required to holistically activate the subconscious.
Even though the conscious ego is an essential part of daily living,
it cannot help you in any way in the practice of shiatsu. Giving
up dependence on the conscious ego will allow the ki world to
reveal itself. This is very difficult for our ego to accept.
Locating the tsubo of the kyo meridian is only possible with

empathetic imagination
Clearly understanding the real nature of tsubo and the kyo

meridian unlocks the door to the next stage. The receiver’s ki re-
sponds each moment to the heart state and mental attitude of
the giver. This was demonstrated in the earlier practice when
the giver located the tsubo by imagining where the receiver most
wanted to be pressed, which encouraged ki to react and the
tsubo location to reveal itself.
The reason why the tsubo that was “taken” with empathetic
imagination did not equate with the position on the meridian
chart of the diagnosed meridian became clear to me only after
many years of research. As noted earlier, the classics describe
twelve major meridians, with six of these meridians streaming in
the arms and six in the legs. Master Masunaga’s research re-
vealed the twelve meridians flowing in all the limbs. Tao Shi-
atsu has identified the existence of twelve additional
sub-meridians. Each sub-meridian is related to one of the twelve
main meridians and, like them, flows in all of the limbs, hence
there are twenty-four whole-body meridians. Additional
branches of each meridian are the ring and spiral streams. With
Lung meridian—main and sub each meridian encompassing the whole body, the locations for
line on the hand. taking tsubo on the kyo meridian go far beyond the places re-
vealed in the classical meridian chart. This means that really lo-
cating and connecting to tsubo of the kyo meridian can only be
guaranteed through empathetic imagination.

The part includes the whole
Earlier in this chapter, I described how to press the tsubo while

maintaining an image of it including the whole body. This is in
complete accordance with Oriental philosophy’s most funda-
mental principle—that the whole exists in each and every part.
It is an understanding that has shaped all of the cultural and
social structures of the East, including medicine. Only repeat-
edly and directly experiencing this at the level of the heart state
makes it possible to comprehend what the head alone can never
realize. That the whole is included in each and every part is one
of the foundations of Eastern thinking. In shiatsu therapy and
training, the shiatsu method, along with the words and images
that express it, must be unified with this philosophy.
The bottom of the tsubo
Tsubo treatment is only effective because each tsubo includes

the whole body and is thus able to affect it. Every tsubo has a dif-
ferent depth in the ki body, and to give effective shiatsu you
must reach the bottom of this depth in the ki body. With tsubo
existing only on the kyo meridian, receivers feel the whole body
relax when they are pressed with empathetic imagination. This
allows the bottom of the tsubo to be reached and jaki to be re-
leased. If shiatsu fails to reach the bottom depth, ki cannot af-
fect the whole body, though the receiver may still experience the
relaxation response. Therefore it is vital for the shiatsu’s depth
to reach the bottom of the tsubo.
The receiver subconsciously feels the bottom of the tsubo as
the bottom depth of their whole body, which includes the ki
body. This sensation is one of absolute satisfaction and of some-
thing completely fitting. Again, it must be pointed out that the
tsubo’s depth cannot be simply understood as a physical depth
in the body: it is at once the depth seen in the heart, the depth
imagined in the ki body, and the physical depth of the thumb.
The depth of the heart is simultaneously that of giver and re-
ceiver, because working with deep empathetic imagination cre-
ates heart unity. The giver’s conscious mind will never be able
to determine this depth. For the beginner this is not something

that can be judged, but it is possible to develop the capacity to
feel the bottom by developing empathetic imagination.
KI IS CHANGING EACH MOMENT
The world we live in exists as an ever-changing flow of ki.

Research in quantum physics has confirmed this, and conclu-
sions presented in writings such as Fritjof Capra’s The Tao of
Physics support what Oriental philosophy has expressed for thou-
sands of years. The full realization of Einstein’s formulation,
that energy and matter are completely interchangeable entities,
is yet to fully manifest itself in humanity’s day-to-day approach
to living. This is particularly true in the West, where a stronger
tendency remains to perceive things in fixed, concrete terms,
with the material world very much the central focus. Thus the
words “bottom of the tsubo” typically prompt people to imagine
it as a particular physical depth.
Just as life is changing every moment, so too is the depth of
the tsubo. When the tsubo is pressed with the image that it in-
cludes the whole body, the receiver feels very comfortable. After
a few seconds, however, it is common for this to change, and it
begins to feel uncomfortable. What is happening is that after
the empathetic depth of the giver’s shiatsu reaches the bottom
of the tsubo, the receiver’s ki responds by spreading throughout
the ki body. It then attempts to release itself back to the uni-
versal ki of nature. Pushing back against the giver’s pressure is
The receiver can feel the sensation change at the point where their ki starts to come up to the surface.

the way it does this. It signals that the bottom of the tsubo is
coming up and the depth is now shallower. This is a very deli-
cate sensation. If the giver does not feel this response and con-
tinues to press, ki is prevented from being released. There is
nowhere else for it to go but return inside where it may cause
harm to the ki body, as evidenced by the discomfort felt by the
receiver. Usually the receiver can feel the sensation change at
the point where their ki starts to come up to the surface. Often
this sensation is described as “feeling enough.” It occurs when
ki reaches the border of the ki body, and its natural impulse at
this point is to come back up to the surface to be released. Es-
pecially in the beginning of tsubo training, it is essential that
you always ask the receiver to indicate when this point is
reached. Always try to adapt every moment to the receiver’s re-
sponding ki—this is a fundamental principle of treating tsubo.
UNDERSTANDING THE MEANING OF TSUBO PRACTICE
“Imagine how the receiver is feeling each and every moment.” It

is easy to say these words, just as it was to describe the principle
of tsubo location: “Imagine where the receiver most wants to be
pressed.” In reality you must forget about yourself in order to be
able to see the receiver’s heart and connect with their ki, their
very life-sensation. As you should now be more aware, this is no
easy task for your ego. Imagining how the receiver feels should
not be limited to the practice of shiatsu alone: it is the founda-
tion and core of the human heart. Expressing it beyond the dojo
(place of study) and the clinic is the real meaning of “practice.”
Giving your life to doing the best for others is itself the purpose,
and being able to see and treat the tsubo is simply what results
from this. It is not the goal of this training. The key to empa-
thetic imagination is to care for others without distraction or loss
of concentration. When this heart state is unified with the shi-
atsu method, or rather when it becomes the shiatsu method, ki
will be able to naturally respond and come to the surface, release
itself to the ki of nature, and discharge jaki. Naturally the con-
scious ego will fight and resist this loss of inward attention to-
ward it. To begin with it is difficult to synchronize the shiatsu

method and empathetic imagination, so you need to ask and
confirm with the receiver while practising. Devotion to this train-
ing will deepen the receiver’s well-being from your shiatsu.
It is very easy to respond to the instruction “Every moment
continuously imagine how the receiver is feeling” as just words.
Sometimes people counter that if your heart is the subject of
your imagination, it would seem to be the opposite of seeing
the ki state of another person. However, actually experiencing
this directly through empathetic imagination makes you realize
that in fact the two unify and become one. This is the way to ex-
perience the universal heart that reveals ki. The moment-to-
moment changes in the movement of ki become clear when the
sense of self is reduced.
This may seem like a lot to practise, but realizing that this
is the only way to release ki by tsubo treatment is the start. Prac-
tice without giving in to the conscious ego. Your imagination
will begin to deepen to a point where there is complete oneness
with the receiver’s ki, when the hearts of giver and receiver re-
flect each other like mirrors.
THE TSUBO METHOD
Return to the outside of the forearm on the other arm as shown

in the first photo on the following page.
1. Locate the tsubo with empathetic imagination and check

the rice tip with the middle finger.
2. Press the rice tip with the thumb. Ask and confirm if there
is an echo.
3. Deepen empathetic imagination and let the pressure of the
thumb follow until the receiver tells you that the shiatsu is
reaching the bottom of the tsubo.
4. After a second or two, the bottom of the tsubo begins to
push back.
Try to feel this sensation, but only through increasing
empathetic imagination. Always ask the receiver to tell you
when they feel it is enough.
5. Adapt your shiatsu to the ki response, by synchronizing
imagination and movement as you come up to the surface.

Locate another tsubo with empathetic imagination and repeat
steps 1 to 5.
After treating a number of tsubo in an area, the strength of the

echo will decrease as jaki is discharged. Move to the next area.
Practising on the limbs minimizes the effect of incorrect treat-
ment, so only practise on the arms and legs at first. Only when
all steps of the method are clearly experienced and confirmed by
the receiver should you move to another area of the body.
Practise on the outside of the lower leg, below the knee, as
shown in the second photo below, then practice with the other
areas illustrated.
Tsubo practice locations.

Above: forearm, lower leg, neck. Below: shoulder, waist, abdomen.

EXPRESSING THE HEART OF SHIATSU
Shiatsu is one of the best therapies for life. It is central to all

Oriental medical practice. The response to pressure is the most
fundamental manifestation of life and can be witnessed at all
levels of existence. Witness how energy is exchanged between
cells by the mechanism of homeostatic pressure, allowing them
to pass their contents to one another, or how atmospheric pres-
sure produces the winds that spread seeds and pollen to assist
plants and trees to grow and reproduce.
Shiatsu is pressure that is changing every moment, a flexi-
ble adaptation to heart and ki. When a true master practises
acupuncture, the location and depth of each needle’s insertion
should be determined by looking at the response of the whole
body. Similarly, doctors of Chinese herbal medicine determine
the diagnosis and corresponding dosage by adapting to the pa-
tient’s ki. The human hand when put in the service of the heart
is perfectly suited to medical treatment. Shiatsu and other man-
ual therapies are at the heart of Oriental medicine for this rea-
son. Tools or substances themselves can only be guided and
administered by adapting through the heart to the moment-by-
moment changes in ki.
Oriental medicine often speaks philosophically of the sage
as the “ideal person,” but not in the same sense as the saint in
Western terms. Such a person may seem to belong to another di-
mension, removed from everyday life. Yet the oneness of heart
and action of the sage is the real message their life gives us. West-
ern thought evolved to realize matter as separate from con-
sciousness, yet our bodies are the full expression of our hearts.
Equally, our societies and communities are the collective ex-
pression of all those who live in them. While there is so much
preoccupation in the modern world with the external influences
of good health, such as exercise, diet, and health supplements,
what is really necessary for optimal health is the attitude of the
heart. Living and acting through the heart for the well-being of
others is the basic way to a healthy body. Medicine must always
show the way toward this and reflect the image of the ideal
human being. The heart of the saints and sages is not an unat-
tainable ideal; it is the flexible adaptation of ki to the constant

change of life. This should be the aim of a healthy lifestyle. In
the setting of the shiatsu clinic, it is the flexible adaptation to
the patient’s ki and assisting it to adapt to the constant change
in the whole of nature. Each tsubo includes the whole body.
The whole of nature is present in each and every individual
human heart and body. These are the secrets of the unity of the
ki world.

CHAPTER 3
THE DEPTH OF THE KI WORLD
EIGHT STEPS TOWARD THE INTERNALIZED

DISTORTION OF KI
FIRST STAGE:
SEEING AND LOCATING TSUBO
Tsubo are the beginning of the journey into the ki world. The
first step in tsubo shiatsu—”imagine the point where the receiver
most wants to be pressed”—opens the doorway. Generally, at the
first stage people are unable to see ki. The previous chapter
shows how this starts to become possible. For the student who
wishes to step through this gateway, two things are needed. The
tsubo must be found with empathy and imagination and the re-
ceiver’s life sensation must be continuously felt at each moment
through the tsubo. This process reveals the location, and even-
tually also the size and bottom depth of the tsubo. As the em-
pathetic imagination of the giver develops, the bottom of the
tsubo is felt coming up and then pushing back against the
thumb. Finally the tsubo disappears as it fills with ki. Doubts
about the existence of tsubo also disappear with this experience,
as does the concept of tsubo as named and numbered fixed
points. Shiatsu has no need to be tied to this interpretation of
tsubo as acupuncture points, derived from the classics.
Experience the real nature of tsubo as described in the pre-
vious chapter and step into the first stage of the ki world. At
this point the subject (giver’s imagination) and the object (re-
ceiver’s tsubo) are not completely one. The location of the tsubo
appears to exist objectively, that is, outside the giver. However,
only by synchronizing the object as the subject of the imagina-
tion does the tsubo in fact exist for the giver. The degree of sep-
aration that remains between subject and object is what causes
the tsubo and its bottom depth in the ki body to be unclear. In
this, the preparation stage, the student’s heart is poised on
standby. What is crucial in moving forward is to resist seeking
“results,” such as “trying to find the tsubo.” Instead put all your
effort toward seeing what creates the separation. Try to clearly
realize how the “self-sensation” that is constantly arising is in-
hibiting empathetic imagination of the receiver’s life-sensation.
This will only disappear with continuous effort toward an ego-
less heart. Follow this process every time you are locating the
tsubo and adapting shiatsu to the responding ki.
SECOND STAGE
SEEING KI SPREADING
Continuous practice of the first stage of tsubo shiatsu leads in

time to the ability to visualize ki. Seeing ki spread is the subject
of the second stage.
Three points can summarize tsubo shiatsu thus far:
1. Imagine that the tsubo includes the whole body and main-
tain this image while pressing.
2. Reach the bottom of the tsubo through deep empathy to-
ward the receiver’s life-sensation.
3. Adapt your shiatsu to the receiver’s constantly changing ki,
which includes the tsubo’s bottom depth, by continuously
deepening empathetic imagination.
Space and time are dimensions with an inseparable relationship

When the bottom of the tsubo
in the Tsubo Method. The tsubo including the receiver’s whole
is reached, it tries to come up to
body is the spatial aspect, while the moment-to-moment adap- the surface.
CHAPTER 3: THE DEPTH OF THE KI WORLD 55

tation to the receiver’s ki is the temporal aspect. What image
do the words “the tsubo includes the whole body” create for
you? Is it one where the body is a fixed and unchanging form?
In reality our bodies are constantly changing, much more like a
liquid than a solid. When the bottom of the tsubo is reached,
it tries to come up to the surface. It is changing every moment
just like the whole body it includes. Like a photograph captur-
ing a moment, the “body” that is consciously recognized in daily
life is only a part of the whole. The whole is always flexible, ever
changing and incapable of being recognized through conscious
thought. So our conscious grip on life is limited in relation to
that of the subconscious, much like how the visible tip of an
iceberg represents only a small part of its entire mass. Life equals
ki: both exist as an ever-changing stream. The conscious world
is a part of the whole but it is not the whole. To affect the whole
body you must constantly recognize it as always changing, then
it becomes easier to reach the tsubo and imagine it including
the whole body.
Principles of tsubo treatment
In practice and treatment always try to:

1. Keep imagining how the receiver feels.
2. Ask about the depth and timing of pressure.
3. Adapt flexibly to the responding ki so that you begin to re-
lease pressure and come up to the surface before the receiver
says “enough.”
Experiencing the stages of tsubo treatment
Through sustained empathetic imagination the following stages

are recognized:
1. The rice tip (tsubo).
2. The bottom depth of the tsubo.
3. The adaptation response (the receiver’s ki pressing back
against the giver’s thumb).
56 PART TWO: ESSENTIAL TAO SHIATSU

Tsubo shiatsu is effective and comfortable for the receiver when
these principles and steps are followed. Practising the method
consistently allows the image and action to begin to enter into
the subconscious. From this point, synchronizing image and
method becomes a more natural response, requiring less and
less conscious control. As this occurs, what you are seeing will
change. The receiver’s ki begins to appear, responding to the
continuous pressure applied with empathetic imagination.
When this process penetrates the subconscious, the giver’s shi-
atsu and receiver’s ki become one, making it possible to see the
response of ki to pressure. The phenomenon of ki spreading
can be clearly experienced when giving shiatsu to the hara—the
abdomen. All of the meridians pass through this region and
have specific diagnostic areas identified by Master Masunaga.
Applying four-finger pressure with empathetic imagination to
these diagnostic areas causes ki to spread with a different re-
sponse pattern for each meridian. The kyo meridian can be
identified because of its unique response pattern, whereby ki
spreads to the whole body. The ranges with which ki spreads in
the other meridians are limited in comparison to the kyo merid-
ian, and do not reach the whole body. When the giver presses
a kyo meridian that exists in the lower abdomen, the whole-body
feeling is experienced very clearly. Jitsu (excess of ki) symptoms
will disappear, while a kyo (deficiency of ki) symptom will lessen
but not vanish completely. In cases where a kyo meridian exists
in the upper abdomen, the situation is slightly different. Press-
ing a kyo meridian here creates the feeling of “finding the miss-
ing piece in a puzzle.” These responses are the subconscious
feeling of the receiver and not that of the giver’s touch sense.
Only by the giver deepening empathetic imagination can the re-
ceiver’s subconscious clearly experience these responses.
Four finger pressure to the hara meridian.

Awakening the primal sense
A heightened primal sense still exists in those who live in a close

relationship with nature and the land, such as Bushmen and
other indigenous peoples. The toxins produced by modern liv-
ing have not invaded their spirit, hence they are able to naturally
forecast the following day’s weather, communicate with spirits,
and see past lives. This is commonly referred to as the intuitive
sense and is possessed by everyone. Shamans are those whose
primal sense is especially developed. These ancient abilities have
become considerably weakened in the majority of modern peo-
ple, especially city dwellers. Let us consider a simple example
that many people may be familiar with in the context of the pri-
mal sense. It occurs sometimes when you spontaneously think
about someone, then shortly afterward the telephone rings and
they have called you. This is usually explained away as “coinci-
dence” or “chance,” although the feeling that you experience of
“just maybe it wasn’t by chance” is the response of the primal
sense. When this capacity is fully awakened in some people,
often manifesting in what appear to be supernatural abilities,
they can often mistake it as a form of spiritual enlightenment,
as do people around them. This phenomenon is witnessed cur-
rently in the rise of individuals who promote themselves as New
Age gurus. However, this is in no way related to the state of en-
lightenment that spiritual traditions such as Buddhism refer to.
It is simply the awakening of the primal sense.
Keeping this caution in mind, let us return to tsubo shiatsu.
Feeling the whole body respond, and not a part of it, brings di-
agnosis one step closer. The foundation of diagnosis is deter-
mining whether or not ki spreads in response to pressure. This
opens the way to experiencing the whole body response that
comes from pressing the kyo meridian. Of course this remains
unclear at first, but little by little it starts to emerge. The ancient
Chinese referred to the receiver’s ki response as mei, also trans-
lated as “light” and meaning “wisdom.” Oriental medicine it-
self was perceived as “the light.” Without this illumination and
wisdom, knowledge of the meridian stream was considered su-
perficial and therapy had to rely on the touch sense. In Orien-
tal medical healing, this physical sense has to be surpassed.

Traditionally, all Oriental doctors and physicians were trained
through manual therapy to see ki and meridians. When it could
be seen how ki responded and spread, diagnosis became possi-
ble. The most appropriate form of treatment could then be ap-
plied, be it via the hand (manual therapy), the needle
(acupuncture), or a herbal remedy.
In shiatsu this means that the giver can clearly perceive ki re-
sponding when the tsubo or meridian is pressed. There is then
no need to rely on the chart to connect to the meridian. This re-
lieves the tension of trying to find the exact spot indicated by the
meridian chart. Instead, the judgment of location and depth is
based on whether ki responds or not. Repeatedly practicing with
empathetic imagination while continuously imagining that the
tsubo includes the whole body leads to the opening of the sub-
conscious and the ki world.
THIRD STAGE
BOSHIN—DIAGNOSING BY “LOOKING”
Boshin is Oriental medicine’s term for diagnosis performed by

only looking. This advanced level of diagnosis determines the
situation of the meridians without any physical contact with the
receiver’s body. Facial diagnosis is described in the classics as an
example of boshin. It is stated, for example, that the appearance
of whiteness or very pale skin colour of the face indicates a con-
dition that relates to the Large Intestine and Lung meridians.
Taking this literally, however, would imply that all people with
this skin tone be diagnosed in the same way, so care needs to be
taken in how we understand boshin.
When I first saw Master Masunaga diagnose simply by look-
ing, I wondered how such a thing was possible. It seemed like
the work of God, and felt very mystifying to witness. Later when
I briefly lost the ability to diagnose in this way, I realized how
hard it is to actually do. Boshin develops from the process that
begins with recognizing tsubo and meridians, which is followed
by the ability to adapt to the receiver’s spirit and then see ki
spread. The process of boshin was happening almost entirely in
my subconscious and meant that I was unable to find the words

to explain exactly how it was being done. What allowed me to
gradually explain it were the regular workshops I began to teach
in the West. The endless questions that were asked by students
witnessing this form of diagnosis had to be answered in Eng-
lish, which is not my native tongue. This gave me a unique op-
portunity to look much more closely and try to find a way to
describe this subconscious process. In shiatsu, sho diagnosis—
determining the ki stimulation needed to return the receiver’s
life force to a holistic state—is performed through hara diagno-
sis, which reveals the kyo meridian in the abdomen. At any given
time only one of the meridian streams in the hara is in a state
of complete oneness with Greater Nature. By looking at the
hara, I am able to visualize which meridian exhibits the state of
“emptiness” and infinite spreading of ki. This is the basis of
making an accurate diagnosis. As explained earlier, the kyo
meridian is not empty in the sense of containing nothing, but
empty in that it has the capacity to include everything.
Reaching the stage of boshin not only changes the way you
look at the receiver’s body; it also reverses what you see. Usually
we see the physical body in close-up, as the material subject in the
foreground. The surrounding space is perceived as the back-
ground. Looking at the same situation through boshin, the back-
ground (or Nature) that supports the whole becomes the subject.
The receiver’s body is recognized as a part of the whole, existing
inside it. While there is actually no border between the body and
the whole of Nature, we see it as separate when viewed with our
daily-life consciousness. Initially, the range of your imagination
in determining where the receiver most wants to be pressed is
limited to imagining a specific area, such as the forearm. Once
the level of boshin is reached, the imagination becomes much
broader and able to encompass the whole body. What takes place
is an expansion of the giver’s spirit, reflected by a quantum leap
in the capacity of the imagination. As human beings we depend
on our physical eyes to see, so when we look at the receiver’s
body, we are only able to see one part of it in any given moment.
If we look at the hara, for example, we cannot physically see the
receiver’s back as well. It is impossible to see the whole with the
material eye and the physical senses alone. If the imagination is
deeply concentrated, however, the whole body can be “viewed”

at once from all angles. If the giver constantly practises by look-
ing with the eyes, while simultaneously imagining the whole, the
range of the imagination expands making it possible to “see” be-
yond the material level. Just like Nature, the receiver’s ki is con-
stantly changing. Flexibility of the giver’s spirit enables the
receiver’s body to be viewed from all angles, revealing the con-
stant change in the wholeness of the receiver. Since ki follows
the image, it will begin to react and spread without any physical
pressure from the fingers. The giver’s image of pressing the
meridian must be very strong and completely synchronized. By
this mechanism it is possible to see each meridian’s ki spread-
ing, and diagnose only with the imagination.
This process can neither be performed nor understood con-
sciously. Trying to picture it with your common sense may cre-
ate the idea that it must take time, as the giver imagines pressing
each of the meridians individually. However, when seeing
through this heart state the dimension of time completely trans-
forms. I found that I could clearly recognize eighteen distinct
intervals occurring in each second, almost as if time slowed
down. So in a single second the response pattern of all the
meridians can be seen and the kyo meridian identified. Realis-
tically, though, in clinical practice a few seconds are required to
confirm and ensure there is no mistake. Only by analyzing my
subconscious have I been able to explain it in this way. The
world of the heart and subconscious does not suddenly appear
one day. Rather, it arises by constantly investigating where the
receiver most wants to be pressed, locating the tsubo, then each
moment imagining how they are feeling as you press. Sho diag-
nosis of the hara meridians only becomes possible when the ki
body of giver and receiver unify and become one. The giver is
then simply able to follow the receiver’s life force as it freely ex-
presses itself.
FOURTH STAGE
DIAGNOSING THE STIFFNESS OF THE KYO MERIDIAN
The path that revealed to me the stiffness of the kyo meridian

followed years of checking my clinical experience with the gifts

of Master Masunaga’s books and teachings. In this way I was
able to confirm my experiences. When I first began giving shi-
atsu, I could not perform accurate diagnosis by pressing the hara
meridians and was unable to “see” the kyo meridian.
Until 1983 this did not represent much of a problem. Al-
most all patients receiving treatment exhibited jitsu symptoms,
which showed up in the body as pain or stiffness caused by the
excessive concentration of ki. By pressing the meridian in the
limbs which I felt to be kyo, I was able to reach the bottom of
tsubo to dissipate the concentrated ki, relieving the pain or stiff-
ness relatively easily. Giving a prescribed sequence of shiatsu for
the whole body, known as Basic Form, preceded tsubo treat-
ment. This combination proved effective in treating most pa-
tients.
Things began to change from 1985, when what 1 call the
“time age” reached a turning point to bring about a situation
where more than 90% of patients exhibited kyo rather than
jitsu-type symptoms. Simply diagnosing and pressing the kyo
meridian of the limbs was now no longer sufficient. At first I
was puzzled and unsure what to do. However, by continuing the
process of diagnosing the associated meridian and treating tsubo
around the symptom area, the effectiveness of my treatments
again increased and I began to understand what was happen-
ing. Deep inside the tsubo of the kyo meridian, I began to see
a “stiffness” that existed at a previously unrecognized level.
The unity and oneness of the ki world is demonstrated at
each stage: experiencing tsubo; seeing ki spread; the appearance
of kyo through boshin; and now the kyo stiffness becoming vis-
ible. Absolute oneness of subject and object is beyond compar-
ison and conflict. In this state the situation of the meridian is
as clear as any object seen in daily life. Studying the meridian di-
agnosis system of Master Masunaga had greatly deepened my re-
spect for him and his devotion to shiatsu. The signposts he
provided directed my journey and greatly helped to confirm my
own findings. Eventually, though, as my experiences moved be-
yond those discussed in his books, there was nothing left to refer
to for confirmation. I was now proceeding alone, yet felt I had
no other option but to continue.

Releasing the Energy Distortion Created by Jaki
FIFTH STAGE
DISCOVERING THE WHOLE-BODY MERIDIAN
The discovery of the kyo stiffness is one of Master Masunaga’s

legacies and it was this deeper state of ki that became the focus
of my clinical practice and research. Great effectiveness in treat-
ing my patient’s pain and symptoms resulted from the practice
of meridian shiatsu, based on Masunaga’s twelve whole body
meridians and the two extra meridians. Then a puzzling pattern
began to emerge. Some patients felt pain and revealed kyo stiff-
ness— noticeably in the lower back and neck—which did not cor-
respond with where my sho diagnosis of the kyo meridian in
the hara would have predicted it to be. These cases were the first
indication that the range of the meridian stream revealed by
Master Masunaga’s research alone was no longer sufficient to
explain and treat the symptoms I was witnessing in my clinical
practice. Master Masunaga himself would have no doubt if con-
fronted with a similar situation in his clinical practice, prompt-
ing him to expand on the twelve classical acupuncture
meridians.
For me this puzzle was to be solved as the presentation of
the patients’ symptoms changed fundamentally in the mid-
1980s. I first treated an extremely rare case where the symptom
was expressed not through the jitsu but the kyo meridian. Gen-
erally symptoms and pain were expressed through the jitsu (ex-
cess of ki) meridian. This meant treatment was given to the kyo
(deficient in ki) meridian, but usually on the opposite side to
where the pain was experienced. The rationale was that the kyo
meridian existed “behind” the symptom; so excess ki was drawn
to the deficiency, thus relieving the jitsu symptom. Now the kyo
meridian presented itself in the “foreground.” A shift in the
human meridian and energetic system was taking place. The kyo
had withdrawn deeper into the ki body, giving rise to symptoms
on the kyo meridian itself. Instead of going from the main area
of pain and treating the kyo meridian on the other side, I fol-
lowed the sho diagnosis but treated the kyo stiffness in the kyo
meridian stream that flowed “horizontally” (see left illustration

below on the following page). My patient was amazed that the
pain was relieved, although perhaps not as surprised as I was,
wondering what this completely different way of practising
meridian shiatsu meant. I soon realized why increasing num-
bers of my patients’ symptoms had not been relieved with the
previous treatment approach.
This was the point in tsubo treatment where I experienced
the kyo stiffness that Master Masunaga had described. Seeing
and treating what existed deep inside the kyo meridian relieved
my patients’ pain and symptoms. However, a mystery still re-
mained in that I was finding kyo stiffness in places that did not
match where the diagnosed kyo meridian was shown to flow,
even on the extended Zen Shiatsu chart. For example, one of my
patients complained of neck pain. Sho diagnosis of her hara re-
vealed Large Intestine kyo, which conventionally would lead me
to look in the front of the neck where the Large Intestine merid-
ian flowed. Naturally I thought the symptom would exist there.
To my surprise, however, the kyo stiffness presented itself on
the back of the neck. I was able to treat the kyo stiffness but was
confused and unable to explain this situation.
The mid-1980s heralded the “kyo age.” I use this term to
describe the overall deepening of the kyo state. Symptoms in-
tensified and their appearance shifted from the jitsu to the kyo
meridian. The ki response became increasingly shallow in many
patients, making clinical practice much more challenging. In an
increasing number of cases, treating and reaching the bottom
depth of the correctly diagnosed kyo meridian in the limbs no
longer relieved a patient’s symptoms. Due to this overall deep-
ening of the kyo state, the kyo meridian had become so inter-
nalized that it reached a depth where it was effectively “closed”
to treatment. Giving shiatsu treatment to the meridian in this
state is futile. Now I was left to ponder, “How could I give ef-
fective treatment in the kyo age?” The answer became clear only
by concentrating my heart and trying to see the deeper ki level.
What I found was that, even when a kyo meridian becomes
deeply internalized and closed, there still exists a meridian in
which ki responds. It exists on the other side of the limb, neck,
or torso, in a symmetrical relationship to the closed meridian.
Never expecting to discover something so important, I simply

continued finding the kyo stiffness of the symptom and check-
ing which meridian it belonged to. Checking all meridian
streams through my clinical practice confirmed the existence of
what are now called the sub-meridians, all of which share this
symmetrical relationship with what Tao Shiatsu terms the main
meridians. Hence, the existence of the twenty-four meridians
throughout the body was established.
The discovery of the sub-meridians also clarified the pat-
tern of deepening kyo. Symptoms arise and first appear on the
kyo main meridian. If they deepen they will appear on the sub-
meridian. This solved the earlier mystery of why the symptoms
had appeared on the back of the neck in the case of Large In-
testine meridian kyo, rather than on the front. The sub-merid-
ian of Large Intestine exists on the back of the neck where the
patient’s kyo stiffness was located.
Ring kyo line on the neck. Large Intestine meridian on the neck.

Ancient diagram of the Large Intestine meridian. Large Intestine whole body meridian—Zen Shiatsu
chart.
Large Intestine whole body main and sub meridian—Tao Shiatsu chart.

Going beyond the boundaries of common sense to
greater treatment effectiveness
Three years of researching tsubo in clinical practice had passed

before I was able to see ki spreading and perform sho diagnosis.
A further three years went by before I could see the kyo stiffness
with boshin. Boshin solved the problem posed by the increasing
number of patients in whom sho diagnosis was impossible,
which was essential to giving Zen Shiatsu treatment. This cov-
ered the period around 1985 when I felt the shift in the age oc-
curring. Another six years passed before I could identify all
twelve sub-meridians, which along with the twelve main merid-
ians make up the twenty-four meridians for the clinical practice
of Tao Shiatsu. Perhaps this seems like enough experience of
the depths of the ki world for one lifetime? Yet something truly
shocking was still in store for me. I was about to discover that by
going deeper into the ki world, diagnosis actually became un-
necessary.
A brief story that I had heard from a colleague proved to be
the key that unlocked an even greater mystery. He told me that
on different occasions Master Masunaga had experienced a sho
diagnosis revealing the Conception Vessel or Governor Vessel to
Conception Vessel and Governor Vessel lines as shown in the classical texts.

be the kyo meridian. These meridians are described as extra
meridians and had never been indicated as possibilities for di-
agnosis as the kyo meridian. My curiosity to research my
teacher’s experience immediately arose on hearing this. When
I next had a patient where the kyo meridian was difficult or im-
possible to diagnose, I treated the Conception Vessel. To my
amazement and delight the symptom was relieved; my heart was
moved with gratitude for having the good fortune to have had
a teacher who was a true master. However, the Conception Ves-
sel was shown on the chart to only stream in the centre of the
front of the torso, which meant treatment of the hara was the
only possibility. At that time many people’s abdominal meridi-
ans were closed, which made their ki unresponsive to shiatsu, so
in these cases I sometimes had to tell patients that they could
not be treated until their kyo meridian changed.
I realized that a quantum shift in my thinking was again re-
quired, just as it had been to discover the sub-meridians. I had
to release myself from the grip of the classical texts that showed
the Conception Vessel to have only a centre line on the front of
the torso. In clinical practice, I was treating people who dis-
played kyo stiffness of the Conception Vessel in both the back
of the torso and in the neck. Challenging the knowledge of the
classics with these clinical findings left my head spinning. For
someone raised in a culture with deep reverence for the old mas-
ters and the wisdom of the classical texts, this was profoundly
troubling. At the same time I have to admit it was also very ex-
citing. Putting aside what had become “common sense” and the
“conventional wisdom,” I found through continued research
that both the Conception and Governor Vessels also streamed
in the limbs. Additionally they streamed on their opposite sides
of the torso, neck, and limbs as sub-meridians. The meridian
discoveries of Master Masunaga were being extended—the mys-
tery of the kyo stiffness was finally resolved. Treating with this
new knowledge saw treatment effectiveness immediately in-
crease as it had with previous advances. The timing was fortu-
itous as it turned out, as nearly fifty percent of all my patients
exhibited Conception Vessel kyo from 1989. This was in keep-
ing with observable “trends” in the kyo meridian that seemed to
change in response to the surrounding conditions.

The existence of ring and spiral meridians
A further source of confusion arose as I continued to treat the

patient’s symptoms through the kyo stiffness existing deep in-
side the kyo meridian. By now I was less surprised when kyo
stiffness began to appear on lines other than the vertically flow-
ing meridians. Frequently it now appeared on horizontal lines.
The classics mention only one such meridian flowing in the hip
area: this is called taimyaku in Japanese and constitutes another
of the extra meridians. However, I was finding kyo stiffness on
horizontally streaming ring meridians throughout the body. Kyo
stiffness of the ring meridian did not necessarily exist along the
entire line. Often only a part of the ring meridian would exhibit
kyo stiffness. Having discovered a sub-meridian for each of the
main meridians led me to consider that this might also be the
case for the ring meridians as well. Going ever deeper into the
ki plane, I found that each main meridian exhibited a series of
ring meridians throughout the body. This led to further un-
derstanding of the pattern of kyo symptoms. If a symptom con-
tinues to deepen, it will go from the main meridian to the
sub-meridian and then to the ring. The healing process travels
in the opposite direction. Treating the kyo symptom in the ring
meridian will allow it to shift to the sub-meridian. From here it
will return to the main meridian where the symptom may be
completely released.
The age had shifted to one in which virtually all symptoms
were kyo, rather than jitsu-based. With kyo having become more
and more deeply internalized, it seemed perfectly feasible that
deeper meridians would be present. It is even likely that they
have always existed but only now have come to our awareness
out of necessity. Sub, ring, and extensions of the extra meridi-
ans—the Conception and Governor Vessels—had all revealed
themselves. By this point I had grown more accepting of the ap-
pearance of meridian flows that seemed completely beyond com-
mon sense, never mind beyond the dictates of the classics. I
remembered back to the constant questioning that Master Ma-
sunaga was subjected to in the years following the publication of
his chart that showed the twelve whole body meridians.
Acupuncturists and Oriental medical practitioners had called

Conception Vessel—Tao Shiatsu chart showing main and sub lines.
Governor Vessel—Tao Shiatsu chart showing main and sub lines.

him “crazy” for even suggesting such things. I could now see my
own findings being subjected to similar ridicule. What I was sug-
gesting seemed an even greater heresy in the context of the clas-
sical acupuncture meridians, where only six lines are shown in
the limbs, yet even deeper meridian forms were about to present
themselves. Not long afterward, I was experiencing real difficulty
in finding the kyo stiffness of a patient’s deepest symptom. When
I focused my heart to see the patient’s ki and kyo stiffness, a di-
agonal line began to appear. Giving shiatsu with this direction to
the line relieved the kyo stiffness and revealed a spiral meridian
stream. 1 had always had some sense of a spiral stream’s exis-
tence from the time I was able to do boshin. It had, however, re-
mained a subconscious feeling and never became clear, perhaps
because its use in treatments was not necessary at that time. Con-
tinued research revealed that each main meridian has two spiral
streams. They begin at the top of the head and end at the tip of
the middle finger and the soles of the feet.
As a result, the stages of the healing process became clear.
The deepest level of the kyo symptom will appear in the spiral
meridian. Treatment in this case should begin with the spiral
meridian, moving to the ring meridian, then the sub meridian,
and finally the main meridian. The symptom transforms from
kyo to jitsu and is healed. Please note that this is the theoretical
process: in clinical practice people have different healing
processes and exhibit variations to the theory. Being aware of
this process and synchronizing it with clinical practice is what is
needed to see the depth of the ki world, and allow all meridian
streams to become clear. This may seem overwhelming initially.
However, Tao Shiatsu study and clinical treatment requires
going beyond the plane of common sense and the limitations of
the conscious mind. The ki body.
SIXTH STAGE
SEEING THE KI BODY
Even with the greater ease and effectiveness of shiatsu treatment,

I still felt some personal resistance to these discoveries. What
persuaded me to present my findings, however, was the in-

creased clinical effectiveness. The motivation I have to teach shi-
atsu is simple: I hope that it is possible for people to study and
practise an effective method that alleviates people’s suffering.
This was Master Masunaga’s life work. As I continued to prac-
tise and research meridian treatment for this purpose, I finally
saw the real ki depth of the meridians as being beyond the phys-
ical body: this is what Tao Shiatsu calls the “ki meridian.” In
fact, the Japanese kanji (character) for Tao Shiatsu mean “ki
meridian shiatsu.”
I have always subconsciously felt that there was something
deeper to ki and meridians. It has been this, coupled with Mas-
ter Masunaga’s work,that has inspired my journey. Just as it had
before, this deep sense now rose up into my consciousness with
even greater clarity than when I had first seen the whole merid-
ian. I was able to visualize the ki meridians at a depth of ap-
proximately two metres beyond the physical body, while the kyo
meridian was as deep as five metres in the ki body. Subsequently
I realized that the meridians we sense in the body are not in fact
“meridians.” They are simply the connection to the ki body—
the dimension in which the meridians really exist. The kyo stiff-
ness of the meridian we feel in our physical body is the
projection of the ki meridian.
Two things concern me when discussing the ki body. One is
that some people misunderstand or misinterpret the words “ki
body.” Others assume they understand them without any direct
experience of what is being described, or interpret them as some-
thing with New Age connotations. Secondly, as these meridians
are not referred to in the classics, some see them as derived from
the occult. All that I can tell you is that my clinical findings are
neither manifestations of the New Age or the occult. Anyone
can directly experience the ki meridian’s existence. In workshops
I frequently help students give shiatsu that allows the receiver to
feel the meridian depth of two metres. When ki goes through to
this depth, a deep sense of comfort and feeling of something “fit-
ting” is experienced by the receiver. Many comment that it is a
sensation they have never felt through shiatsu before.
Naturally I wondered if other people had been aware of the
ki body, or had written about it. During this time I came by
chance across the writings of Rudolph Steiner. Steiner refers to

the ethereal body, in which he described energy flowing as lines.
He also wrote that blockages in these energy lines form the basis
of disease. It was furthermore pointed out to me that the exis-
tence of the ki body is described in the Kabbalah of Judaism,
where it is said to measure a distance of four ammut (about 2.24
metres) from the physical body. People have clearly been aware
of the ki body since ancient times.
SEVENTH STAGE
The meridian streams—vertical,
THE EXISTENCE OF THE SUPER VESSELS
ring, and spiral—exist in the ki
body.
Imagine finding a different ecosystem in the depths of the
ocean, something that really belonged to another dimension.
This was my experience when I delved much deeper into the ki
body. There I encountered the Super Vessels at a depth of seven
metres. I felt a strange loneliness at seeing something that, as
far as I knew, no one else had seen or perhaps even compre -
hended, including my shiatsu colleagues. I named them Super
Vessels for their great importance in shiatsu treatment, and for
their paradoxical nature. They are a contradiction, existing at
an extreme depth, while also appearing on the periphery of the
physical body where they can be recognized and confirmed by
touch. A tsubo is normally physically depressed, but the tsubo
on a Super Vessel are raised. There are twelve Super Vessels in
total, consisting of four thick, two medium, and six thin vessels.
They can be felt as ridges with varying thickness in relation to
one another.
Jaki is negative energy, the ki toxins created by all life. Super
Vessels protect the ki body and meridians from jaki. They fur-
ther protect the giver from receiving jaki during treatment. The
aim of Tao Shiatsu treatment is the energetic unification of the
Super Vessel and kyo meridian in the ki body. At this depth,
unification transforms jaki to seiki (vital life-supporting ki) and
in some cases discharges jaki from the body. While Zen Shiatsu’s
meridian treatment was based on pressing the kyo meridian
with empathy to discharge jaki, there was no mechanism for its
conversion to seiki. Tao Shiatsu is effective in transforming jaki
into seiki by using the Super Vessels in treatment.

For some time, I had also been concerned about the po-
tential ill effects on practitioners giving shiatsu. Working with
the Super Vessels significantly reduces the amount of jaki that
is received by the practitioner during treatment. As a result,
treatment is less tiring for the practitioner and promotes their
well-being too. Furthermore, practitioners—particularly begin-
ners—are less likely to accidentally damage the kyo meridian by
pressing directly into it.
I had subconsciously been working with the Super Vessels
before becoming conscious of them. In Tao Shiatsu: Life Medi-
cine for the 21st Century, I described working while imagining a
ki bubble so as never to press solely on the physical body. Here
the move toward a conscious recognition of the Super Vessel
can be glimpsed. Looking at the way Master Masunaga worked,
and studying videos of his treatment, revealed that he too was
subconsciously treating with the Super Vessels. Treatment ef-
fectiveness increased greatly when the subconscious under-
standing of the Super Vessels was unified with conscious
The Super Vessels.

Thick Super Vessels
Medium Super Vessels
Thin Super Vessels

awareness. The fatigue I had experienced from giving treatment
was also significantly reduced. The Super Vessels made me mar-
vel at the paradox they presented: existing at a profound depth,
yet appearing on the body’s surface where anyone could experi-
ence them. The Tao Shiatsu system and Ki Method were born
with their discovery.
Jaki has various interpretations. The classics refer to its
buildup as jitsu—ki that is stuck. All bodies create jaki and this
causes the kyo-jitsu distortion of the meridian form. From this all
symptoms of the mind and body arise as our bodies attempt to
release jaki. Western medicine aims to control or attack these
symptoms by focusing therapy directly on them through drugs,
surgery, or radiation. Traditionally, Oriental medicine has aimed
to balance the excessive distortion of kyo and jitsu by releasing
jaki. When the giver sees deeply into their own heart the re-
ceiver’s ki is revealed and so too is jaki, making it possible to di-
rect the purpose of treatment toward changing the jaki into seiki.
Teaching about the Super Vessels is intensely challenging.
At workshops, particularly in the West, participants often con-
front me as they struggle to “interpret” the Super Vessels. It can
be very demanding for students, practitioners, or teachers of clas-
sical shiatsu to accept what is being taught. People have said to
me, “If I cannot grasp this in a way that makes sense, then I can-
not practise what is being presented.” Yet if we were to think
about the computers we use, how many people can really explain
what is going on inside the circuitry and software? Understand-
ing the system is not what makes it productive or beneficial. The
Super Vessels are similar. There is no need to logically under-
stand them in order to work with them. If students can believe
purely that they exist and then experience them directly, effective
study, practice, and treatment will follow.
EIGHTH STAGE
JAKI AND ITS ESSENCE
I only sensed the Super Vessels (not consciously recognized) now

and again prior to my heart state deepening at the second stage.
With jaki it was very different. I felt its presence clearly all

around. Habitual ki—or karma, as Buddhism might describe
jaki—accumulates from the cause-and-effect nature of life. A fun-
damental Buddhist belief is that to be born a human is to in-
herit the karma of all humanity. This energy carries over from
previous lives and includes ancestral karma. As this aspect is not
directly necessary for giving shiatsu treatment, I had never in-
vestigated it further. Jaki is energy from the source of existence.
In seeking to release this energy, the kyo-jitsu distortion in the
meridians is created. A still deeper and more direct recognition
of my heart and the ki world now showed me where jaki existed
in the body, and how it affected the meridians. The way to lo-
cate and treat jaki is through special points named Super Vessel
Specific Tsubo (SST). Patients feel the strongest echoes and
greatest release of pain and kyo stiffness when the SSTs are
treated. For Tao Shiatsu study and practice, eighteen areas of
the body have been identified that contain this special form of
tsubo, and these are outlined in Chapter Six. Starting to treat
jaki using the SSTs made me feel that it was no longer neces-
sary to diagnose the kyo meridian to give effective treatment.
I wondered if this discovery, which brought me face-to-face
with the reality of jaki, was the end of the journey. Could it be
that this is really the final state of the ki world? If the ki body ex-
tended out two metres from the physical body, while the Super
Vessels are at such a deep level that they can be recognized on
the body’s surface, what was the depth of jaki? It also existed at
a very deep level while being present inside the physical body
too. If the deepest level of the ki world was jaki, then the essence
of ki is karma. To reach a conclusion that jaki is the source of
all existence seemed very sad—and thankfully, that was not the
case. What was revealed at last is deeper than the ki world it-
self: the existence of what I, as a Buddhist, recognize as Buddha-
nature. This universal, all-pervasive, and infinite spiritual energy
is the essence of jaki. While jaki is experienced in the body as
dysfunctional and disruptive to daily health, from inside the
deepest level of the ki world it is beyond positive or negative. By
investigating only within the ki world, I had placed a limitation
on seeing the essence of jaki. It is beyond the ki world. The de-
velopment of Tao Shiatsu was guided by my spiritual training,
through the Buddhist meditation practice of nembutsu chant-

ing, and it was this, for me, that revealed the essence of jaki.
The final state of the ki world is the Buddha-nature—or Christ-
heart, the equivalent concept in an alternative religious tradi-
tion, such as Christianity.
Reading another person’s heart
Around the time I began to study shiatsu I embarked on Bud-

dhist practice. While researching the ki world through shiatsu,
I continued to train in the Jodo (Pure Land) tradition of Bud-
dhism. In 1991, following completion of the formal training, I
became a Jodo priest. The depth and infinite nature of the state
of enlightenment were glimpsed through this training, as was
the state of the heart needed to perceive it. A great temptation
is aroused when the primal sense is awakened. Seeing ki and
performing sho diagnosis can be easily mistaken as a state of en-
lightenment, just as easily as it is to fall into the trap of believ-
ing that some degree of self-ability is involved. I feel very
fortunate that this did not happen to me during these experi-
ences and discoveries. Buddhism describes the capacity to see ki,
read auras, experience past lives, or foretell the future, as aspects
of the Heavenly State—but this is not an enlightened state. It re-
mains linked to the world of samsara—the cycle of karma still
governed by the law of cause and effect. To misinterpret as en-
lightenment what might be perceived as “super-natural” pow-
ers, leads to much harm and increased suffering. Even the
sutras, which contain the writings central to Buddhism, warn
that people are still bound by karma and samsara when the pri-
mal sense is awakened. Guru-ism arises when a teacher uses the
demonstration of special powers or miracles to convince others
of their “unique ability.” People are moved to follow the teacher
in order to discover this ability. However, the enlightened state
of Buddhahood is a level beyond the Heavenly State: it is where
desire is overcome and the mind relieved from all attachment.
It is the primal sense that is awakened at the third stage of
boshin, when moment-to-moment changes in another person’s
heart can be perceived. During teaching and treatment, I am
able to see the student and patient’s heart state and the chang-

ing pattern of ki. Suggestions then arise from my subconscious
that can help and guide people’s study and healing. Being able
to point out to people what is in their subconscious helps them
to see it as well. The student’s empathetic imagination toward
their teacher (and other students) deepens as a result, allowing
more direct transmission of the teachings. In shiatsu treatment
the receiver, through deepening ki unification with the giver, is
able to realize more clearly the source of their pain or disease.
Beyond physical form, technique, and conscious knowledge,
is the form of the heart. This is how the ki and spirit of the tra-
dition gets transmitted in a continuous stream from generation
to generation. Tao Shiatsu teaching and training is based on
this transmission of ki from teacher to student. Seeing the stu-
dent’s ki allows the teacher to help the student to receive the
tradition, which they had in turn received from their teacher.
The capacity to fully appreciate and receive the teachings grows
in this way, leading to the increased effectiveness of the Ki
Method. Although this sounds like an ideal process, it is not al-
ways so. People in seminars and classes often have very strong
egos and assert themselves and their opinions forcefully.
Whether consciously or subconsciously, it creates a lot of nega-
tivity and is very tiring. I most certainly am not enlightened. It
is only when teaching or giving treatment that I am able to see
ki. In daily life I am as vulnerable as the next person to getting
lost in new cities when I travel. I sometimes wish that when
abroad I was afforded some special protection against losing my
way or being cheated by taxi drivers. Unfortunately this is not so.
So I live in the hope that one day this way of seeing will extend
to my everyday life.
The ki world and its depths are revealed through the unity
of subject and object, giver and receiver. Seeing and feeling what
you do not see and feel in daily life results from going deeper
into this world. Awakening the primal sense is the starting point
for seeing ki. This leads toward the universal state of Buddha-
nature.

CHAPTER FOUR
THE HEART OF TAO
THE FIVE ELEMENTS OF TAO SHIATSU
The heart of sesshin as taught by Master Masunaga and other

past masters is the source of Tao Shiatsu. The study and practice
of Tao Shiatsu consists of Five Elements, each with a method
and principles to follow. These Five Elements are: 1) Ki Doin ex-
ercises, 2) tsubo and SST treatment, 3) Super Vessel recognition
and Ki Method treatment, 4) kyo meridian treatment, and 5)
Basic Forms. They will be discussed in the following chapters.
While all the Ki Methods have practical steps to adhere to, if
they are used as instruction manuals they will not work. The ef-
fectiveness of Tao Shiatsu depends on the practitioner receiv-
ing and developing the heart of Tao. The universal qualities of
this heart are faith, spiritual ambition, gratitude, remorse, gen-
erosity, devotion, and humility. Healing does not arise from
technical proficiency, and understanding this is the key to suc-
cessful study and practice. All of the traditional Eastern disci-
plines—from the tea ceremony to meditation and martial
artistry—share one common purpose: the spiritual development
of the practitioner through repeated practice and refinement of
form and technique, in order that this may benefit the spiritual
development of others. Practice of these arts strengthens and
deepens the Tao heart that we all have, and allows the unifica-
tion of heart and body. Once this occurs, the aim of Tao Shiatsu
treatment—to unify the patient’s heart and body—becomes pos-
sible. If the focus of studying shiatsu is on acquiring technique
and knowledge alone, it will never be fully effective, no matter
how much time and effort is applied to it. Developing the Tao
heart is what allows meridian recognition and effective treat-
ment to take place. The teachings of Tao Shiatsu are primarily
concerned with the transmission of the spirit of sesshin and the
heart of Tao, rather than simply technique alone. In all honesty,
cultivating this heart requires time, perseverance, determina-
tion, and devotion.
THE HEART OF SESSHIN
Sesshin is the most crucial aspect of Oriental diagnosis and dis-

tinguishes it from other forms, yet even practitioners of Oriental
medicine frequently misunderstand its true essence. When Mas-
ter Masunaga reflected on the development of shiatsu as a ther-
apy, he felt it necessary to point out that sesshin, especially in
The kanji for sesshin. terms of common acupuncture practice, had come to mean lit-
tle more than “touch” diagnosis. This is “touch” in the same
sense as the physical examination carried out in Western medi-
cine. This is far removed from the meaning of sesshin—while
there may be parallels at a superficial level, the approach is actu-
ally completely different. To understand this difference, it is very
revealing to look at the kanji for shokushin, the Japanese term for
Western medical touch diagnosis. One of the elements making
up the character represents an insect’s antenna, as mentioned
earlier. Its purpose is to identify external threats toward its owner,
which parallels the role of the sense of touch in Western medical
diagnosis: the search for any discernible abnormality.
As with shokushin, to achieve a sesshin state requires direct
contact with the patient’s body, often pressing with the hands
and fingers, as in shiatsu. Here, however, the similarity ends:
sesshin is achieved in an entirely different heart state. It seeks to
understand the condition of the meridians empathetically—by
feeling the other person’s feelings as if it were your own. The
physical sense of touch is based on the conscious ego and
sesshin can never be achieved through it. In Western medicine,
judging what is normal or abnormal in the patient’s condition

is performed in a state of separation between practitioner and
patient. The very nature of objective examination is for the ob-
server to be independent of what is observed. A fundamentally
different approach is needed for sesshin: it is necessary to be of
one heart and mind with the receiver so as to empathetically
imagine what they are feeling, and to really want to deeply un-
derstand and share the other person’s life. Awakening the pri-
mal sense is absolutely essential for the practitioner to clearly
see the receiver’s meridian state.
The original meaning of sesshin in Japanese is “to cut.” One
component making up the kanji represents a knife. In the con-
text of diagnosis, this represents the wish to share another per-
son’s life so deeply that it is “cutting to the core of one’s heart.”
An egoless heart state creates a level of empathy that reaches to
a depth that the ki bodies become one. Even though there is
physical contact, any sense of a border between the giver and re-
ceiver disappears. Most crucially, the giver does not consciously
recognize how deep their empathy is. There is no sense of self-
ability when the bottom of the tsubo and meridian are revealed.
THE FIVE-THOUSAND-YEAR-OLD STREAM OF

ORIENTAL MEDICINE
The heart of Tao can be developed only through meaningful

study and practice leading to the direct realization that this heart
is dwelling deep inside each and every being. The actual feeling
of the Tao heart must be experienced. Modern shiatsu has re-
ceived the gift of the spirit and the heart of sesshin diagnosis
from Master Masunaga. Whoever truly receives this heart and
spirit will not think of it as a product of their own ability. If
there is even a mere trace of doubt about this, it is clearly not the
spirit transmitted through the master. Internally awakening this
heart opens the gateway to a never-ending stream. The master
who experienced receiving this stream transmits their experi-
ence, in turn, to their student. Transmission may occur with-
out the student actually meeting the master directly, as is evident
in the Mahayana Buddhist sutras, which nearly consistently
begin with the words, “Thus I have heard from Buddha.” Even
CHAPTER 4: THE HEART OF TAO 81

sutras recorded many hundreds of years after the Buddha’s
death, and clearly not the actual spoken words of Gautama Bud-
dha, contain this. The writers of the sutras express the realiza-
tion that the wisdom of enlightenment contained in them was
received from the heart of Buddha. When I received the capac-
ity to perform sho diagnosis, I experienced the actual feeling of
Master Masunaga’s heart state even though he had passed away
by that time. Direct contact with the teacher is not an absolute
requirement. Transmission may occur through the words and
images of a book that express the master’s teachings. A rela-
tionship between master and student exists when there is ap-
preciation and absolute realization of the means by which the
heart of Tao is received. Whether or not a student is able to per-
form sho diagnosis, effective treatment with Tao Shiatsu be-
comes possible with sincere and unconditional faith in Tao and
devotion to the method.
For over twenty years I have tried to work in this way, treat-
ing patients one by one, at the same time researching and teach-
ing. At times there were only a handful of students in my classes,
yet I continued to investigate the method and adapted it in
order to find the clearest transmission. Of course, not all stu-
dents continued studying. Many gave up or lost interest. Only
a few of my early students grew into the roles of practitioner and
teacher. Yet now, as Tao Shiatsu spreads throughout the world,
the heart of Tao and the real spirit of Oriental medicine are
being received by more students for healing and transmission
to others.
RECEIVE TAO KI DIRECTLY INTO YOUR HEART
Certified instructors teach Tao Shiatsu at centres around the

world. All classes follow common principles and methods, al-
lowing students to study anywhere and receive the same teach-
ings. The only real obstacle to study, then, is whether the
student is determined to confront their heart and follow the
way of Tao. For example, some students find they are able to lo-
cate tsubo or Super Vessels and give treatment when they first
begin attending classes. On returning home and practising on

friends and family, however, they discover, to their confusion,
and sometimes frustration, that they are unable to repeat this ex-
perience. Why could the receiver in the classroom feel the tsubo
and ki reaching the bottom, but now the same is difficult or im-
possible to achieve? Everyone faces this dilemma and must con-
sider what is happening. Therein lies the key to being a student.
Ordinarily common sense would tell you that the method
should work if you attend class, study it, and continue to prac-
tise. If this is not the case, a common response is to blame the
method, or to feel that “you” are not good enough to do it. Both
interpretations miss what is really happening.
Students receive ki directly to their subconscious through
the teacher, who in turn has received this ki from their teacher.
This is the ki of Tao. Tao Shiatsu teachers try to transmit Tao ki
to penetrate the subconscious of everyone in the class, and stu-
dents are able to do the method for this reason. Tao heart and
spirit are present. This is the unbroken stream of ki flowing
through five thousand years of Oriental medical practice, trans-
mitted from teacher to student through the ages. As long as the
heart is open, the transmission of ki enables students to do the
method. The methods introduced in this book may appear to be
set out as manuals, but it is a real mistake to use them in this
way. While effective meridian treatment becomes possible by
following the steps of the method in class, it has nothing to do
with the student’s ability. In the class there is a teacher and the
ki of Tao is present. The methods of Tao Shiatsu exist and work
only with the ki and heart of Tao. If you practise only with the
words, forms, and techniques, Tao Shiatsu does not happen. Ki
will not reach the bottom of the receiver’s kyo meridian. This is
what distinguishes Tao Shiatsu from the previous forms of phys-
ical therapeutic shiatsu and why the Tao Shiatsu methods that
will be explained in the following chapters are called the Ki
Method. Teaching Tao Shiatsu comes from mastering the way of
receiving ki from Tao so that others may also receive it.

THE POWER OF IMAGINATION IS THE WAY TO
RECEIVE THE KI METHOD
Your imagination can be the foundation method that allows you

to receive the ki of Tao, through the images in this book. To ac-
complish this, you must study the photographs illustrating the
methods with more than just your eyes and consciousness: in
addition to looking at the physical form of each picture, try to
imagine the ki and heart state of the teacher at all times. This
allows ki from the Tao to penetrate to your subconscious.
What function of ki creates the mechanism that makes this
possible? First, consider the way in which people in Japan cus-
tomarily entered into the study of the arts. Traditionally, train-
ing ki is a necessary component of all art forms, be it calligraphy,
poetry, painting, the tea ceremony, or a martial art. Initially the
teacher or master gives almost no formal instruction to the stu-
dent. The student lived in the master’s house or school and
went about daily life activities while observing how the master
was working. Simply by spending their time around the master,
carefully observing and attending to the form and detail of the
master’s actions, the student received ki, through words and im-
ages directly into their subconscious. When these images started
to rise to the surface, they were expressed in the ki and actions
of the student, who was eventually able to work in the same way
as the master.
On a more mundane level, this process is illustrated by the
behaviour that moviegoers frequently exhibit after seeing a
movie. An example often seen in Japan, following the screen-
ing of a yakuza (mafia) movie, is the rolling movement of the
shoulders and exaggerated position of the jaw displayed by some
of the men leaving the theatre. Just think of a movie that has re-
ally affected or moved you, and I am sure everyone will have had
a similar experience at one time or another. The ki of a charac-
ter “enters” into your subconscious and you find yourself try-
ing to mimic their speech or movement. In my own case I have
to admit that one of my favourite films is Being There, starring
Imagine the Teacher’s ki and Peter Sellers. When it first came out, I saw it five times in one
heart state, not just the physical day! One week later, I was still copying the character’s funny way
form. of talking and still find myself doing it sometimes, even now!

While such an example may seem a little trivial, it clearly illus-
trates the point that ki can be received through an image.
A further example of this mechanism is the image training
of Mahayana Buddhism. Continuously imagining the form of
Buddha during meditation leads to the awakening of the uni-
versal spirit of Buddha nature and its expansion in the heart.
Try working with this method of image training by using
the photos in the book. Look at each picture and activate the
subconscious by trying to imagine the teacher’s ki and heart
state. Practising the method this way will allow the teacher’s ki
to penetrate your heart. Imagining this constantly while prac-
tising will begin to influence your subconscious.
Two aspects are essential to keep in mind:
1. The influence of ki is always much more than we think, so

avoid being too quick to underestimate the effect of this
practice.
2. Ki always follows the image. Therefore try to form the image
as clearly and deeply as possible.
Tao Shiatsu has three levels of practitioner training. The

methods and images of this book are, for the most part, con-
cerned with the entrance level of Tao Shiatsu. However, even
the entrance level can include the advanced level. It all depends
on the student’s attitude.
Only by receiving the ki of Tao can one gain mastery of Tao
Shiatsu. Without this realization, there is only the dependence
on self-ability and personal capacity, which will create a situa-
tion where in one moment a student has the ability to do some-
thing, and in the next moment it disappears.
FIRST ELEMENT
Ki Doin—Increase the Power and Potential of Ki
Ancient doin diagrams.
Ki Doin is the first of Tao Shiatsu’s Five Elements studied at
the entrance level. Its origins, and those of shiatsu, are founded
in the ancient system of Doin Ankyo. In China, the tradition
had existed where specialist practitioners of energy cultivation

(doin), who resided in the mountains where they developed
these skills, would come down into the cities and give medical
treatment (ankyo). Doin was comprised of three broad disci-
plines: ki exercise forms similar to yoga and qigong, martial
artistry, and the practice of meditation. Ankyo consisted of the
practices of anma (massage) and kyo-sei (physical manipulation).
Shiatsu’s original form was the hand pressure method that de-
veloped from anma and incorporated the practice of kyosei.
Over time the practice of Doin Ankyo in its original form nearly
completely disappeared. Recently, however, increasing numbers
of schools of Oriental medicine in China have reintroduced
qigong and doin as compulsory core subjects in their curricula.
This points the way to a revival of these practices as a central
part of Oriental medicine.
Strengthening our own ki is the way to develop the capac-
ity to assist others to build up their ki. This is obviously one sig-
nificant reason for the value of doin to the practice of shiatsu.
Additionally, Ki Doin’s great importance to Tao Shiatsu is that
it forms a direct way for students to study the principles of the
Ki Method of shiatsu. The principles of Ki Doin form the basis
of the Ki Method, supporting and reinforcing it. Patients re-
ceiving treatment are also able to practise Ki Doin to assist their
recovery and healing.
Ki Doin consists of four main aspects: Renki, Aiki, Merid-
ian Yoga, and Ki Breathing meditation. Renki has seven indi-
vidual ki movement exercises, and is performed at two different
speeds: the yin practice is very slow, like Tai Chi, and the yang
practice much faster. Aiki, which has seven forms, is based on
martial arts practices and is performed with a partner. Meridian
Yoga is a series of energetic partner-assisted stretches for the
meridians. Ki Breathing is a meditation practice.

THE PRINCIPLES OF RENKI
There are important principles governing the exchange of
human ki and the way it can be purified and enriched.
FIRST KI PRINCIPLE
SYNCHRONIZATION
Synchronization involves maintaining the oneness of the body’s

external movement with the internal image. Practically, this re-
quires the practitioner to make the physical movement of the
arms and lower body at the same speed. Concentrating the
RENKI PRACTICE: THE KI BALL.
#1 #2 #3
#4 #5 #6
1. Stand with your left 2. Begin to move the ball 3. Keep pushing the ball 4, 5, 6. Keep holding the
foot forward and the toe forward. The hands turn forward and parallel to ball while while revers-
up. Imagine holding a ball around the center fingers, the ground. Arms are ex- ing the movement to
of ki. with movement synchro- tended and stop moving return to the star ting
nized with the toe com- forward at the same time position. Keep holding
ing down toward the the toes of the left foot the ball while reversing
ground. touch the ground. the movement back to
the starting position.

mind on the image of each principle while unifying it with the
physical sensation develops the unity of heart and body.
Practise with the Ki Ball and synchronization principle.
Physically, the hands move forward turning around the middle
finger at the same speed as the front foot comes down to the
floor. Then reverse.
Hakkiho: experimenting with the strength of ki
Hakkiho is a technique for testing and experimenting with the

strength of ki that is channelled as the practitioner works with
the ki principles. Find a willing partner and let us begin with the
Ki Ball exercise and the principle of synchronization.
Hakkiho with the Ki Ball
1. The giver stands behind the receiver in a relaxed manner.

Imagine yourself as a tree. Drop your point of awareness (ki
centre) while keeping your torso straight and upright.
2. Place your hands on the back of your partner (receiver).
3. First push using your physical strength and see how far your
partner moves.
4. Now synchronize the movement of your arms with your
lower body, while imagining the strength flowing from your
lower body (rather than from your arms), to move the re-
ceiver.
If performed correctly the receiver moves much further, and

feels more comfortable, when the ki principle is used to per-
form the movement. Please note that it is very important that
the receiver is not stubborn. Rather than resisting the efforts of
the giver, receivers should try to follow and adapt to the ki of the
giver. Resisting is harmful for the well-being of the giver and the
receiver.
All the principles can be practised with hakkiho. The in-
creasing strength of ki can be experienced as each new principle
is added during practice. All seven Renki exercises have hakkiho
forms.

RENKI PRACTICE: HAKKIHO WITH THE KI BALL.

RENKI PRACTICE: INFINITY EIGHT.
1. Stand with your feet 2. Move arms downward 3. The left arm and left
shoulder-width apart and to the left, palms facing foot are now up. Reverse
right toes up. Bring your each other, creating an the movement complet-
right arm up and left arm infinity 8 in front of you, ing the figure eight by re-
lower down. with the left arm leading, turning to the starting
and left foot coming up
(see Infinity Eight Foot Movement pictures).
position.
RENKI PRACTICE: THE SUNFLOWER.
#1 #2 #3 #4
#5
1. Stand with feet shoul- 2 & 3. Turn through your 4. Right toe comes down 5. Right arm is now
der-width apart. Bend your centre line with move- and left toe starts to across the body and left
knees and drop your cen- ment coming from the come up. (see Sunflower toe is now up. Reverse
tre of gravity. Right toe is seika tanden, and let your Foot Movement pictures) movement and return to
up, with left arm across the arms follow. starting position.
body, right arm behind.
SUNFLOWER. AND INFINITY EIGHT FOOT MOVEMENT
#1 #2 #3
#4 #5 #6
RENKI PRACTICE: THE WATERFALL.
#1 #2 #3 #4 #5
1. Step forward with your 2, 3 & 4. The hands come 5, 6 & 7. As the hands 8, 9 & 10. The hands now
left foot and turn feet down, crossing in front of reach the bottom of the move upward with the
slightly outward. Raise the chest, and are syn- movement, your heel same speed as the heel
your back heel up off the chronized with the back (right foot) touches the coming up. Return to the
ground, so the front leg heel coming down to- floor.The front leg is now start position.
straightens. Bring your ward the floor. bent.The back leg always
hands up above your remains straight. straight.
head with the wrists
crossed.
#6 #7 #8 #9 # 10
As each of the following ki principles is introduced, practise
it with the Ki Ball. Add the new principle to the preceding prin-
ciples so that the effect will increase with practice.
SECOND KI PRINCIPLE
CONTROLLING THE MOVEMENT OF THE TANDEN
The tanden are the main energy centres where the body inter-
Upper tanden nally creates the life-giving energy that preserve health. The kanji
that represent tanden can be translated as “medicine
field/farm.”
Middle The seika—or lower—tanden is located just below the navel,
tanden inside the centre of the torso in front of the spine. The upper
tanden is located inside the forehead and is often referred to as
the third eye. The middle tanden is known as danchu and is lo-
Lower
cated inside the centre of the chest between the nipples.
tanden
In addition to these three major tanden, Tao Shiatsu has
also identified the bottom tanden. This point exists at the very
bottom of the ki body, approximately two metres below the low-
est point of the physical body. In the Renki exercises, it is the
movement of the seika tanden that is focused on. Controlling
its movement is crucially important for training ki. In Tai Chi
training, for example, the aim is to move the tanden parallel to
the ground, but in Renki four directions of tanden movement
are practised:
1. Parallel to the ground for the Ki Ball and Spiral Punch.

2. Perpendicular to the ground for the Waterfall.
Seika tanden
3. Rotating at the same location for the Sunflower, Dynamic
Spin, and Cross Cut.
4. Turning in the pattern of Infinity Eight.
NOTE: Spiral Punch, Dynamic Spin, and Cross Cut are not
pictured. Visit www.taoshiatsu.com to view these exercises.
Now practise hakkiho for the Ki Ball, and with image and action
move the seika tanden parallel to the ground.
Bottom tanden

THIRD KI PRINCIPLE
USING THE KIDNEY MERIDIAN TO STRENGTHEN Kl
It may seem unusual to emphasize only one of the twelve merid-

ians and give it its own principle. However, in The Yellow Em-
peror—Oriental medicine’s most famous classical text—it is
written that the universal ki of nature first enters the meridian
system through the Kidney meridian. Furthermore, the energy
of the Kidney meridian governs the developing and aging
process. Kidney Ki weakens as we grow older and disappears
when we die. It is related to the functioning of the hormonal sys-
Ancient diagram of the Kidney
tem, the hair, bones, teeth, eyesight, sexual vitality, and fertility.
meridian.
Taoism’s philosophy and practice of promoting longevity em-
phasizes that the tanden be exercised to slow down the aging
process. There are numerous examples of Taoist practitioners
in Taiwan who at the age of eighty still look only half their age.
To succeed in such feats, controlling and reducing stress is em-
phasized, as it is very detrimental to the Kidney energy. So too
are coffee and white sugar, which are considered toxic to healthy
Kidney energy. The following charts show the pathway of the
Kidney meridian as depicted by the classical and Tao meridian
charts.
Note that the classical meridian chart depicts the Kidney
meridian flowing only in the legs, while the Tao Shiatsu merid-
ian chart shows it flowing in the arms as well. This resulted from
Master Masunaga’s discovery that all twelve meridian channels
existed throughout the body. It was further confirmed for me The Kidney meridian:Tao Shiatsu
when I realized that the traditional form of kyudo (Japanese art chart.
of archery) also utilized the Kidney line in the arm. Archers have
never formally described it as relating to the arm Kidney line,
but they connect to it through the highly refined sense that they
possess as martial artists.
The Tao Shiatsu hara chart shows the central diagnosis
point of each meridian. Looking carefully at this reveals that the
Kidney meridian point passes through the same location as the
seika tanden. In the previous principle it was seen that the seika
tanden is the centre for all movement of the body. The fact that
the meridian exists as an aspect of the ki world, where no dis-
tance exists, makes this principle possible. Real ki strength is de- Hara diagrams of the Kidney
meridian area and seika tanden.

veloped by imagining the arm Kidney line synchronized with
the leg Kidney line and with the seika tanden as the centre of
movement. To perform this principle, at the beginning of the
movement concentrate on the arm Kidney line, then from the
turning point shift awareness to the leg Kidney line. This same
principle works in the Ki Method for shiatsu when taking the
Super Vessel to the bottom of kyo. Practise shifting awareness
from arm Kidney to leg Kidney with the Ki Ball.
FOURTH KI PRINCIPLE
INCREASE SPEED
Ki is not physical matter and exists only in the state of constant

motion. It was famously expressed by Albert Einstein’s equation
E=mc2. Existence itself only happens through ki. Discoveries in
quantum physics are confirming what has long been held to be
true by Eastern philosophy. Everything in the whole universe is
in a state of continuous movement: nothing remains still. If ki
exists only in a state of motion, then there must be a speed at
which it moves fastest. Rather than looking at this purely as a
mathematical measurement, in terms of distance per second,
what is the form of speed that most extends ki? What is called
pendulum speed is the most natural speed and is common to all
of existence. This is the speed created by the force of gravity,
which increases naturally at the rate of thirty-two feet per second
on earth and was discovered by the physicist Bloom. However,
in the practice of the Renki exercises, there is no need for exact
numbers. Just keep imagining the speed increasing with the
speed of a pendulum. In daily life this natural increase in speed
can be witnessed when objects are dropped and fall under grav-
ity. In the sweeping motion of a broom, when it is performed
unconsciously, the stroke of the broom naturally increases
speed. Shinto priests in Japan can be seen performing purifica-
tion rituals to clean up the ki of places or objects. They do this
by means of strings of paper attached to sticks, which they wave
back and forth with increasing speed. In Renki, the turning
point from arm to leg of the Kidney principle is the point at
which speed begins to increase. In the Ki Method, from the

point of touching the surface to reaching the bottom of tsubo,
the time is only a couple of seconds and the physical distance
that the thumb moves is only from a half to one centimetre;
however, the arm Kidney shifts to the leg Kidney with increas-
ing speed. It can be seen clearly that principles of Renki (doin)
are deeply connected to the Ki Method (ankyo), with the same
movement in both cases. It creates the oneness with yin (Renki)
and yang (Ki Method).
• Practise increasing speed from the turning point with the Ki

Ball.
• Practise the other three Renki exercises shown with all four
ki principles.
For daily Renki practice, six revolutions of the movement

are practised with each principle in those exercises where there
is no need to change sides, such as Sunflower and Infinity Eight.
Three revolutions of the movement are practised for the other
exercises where all principles are practised first on the right side
and then on the left, such as with Ki Ball and Waterfall.

CHAPTER FIVE
FUNDAMENTALS OF TREATMENT
SECOND ELEMENT
The Tsubo Method
Tsubo treatment is the second of the Five Elements studied at

the entrance level of Tao Shiatsu. Unification of heart, image,
and action is the basis of all training. Giving effective treatment
is not just about studying the meridian chart to learn the posi-
tion of tsubo to press. This kind of perception and practice is
common, but real meridian treatment through tsubo is a com-
pletely different process that requires developing the heart state
to actually see the meridians.
THE TSUBO METHOD FOR EFFECTIVE

MERIDIAN TREATMENT
Tao Shiatsu training makes it possible, even at the entry level

of study, to give meridian treatment without any prior knowl-
edge of the names, functions, or imbalances of the meridians.
Only one heart is needed to find tsubo: the heart that can
deeply imagine where the receiver most wants to be pressed.
Simply, one heart is needed to press the tsubo: the heart that
can continuously imagine how the receiver is feeling each mo-
ment. The focus of study is to eliminate any gap between the
three dimensions of human life: the heart state, the image, and
the physical action. Essentially, though, the heart is the base and
determines the depth of healing for the receiver.
For many people it is a new experience to deeply imagine
how someone else is feeling at each moment while maintaining
physical contact. In Tao Shiatsu it is called empathetic imagi-
nation. It becomes weak when not experienced regularly, or
when people are unable or unwilling to feel the pain of others
due to selfishness. To practise empathetic imagination you must
try to look clearly at your heart and see it each moment, while
at the same time trying to imagine what the receiver is feeling
subconsciously. Shiatsu is much more than just applying physi-
cal pressure to points on the body. Empathetic imagination is
what the meridian responds to, and what makes meridian treat-
ment with shiatsu effective.
THE WAY TO FIND KI TSUBO
Tsubo are the gateway to meridian shiatsu and can be found by

anyone through empathetic imagination. Feedback received
from people after the first Tao Shiatsu book was published in
1995 revealed that many people were still unable to find the
tsubo that were described. In most cases, it appeared that tsubo
were still being approached as though they were something to be
located in the physical body. Given society’s emphasis on the
physical existence of the material body, this is quite under-
standable.
Before starting practice, clearly realize that each tsubo in-
cludes the whole of the physical and ki bodies. The real depth
of the tsubo is the ki tsubo: it exists simultaneously at the outer
border of the receiver’s ki body, and at matching depth of the
subconscious of both giver and receiver. Using the middle fin-
ger rather than the index finger or thumb allows the giver’s ki
to most clearly reach the tsubo’s real depth.
LOCATING KI TSUBO
1. Look at the area shown in the lower arm.

2. Imagine the place where the receiver most wants to be
pressed.
3. Use the middle finger to touch and confirm the ki tsubo.
CHAPTER 5: FUNDAMENTALS OF TREATMENT 97

If you experienced difficulty in this exercise, consider where it
comes from. Doubt or inability to comprehend ki tsubo will ob-
viously make experiencing them impossible. If people are un-
willing to look into their heart—to see what intention, feeling,
or motivation is being expressed by it—the ki world will remain
closed. If there is any thought that the tsubo can be found with
self-ability, the exercise will also be difficult. As described ear-
lier, students often experience the ki tsubo clearly in classes and
seminars, but find they are unable to do so outside of the class.
The heart that allows the tsubo to be felt cannot be created, no
matter how much you try. It comes from the Tao and is received
only by the transmission from the teacher to student.
While it is clearly not possible for everyone reading this
book to attend a class with a teacher at this moment, the op-
portunity still exists to study in the way described. As outlined
earlier, the process is available to anyone through the images
contained in the following photos, which can make it possible
for you to receive the heart to locate and feel tsubo. First,
though, you must realize how much we are influenced by the il-
lusion that the body is matter and that our consciousness de-
termines the reality we experience. The power of the ego, and
our over-dependence on it, leads us to the perception that all
action is a matter of individual ability. When ego becomes the
centre of human existence, separation from the heart occurs.
This leads to separation of the self from others.
THE STEPS IN TSUBO TREATMENT
The illustrations demonstrate the instructor showing the steps

involved in locating tsubo. Look at each photo and try to imag-
ine the heart and action that the teacher is working with. Then
proceed to practise the steps in the same way.
LOCATING TSUBO THROUGH THE IMAGE OF

THE TEACHER
1. Imagine the place where the receiver most wants to be

pressed.

2. Touch with the middle finger; keep imagining how the re-
ceiver feels. The degree of pressure—in the physical sense—
should reach somewhere between the depth of the skin and
muscle. Let empathetic imagination determine this depth.
3. Move the finger slightly back and forth and sideways, while
imagining how the receiver is feeling. Ask the receiver if they
feel the tsubo responding and try to feel the rice tip.
Please remember, the tsubo belongs to the meridian—the ki
pathway. It is not physical matter. The tsubo never responds if
approached or pressed only as a physical dimension.
A mixture of doubt and belief is a frequent response of peo-

ple when they see or experience the real nature of tsubo and
how it is revealed to the giver’s heart through empathetic imag-
ination. They reply with a hesitant “uh-huh” rather than a def-
inite “yes” when asked about it. Even after directly experiencing
the clear difference between physical pressure and empathetic
imagination, people’s hearts do not change immediately. Some
people are initially impressed by the experience, but quickly re-
turn to the habit of pressing physically. Others doubt and won-
der if the experience is real or not, even after the receiver has
assured them that it was completely different when location and
treatment were carried out with empathetic imagination.
Tsubo have been described as “a knot in a piece of string,”
or “the tip of a rice grain.” Just accept the way it feels to you, and
avoid interpreting or rationalizing it, such as deciding that what
you are feeling must be muscle. Then again, steer clear of the op-
posite extreme of thinking it must be something very special or
mystical. Just do not “think too much” about it!
TREATING TSUBO WITH THE TSUBO METHOD
1. Locate and touch the tsubo with your middle finger. Con-
firm that the tsubo is open.
• A tsubo that is open will echo when it is pressed. If the
receiver feels no echo, then the tsubo cannot be treated.
• Being able to imagine the receiver’s whole body
through the tsubo also indicates that the tsubo is open

and effective treatment is possible. When only a part
of the body can be imagined, then the tsubo is closed.
2. Find the best angle of the elbow to allow ki to go through.
• Touch the tsubo with your thumb and support the re-
ceiver’s body with the other hand.
• Keep touching the tsubo, relax your upper body, and
move it toward the receiver so that your elbows bend.
• Find the best angle of the elbow by moving slowly back
from the receiver with empathetic imagination until
your body naturally stops moving. This is the best angle
Step 2 (i): Find the best angle—
to allow ki to reach the bottom of the tsubo.
touch the tsubo with the thumb 3. Locate the tsubo that exists inside the tsubo.
and allow the elbows to naturally • Lift your thumb off the tsubo briefly without any fear
bend by moving toward the re- of losing.
ceiver. • Locate the tsubo again by imagining where the receiver
most wants to be pressed inside the tsubo you had been
touching.
• Touch this tsubo, which exists within the first tsubo,
with your thumb.
• The sensation of the tsubo should now be much clearer
for the receiver.
4. Allow ki to reach the bottom of the tsubo.
• Keep imagining how the receiver is feeling each mo-
ment and press, by straightening your elbow, to allow ki
to reach the bottom of the tsubo.
5. Adapt to release jaki when the sensation of ki pressing back
Step 2 (ii): Find the best angle— against your thumb is felt.
keep touching the tsubo with the
thumb. Move with empathetic
imagination back from the re-
ceiver until you naturally stop. THIRD ELEMENT
This is the best angle. The Ki Method for Super Vessels and Meridians
THE FIVE ASPECTS OF MERIDIAN RECOGNITION
1. Basic knowledge
Taoists in China, and ancient peoples around the world con-
nected to the meridians through their primal sense. Without
charts or books to guide them, what they discovered established
the system of meridians that can be called basic knowledge. This
is the first step in meridian recognition for most people. Some

like Master Masunaga are able to go beyond the basic knowl-
edge, as he did to discover the existence of the twelve whole-
body meridians. The basic knowledge of Zen Shiatsu was an
important part of his gift to the system of meridians. The ki
body meridians of Tao Shiatsu were similarly discovered. The
twenty-four meridians (including the sub-meridians), the ring
and spiral meridians, and the Super Vessels, were revealed
through clinical research and added to the basic knowledge of
Step 3: Tsubo exists inside the
the meridian system. Seeing meridian streams that have perhaps
tsubo.
never been seen and described before brings certain challenges,
yet is little in comparison to the contributions of past masters.
Taking the subway a few blocks is relatively effortless when you
compare it to the work of those who actually built the line piece
by piece. The work of past masters has made it so much easier
for all of us to enter into this stream.
The basic knowledge of the Super Vessels is illustrated in
the chart, which shows where each Super Vessel can be accessed
and their range. With a depth of up to seven metres in the ki
body, they belong to another dimension of the ki world and are
Step 5: Adapt to the ki response.
quite unlike the twelve main and sub-meridians. Due to the ki
meridian depth, they exhibit a paradoxical nature of also being
able to be felt on the surface of the body. Since the giver is able
to feel this with the touch sense, Super Vessel recognition is
studied at the entrance level. The twelve Super Vessels through-
out the body include four that have the sense of being thick,
two that are medium-sized, and six that are thin in relation to
one another.
Let us take for practice the thick main Super Vessel. It flows
a little to the outside of the centre on the yang (outward-facing)
side of the forearm, when the arm is in the position shown page
102. It must be remembered that the meridian access line moves
by a range of as much as five centimetres when the arm moves
through its full range of motion.
Look at the chart to recognize the basic knowledge—the po-
sition of the receiver’s body and access location—for the thick
main Super Vessel on the arm.
2. Sesshin
Sesshin is the heart state that wishes and prays for the best for

others. It is this heart that attracts ki most strongly because it
brings relief from over-concern with our own welfare. Separa-
tion from others, or continual conflict with them, causes ki to
become heavy and rigid. Instead this concern ought to be di-
rected toward the well-being of others through both the power
of the imagination and our actions. Sesshin comes from the lan-
guage of Japanese Buddhism and describes the heart through
which the most positive ki is generated. Universal laws of na-
ture govern the ki world. When ki is given and shared with oth-
ers without calculation, the peace and relaxation this produces
returns to the giver. Tension results in the practice of shiatsu
when there are feelings of trying to get something, or to ma-
nipulate the ki of others for your own benefit. This tension can
Thick Super Vessel of the arm. be felt physically in the muscles of the giver’s upper body.
Sesshin gives rise to the healing power of shiatsu: the best out-
come for the receiver always begins when the giver’s heart prays
for the best for the receiver without expectation of benefit or
reward. This also returns the best outcome for the giver. Avoid-
ing being too serious about yourself and maintaining a sense of
humour is essential for this.
Living and expressing sesshin is the only way to surpass the
conflict of separation that the ego creates between the self and
others. The meridians exist only in the state of oneness between
giver and receiver. This is neither mere philosophy nor simply
an Eastern ideal: it is the nature of the ki world. For thousands
of years it has been stated that this cannot be grasped intellec-
tually. The focus of Oriental medicine and shiatsu therapy is
the heart itself: it is the way of feeling the receiver’s heart as
though it were the giver’s own.
To see the Super Vessel, express the heart of sesshin toward
the receiver, which creates ki unification—the state of oneness of
self and others.
Changing the position of the
body changes the location of the
Super Vessel.
3. Inen
Inen is focusing the heart and mind on the meridian, initiating
a dialogue with the ki stream of the Super Vessel. The Super
Vessel responds to sesshin and inen; it reflects in the giver’s
heart. Try to approach the meridian with the sense of it having

a “personality,” as it reacts to the attention of empathy. Physical
pressure alone closes the ki dimension, and this can become a
difficult habit to break.
Direct inen toward the thick main Super Vessel of the fore-
arm and allow nothing else in your mind.
4. Empathetic imagination
Empathetic imagination is the original ki world of Tao Shiatsu
and has two aspects: first, imagine where the receiver most wants
to be pressed, and second, imagine how the receiver feels each
moment. With the pathway from giver to receiver now activated
by inen, you must completely empty your heart and mind, even
of inen. Imagine where the receiver most wants to be pressed,
with holistic and unconditional acceptance of their life: this
gives the receiver’s ki complete freedom to express itself. True
empathetic imagination exists only when the receiver feels this
state. The meridian is open and reflects to the giver’s heart.
Steps one to three above bring us to the point where the loca-
tion of the meridian is almost clear. Now you need to let go of
the previous steps and entrust them to the working of the sub-
conscious. Giving up everything allows the Super Vessel to be-
come completely clear. Imagine where the receiver wants to be
pressed.
5. Naikan
Naikan means to look inward at your heart with moment-to-
moment awareness. With the meridian now reflecting to the
giver’s heart, this is essential. Only by clearly seeing your heart
at each moment is the Super Vessel seen.
It exists beyond conflict or separation of giver and receiver.
The meridian stream appearing in your heart is without any
sense of it being the “other person’s meridian.” There is only the
state of oneness of the object and subject. Seeing the reflection
of the meridian in your heart accompanies the feeling of the re-
ceiver’s life as your own.
With naikan see the Super Vessel reflecting in your heart.

LOCATING MERIDIANS
Faithful study and practice (becoming a student) begins once

someone really understands with their heart (and not just their
head) that this training follows the law of nature—the Way. It
may be surprising to hear that it is usually the first time people
attempt meridian recognition that they clearly find the location.
This happens because at the beginning stage, people most fully
realize that they do not know anything, so this makes it easier to
simply follow the method. Little space exists for the ego to try to
rely on self-ability, and most people locate the right place straight
away. Then the thinking begins, “How is this happening? Where
is the meridian? Is it really here?” and immediately the meridian
location is no longer clear.
Following the five aspects is the way to recognize the merid-
ians. Self-ability or reliance on knowledge, such as written in
the classics by past masters, cannot recognize the meridians for
you. In fact the opposite is true; time and energy will be wasted.
The masters of the past saw the meridians through receiving this
same heart.
Take the time at the beginning of meridian recognition
practice to consciously clear each aspect. This process may re-
quire a few seconds for each aspect. However, just like learning
to ride a bicycle, in time it becomes a more natural and sub-
conscious process. All five aspects go deeper into the subcon-
scious as meridian recognition continues to be practised, and
they begin to circulate while giving shiatsu. In my experience
this circulation is three times per second. The subconscious is
deeply engaged and working, even while outwardly it seems as
if just a glance at the meridian takes place. Frequent practice,
with each stage always being clear, is the basic requirement for
training to recognize meridians.
The five aspects are the basis of heart training for all Ki
Methods of Tao Shiatsu. Faithfully following these five aspects
allows anybody to receive the capacity to locate the meridians
precisely. Remember that the meridian chart is just the starting
point—the basic knowledge for step one. Even a slightly differ-
ent body position, from what is shown on the chart, will change
the surface location where the meridian can be accessed. All five

aspects must be followed for the exact location and depth to be
found.
LOCATING THE SUPER VESSEL
1. Follow the five aspects of meridian recognition.

2. Touch with the middle finger.
3. Confirm the location with inen and empathetic imagina-
tion, moving the middle finger back and forth. If it is clear,
the meridian responds and the receiver clearly feels the giver
touching the Super Vessel.
Note: even if the exact physical access location is correct,
the Super Vessel will only respond to sesshin heart.
• Next try the same process on the thick Super Vessel of the
upper arm.
• If the meridian location is clear, continue to practise with
the other locations shown.
SUPER VESSEL RECOGNITION—PRACTICE LOCATIONS
Medium Super Vessel of the neck Medium Super Vessel of the Medium Super Vessel of the hip.
and face shoulder and torso.
Thick sub Super Vessel of the Thick sub Super Vessel of the Thick sub Super Vessel of the
back. upper leg. lower leg.

KI METHOD FOR THE ENTRANCE LEVEL
The Ki Method brings the Super Vessel and the bottom of the
kyo meridian together in the ki body. By unifying and becom-
ing one, jaki is transformed to the positive life-supporting en-
ergy of seiki. The Ki Method has three levels. The following
explanation is the entrance level method.
KI METHOD FOR SUPER VESSEL TREATMENT
1. Locate the thick Super Vessel on the forearm. Imagine

where the receiver most wants to be pressed. Confirm the
tsubo of the Super Vessel with your middle finger. Touch
the tsubo with your thumb.
2. Find the best angle of your elbow.
3. Lift the thumb once and then again locate the tsubo with
empathetic imagination.
THE KI METHOD: LEVEL ONE
1-2. Find the best angle.
3. Lift your thumb off and locate 4. Press tsubo with empathetic 5. Adapt and allow your thumb to
tsubo again. imagination to reach the bottom. come up to the surface.

4. Press the tsubo, with deepening empathetic imagination, by
straightening the elbow. Let the Super Vessel tsubo reach
the bottom of kyo.
5. After a couple of seconds, the Super Vessel will become
looser and the rice tip will start to disappear. Relax your
elbow, and allow your thumb to come up to the surface.
With practice, it becomes possible to pass over steps 2 and

3. Instead, practise more deeply by imagining the heart and
form expressed by the instructor in the photo.
FOURTH ELEMENT
Kyo Meridian Treatment
HOW TO PRACTISE KYO MERIDIAN TREATMENT
1. Observe the whole body and imagine the area where the re-
ceiver most wants to be pressed.
2. Focus on an area of about fifteen centimetres in diameter.
3. Imagine the line in that area where the receiver most wants
to be pressed. This can be a vertical, horizontal, or diagonal
line.
4. Allow your subconscious to focus on the point of that line
where the receiver most wants to be pressed. Now treat
using the Ki Method (see below).
• The line usually has two to three treatment points along
it.
• When no further points that respond can be found,
treatment to this line is finished.
5. Now imagine again where the receiver most wants to be
pressed and let your subconscious locate another line in
First look at the whole body. Then focus on the line. Then on the tsubo.

that area. First look at the whole body. Then focus on the
line. Then on the tsubo.
• Continue to treat a number of lines in that area. When
kyo you cannot locate any further lines that need to be
pressed, treatment for that area is finished.
• Choose another area as in step 1, and then repeat all
Step 1 a) steps.
KI METHOD FOR KYO MERIDIAN TREATMENT
1 . a) Touch the tsubo of the kyo line with your center finger
and support with your other hand. Press with empathetic
imagination to confirm the tsubo is open.
Step 1 b) b) Now touch the tsubo with your thumb, and with in-
creasing empathetic imagination and naikan, slide the
thumb back towards the Super Vessel.
c) It will naturally stop at the Super Vessel, which is about
2–3 mm back from the tsubo. Even though there are nu-
merous Super Vessels, with empathetic imagination your
thumb will stop at the most appropriate one.
2. Find the best angle of the elbow (see page 106).
Step 1 c)
3. Lift your thumb off, and once more locate the Super Vessel
with empathetic imagination. Touch again with your
thumb.
4. Press the Super Vessel with deepening empathetic imagi-
nation, by straightening the elbow. Let the Super Vessel
reach the bottom of kyo.
5. After a couple of seconds, the Super Vessel will become
Step 4 looser and the tsubo will start to disappear. Relax your
elbow, and allow your thumb to come up to the surface nat-
urally.
Step 5

CHAPTER SIX
TREATING INTERNALIZED KI
SECOND ELEMENT PART TWO

Super Vessel Specific Tsubo (SST)
FROM FOLK REMEDY TO MEDICAL THERAPY
Until Master Masunaga developed the method of diagnosing

kyo and jitsu meridians in the hara, shiatsu had been without
an established system of meridian diagnosis. In his book Zen
Shiatsu, Masunaga stated that an established system of diagnosis
is what distinguishes a recognized medical therapy from folk
remedy. His method gave birth to a new medically therapeutic
system centred on ki and meridians. This utilized the uniquely
Japanese art of ampuku, the practice of palpating the meridians
of the abdominal area, or hara. The hara has long held deep sig-
nificance in Japan as a crucial focal point of awareness in both
cultural and medical practices.
This system raised a number of difficulties for practice and
teaching. How could sho diagnosis be taught as a “method”
when it involved the development of the heart state of sesshin?
How could people confirm the accuracy of kyo-jitsu diagnosis,
when ultimately it did not rely on knowledge or external tech-
nique? Sadly, Master Masunaga passed away before creating a
universal system for teaching his method. This helps explain the
variety of different forms of diagnosis in Zen Shiatsu today. Sim-
ply put, it is not something everyone is able to do.
Arm 3
Arm 2
Neck 3 Arm 1
Upper-back 1 Neck 2
Upper-back 4 Neck 4
Upper-back 2 Neck 1
Upper-back 3
Chest 1
Waist 1
Hip 1 Hip 2
Leg 1
SST—Tao Shiatsu chart.
Thick Super Vessels
Leg 2 Medium Super Vessels
Thin Super Vessels
Leg 3
The role of the Super Vessels and the SST (Super Vessel
Specific Tsubo) in historical development of shiatsu treatment
came about because they helped overcome two great challenges.
The first was how to transmit sho diagnosis to others when no
teaching method existed. The second was to establish why treat-
ment was no longer proceeding as smoothly and effectively as it
had previously, even with correct sho diagnosis. These chal-
lenges seemed unrelated on the surface. Yet as it turned out,
finding a way to teach diagnosis was also to lead to a solution for
the problem of continuing to give effective shiatsu.
EFFECTIVE MEDICAL TREATMENT WITHOUT

SHO DIAGNOSIS
Up until 1985, performing hara diagnosis—determining the kyo

and jitsu meridians of the abdomen—and then giving shiatsu to
the corresponding kyo meridian in the limbs had been very ef-
fective. However, this was the turning point in the energetic shift
of the meridians and the deepening intemalization of kyo,
which was occurring as part of the wider changes of the age. The
discovery of the Super Vessels and SST resulted from treating
the internalized kyo, and led to the creation of Tao Shiatsu.
Clinical research revealed twenty-four ki body meridians and
the Super Vessels, plus the deeper nature of jaki and the SST to
treat it. The changing energetic field of the human body de-
manded this change in approach to treatment. Previously, shi-
atsu had involved more conscious awareness of the meridians.
However, the internalized kyo required a deep subconscious
connection to contact and treat it. The discovery of the Super
Vessels created the Ki Method, which unifies the Super Vessels
and the bottom of the kyo meridian to heal the internalized dis-
tortion. With the Super Vessels, the SST that connects directly
to jaki can be treated. This is the source of the kyo meridian
and it exists as the deepest level of the ki body.
Shiatsu is entering a new era with the potential for greater
effectiveness in treatment of kyo symptoms, and a solution to
the dilemma of needing accurate sho diagnosis to give treat-
ment. Discharging and transforming jaki through a safe and ef-
fective method has provided real benefits for both the giver and
receiver. Tao Shiatsu’s highly evolved meridian system and ef-
fective treatment method can be learned without mastery of sho
diagnosis. Its teaching system establishes a means to develop the
capacity to see the meridians. This is a system of ki and heart
training (ki shin do). Its principles and practices develop the
heart of sesshin, promoting greater love, understanding, and ac-
ceptance of others. In this sense its value is universal, not only
for the patients and practitioners of shiatsu, but for all beings.
In my current clinical practice, there is no longer any need
to perform sho diagnosis in order to give effective treatment.
Sometimes, however, it may prove beneficial to describe to the
patient the state of their heart and body through the interpre-
tation offered by sho diagnosis. The healing process of some pa-
tients is assisted when they understand more deeply the
condition of their heart and body. For example, sho diagnosis
CHAPTER 6: TREATING INTERNALIZED KI 111

may reveal the Gallbladder meridian to be kyo, or deficient in
ki. In this case it may be important to ask the patient if their di-
gestion has been troubling them, as Gallbladder kyo leads to
difficulty in digesting fat. Another possibility could be that they
have a tendency to eat sweets frequently, since the Gallbladder
meridian cleans up the toxic effects of white sugar by discharg-
ing it through the pattern of Gall bladder kyo. Pointing out the
background of the condition can gain the patient’s trust that al-
lows deeper treatment, but is not essential for successful treat-
ment. Students attending workshops often increase their trust
if they witness clinical demonstrations that reveal the kyo merid-
ian stream when I perform sho diagnosis. This is further
strengthened by the opportunity to witness the dramatic im-
provement in symptoms that comes from giving even a short
amount of meridian treatment to a participant.
Relief from the dilemma of diagnosis
While teaching around the world, I witnessed the wide range

of interpretations of the sho diagnosis which Master Masunaga
practised. Many different approaches exist, and I realized that
many teachers of Zen Shiatsu were to some degree “guessing”
when they tried to diagnose. Certainly in relation to what Mas-
ter Masunaga actually taught, there seemed to be an element of
grasping in the dark. Ultimately, persisting with such an ap-
proach to sho diagnosis will prevent the practitioner’s heart
from opening to the kyo meridian. There is a fundamental wis-
dom underlying all existence: when the subconscious is not sup-
pressed, it knows in essence what is true or false. This wisdom
of the subconscious is betrayed when there are feelings of doubt
or uncertainty about the sho diagnosis being undertaken, espe-
cially when this persists over time.
Unification of the conscious mind and the subconscious
opens the heart to see ki. Any action that causes separation will
hold back the development of this heart state. The establish-
ment of Tao Shiatsu provides the way for anyone wishing to de-
velop their heart to give truly effective medical shiatsu. Ki is thus
purified, and there is relief from the dilemma that sho diagno-

sis has created. Gone is the necessity of having to hope that the
kyo and jitsu diagnosis is more than just a guess.
Heal the source of disease—Treating jaki through SST
SST are special tsubo that enable Tao Shiatsu treatment to be ef-
fective without sho diagnosis. These tsubo exist on the Super
Vessels, hence their name, with eighteen locations around the
body. Working with the SST through the Ki Method is a process
of the student shifting from a more conscious and habitual ap-
proach, to an increasingly subconscious practice. It is the sub-
conscious work that is the most vital aspect of this training.
KI METHOD FOR TREATMENT WITH THE EIGHTEEN SST

LOCATIONS
Find and treat SST with the Tsubo Method

1. Locate the area in which the SST exists.
Find the best point in the area by imagining where the
receiver most wants to be pressed.
Treat with the Tsubo Method (see pages 99 and 100).
2. Again find the best point in the area and treat. Repeat.
SST usually cannot be located directly with the first
point imagined, so repeat and treat three to five points
one by one. The SST will then start to echo strongly.
Find and treat SST with Super Vessel recognition
1. All SST are located at points where the Super Vessels

intersect. For example, Arm SST #2 exists on the thick main
Super Vessel of the forearm that was found previously in
meridian recognition. In this location is the crossing point
of the thick main Super Vessel and the ring Super Vessel, so
recognize the Super Vessels following the five aspects.
• First locate the thick Super Vessel.
• Next try to see the ring Super Vessel.

• Then locate the crossing point where the SST exists.
2. The SST exists in that crossing point. However, you can-

not locate the SST just from this. The crossing point is
about one millimeter in diameter: in that one millimeter
try to imagine the place the receiver most wants to be
pressed. The empathy expressed through sesshin by the giver
causes the tsubo to respond, making it possible to discover
the SST. SST can be felt as a larger rice tip than that of reg-
ular tsubo.
3. After locating the SST, treat by following the steps for

the Tsubo Method.
THE EIGHTEEN SST LOCATIONS
SST# 1 (Neck 1). At the base of the neck, with the receiver lying
on their back with their head turned away from the side
being treated. The ho (supporting) hand is placed on the
shoulder or upper arm, and the sha (projecting) direction of
the thumb is inward, toward the trachea (airway).
Jaki is released from the chest or the throat. Usually the
echo travels to the upper arm and then to the forearm and
Neck (1) a toward the fingertips.
SST# 2 (Neck 2). In the upper front area of the neck, with the re-
ceiver lying in the side or face-up position (as above). The
giver kneels side-on to the receiver with one or both knees
down. The giver’s ho hand is placed on the head or shoulder
and the sha direction of the thumb is toward the inside cen-
tre of the head. The thumb joint can be bent if necessary.
The echo travels toward the ears and the inside of the
Neck (1) b eyes. In addition to the fingertips and feet, the cavities in the
skull are also locations through which jaki is released. This
SST can be especially effective in cases where SST #3 on the
neck is closed, due to the deep internalization of jaki.

SST# 3 (Neck 3). In the upper area of the back of the neck, with
the receiver lying in the side position. The giver kneels side-
on to the receiver with one or both knees down. The ho hand
is placed on the shoulder and the sha direction of the thumb
is toward the inside centre of the head. The echo usually
moves to the eyes, ears, mouth, and sometimes to the top of
the head. Jaki is generally discharged from the head.
SST# 4 (Neck 4). On the neck between SST #1 and #2 on the

spiral (diagonal) Super Vessel, with the receiver lying in the
side position. The giver’s ho hand is placed on the head
and the sha direction of the thumb is toward the inside of
the torso around the middle danchu tanden, located be-
tween the nipples in the centre of the chest.
SST# 5 (Upper back 1). At the base of the neck or top of the
shoulder, with the receiver lying in the side position. The
giver’s ho hand is placed on the shoulder or head and the

sha direction of the thumb is toward the inside of the hara
(abdomen).
If the echo is toward the scapula, the location and
method are correct. Sometimes the echo is to the head, but
this indicates either that the depth of the method was a lit-
tle shallow, or that the location was not exactly on the SST.
SST# 6 (Upper back 2). In the upper part of the back, slightly
away from the spine, with the receiver in the side position.
Use both hands in the butterfly position, where one thumb
acts as ho, and the other works on the SST as sha. The sha
direction of the thumb is inside the shoulder blade.
The echo is toward the outside of the shoulder and
down into the arm.
SST# 7 (Upper back 3). At the top of the upper arm on the out-
side of the shoulder, with the receiver lying in the side po-
sition. The giver faces the receiver. Use bothhands in the
butterfly position. The sha direction of the thumb is toward
the centre of the shoulder blade.
The echo travels through the whole arm. Jaki is dis-
charged from both the shoulder and back. This SST is es-
pecially effective for treating shoulder stiffness. It is
important not to forget to work on the arm after this SST,
in order to avoid a strong Menken Response after treat-

ment. Note: the Menken Response may manifest itself fol-
lowing therapy, when the expulsion of energy toxins in the
form of jaki leads to the surfacing of emotions and ailments
that had been previously suppressed. Symptoms such as fa-
tigue, drowsiness, diarrhea, headache, or increased pain may
arise. Providing adequate treatment to the limbs decreases
the severity of the Menken Response.
SST# 8 (Upper back 4). On the back close to SST #6 but slightly
higher, with the receiver in the sitting position. The ho
hand is placed on the shoulder and the sha direction of the
thumb is toward the centre of the chest.
SST# 9 (Arm 1). On the upper inner arm, approximately two-

fifths of the distance from the elbow to the armpit, with the
receiver lying on their back. The ho hand is placed on the
lower arm, and the sha direction of the thumb is inside the
arm and slightly toward the elbow. The echo travels down
the whole arm and into the hand, with jaki discharged
through the fingers.
After giving whole body treatment, jaki may come up
from deep inside to the surface and remain in the upper
back area. This SST is very useful in alleviating this situation
and is therefore usually worked on toward the end of the
treatment.

SST# 10 (Arm 2). On the outer forearm, with the receiver lying
on their back. The ho hand is placed on the receiver’s hand,
and the sha direction of the thumb is inside the arm.
The echo is felt into the hand and fingertips, and may
sometimes include expulsion of jaki from the spiral merid-
ian. The finger or fingers affected are not always the same.
Jaki released from the torso during treatment may ac-
cumulate here, or in the upper arm, sometimes creating
numbness or a dull sensation. Pain in the arm in the days
following treatment can also occur. Treating this SST is im-
portant to protect against jaki build-up, leading to increased
manifestation of the Menken Response.
SST# 11 (Arm 3). On the back of the hand, in the space be-
tween the little and ring finger bones, with the receiver lying
face up. The ho hand is placed on the wrist and the sha di-
rection of the thumb is toward the inside of the hand’s cen-
treline.
The echo is usually felt in the fingertips, but may also
be felt in the arm when jaki stuck in the upper arm dis-
charges through the fingertips.
SST# 12 (Chest 1). On the chest, at the midpoint along the line
from the nipple to the collarbone, with the receiver lying
face up and their neck turned away from the side receiving

treatment. The ho hand is placed on the upper arm and the
sha direction of the thumb is inside the centre of the chest.
The echo travels out through the upper arm and discharges
jaki from the chest. It may also release tension of the face
and allow breathing to become deeper and more relaxed.
SST# 13 (Waist 1). On the lower back, between the ribs and the
hip, with the receiver lying on their side. The giver kneels
beside the receiver with their outside knee raised. The ho
hand is placed on the lower back, and the sha direction of
the thumb is toward the spine. When this SST is located
fittingly, the receiver has the sensation of it being between
the muscle and the spine.
This SST exists at a very deep level and releases jaki
from the abdomen. The echo goes toward the hip and lower
leg.
SST# 14 (Hip 1). At the base of the depression on the hipbone,

with the receiver in the side position. The giver faces the re-
ceiver’s abdomen and uses the butterfly position of the
hands. The hand closest to the waist is the ho hand, and
the sha direction of the thumb is toward the centre of the
lower abdomen.
Jaki is discharged from the whole of the lower back.
Usually it echoes first in the upper leg, and then toward the

lower leg and toes.
SST# 15 (Leg 1). In the depressed area at the top of the leg
where it meets the pelvic bone, with the receiver lying face
up. The knee of the leg being treated is raised and moved
across toward the other leg. The ho hand supports the knee,
and the sha direction is toward the lower abdomen. The ho
hand moves the leg back toward the giver, synchronized
with the application of pressure by the sha thumb.
The echo is usually strong in the leg. When jaki from
the lower back is deeply internalized, it goes into the front
of the hip and pelvis. This means SST #14 will be closed,
while this SST becomes active.
SST# 16 (Leg 2). On the back of the upper leg, a little outside
from the centreline, and about one-third of the distance be-
tween the knee and the buttock-leg crease, with the receiver
in the face-down position. The giver uses the butterfly po-
sition of the hands with one thumb as ho and the sha direc-
tion of the other thumb toward the centre of the leg, angled
slightly toward the lower back.
The echo moves down the leg toward the foot, and jaki
is released from the torso.

SST# 17 (Leg 2). On the outside and middle of the lower leg,
with the knee of the leg being treated bent outward, and
the receiver in the side position. This brings the SST to the
most treatable position, where it may almost appear to be
on the bone.
The echo is in the upper leg or outside of the foot, and
sometimes both at the same time. Jaki that is trapped in the
upper leg is able to start moving toward the toes.
SST# 18 (Leg 3). On the top of the foot, between the fourth and
fifth toes, the receiver in the face-up position with the leg
being treated bent so that the sole of the foot is on the
ground. The ho hand is placed on the toes and the sha di-
rection of the thumb is toward the inside of the foot.
The echo is toward and into the toes. When jaki moves
toward the extremities, sometimes it remains trapped in the
joint and is not always fully released. With this SST, jaki
that is caught around the ankle, or remaining in the leg
from the treatment, can be released.

CHAPTER SEVEN
WHOLE BODY Kl MERIDIAN SHIATSU
FIFTH ELEMENT
Basic Form
BASIC FORM SUPPORTS THE KYO DEFICIENCY OF KI
Tao Shiatsu classes and seminars involve the study of its Five El-
ements. In all of the three levels that comprise Tao Shiatsu prac-
titioner training, each element is studied in turn following a
specific order, or circulation. Chapters Four, Five, and Six ex-
plained the first four elements—Ki Doin, tsubo and SST treat-
ment, Super Vessel recognition with Ki Method treatment, and
kyo meridian treatment. The last element to be studied is Basic
Form treatment, which will be explained in this chapter. There
are three Basic Form, in each, treatment is given to the receiver
following a specific sequence: the areas of the body treated, the
order they are treated in, and the Super Vessels used, are all pre-
determined. In Basic Forms I and II, four positions are utilized,
with the receiver lying on their side, face-down, face-up, and sit-
ting, and these are known as the Basic Forms. The time required
to give all the forms consecutively ranges from forty to sixty min-
utes, depending on the practitioner’s experience. At the third
level an advanced Basic Form is taught, which is based on a
unique approach of supporting the hara throughout the form.
With the receiver lying on their side, the giver places one knee
under the patient’s hip and the other knee under the armpit to
support the body. This form takes fifteen to twenty minutes.
It would seem to make sense that the Basic Form study
would come at the beginning of training, but in Tao Shiatsu it
is taught last. This is because almost all of the preceding ele-
ments of study are involved: the Tsubo Method, Super Vessel
recognition, and kyo meridian treatment. This makes the Ki
Method for the Basic Form the most challenging element to
master.
The clinical practice of Tao Shiatsu is centred on Basic
Form and kyo meridian treatment. All Oriental medical treat-
ment is based on the principles of hoho ki (ki supporting
method) and shaho ki (ki projecting method). In shiatsu, hoho
ki—the supporting method—is traditionally understood to mean
filling up the ki that has become deficient, while shaho ki—the
projecting method—shifts and transfers excessive ki. For Tao Shi-
atsu treatment, the purpose of hoho ki is to change jaki into
seiki, allowing ki to be replenished and revitalized. Basic Form
treatment achieves this. Shaho ki relieves jaki by expelling ki
toxins from the body, which is achieved through kyo meridian
treatment. In cases where the patient is experiencing acute pain,
kyo meridian treatment is performed first to relieve the symp-
toms, followed by the Basic Form treatment. In cases of chronic
pain, or for general treatment, the Basic Form treatment is per-
formed first, followed by kyo meridian treatment.
KI METHOD FOR THE BASIC FORMS
Each Basic Form sequence determines the Super Vessels to be

used and the number of tsubo on each Super Vessel to be
treated. Basic Form treatment has its own Ki Method, which is
characterized by the giver’s action of “taking up the slack” of the
receiver’s body. In practical terms, this involves moving the skin
and muscle with a forward and downward motion at an angle
of about 45 degrees. A corresponding shift takes place in the ki
body to release and channel ki. This method contrasts with the
direct downward pressure applied perpendicularly to the sur-
face of the body, traditionally used in shiatsu. The ki direction
to take up the slack of the skin is depicted in all of the follow-
ing photos for the side position Basic Form II practice. All Basic
Forms of Tao Shiatsu use the following Ki Method.
CHAPTER 7: WHOLE BODY KI MERIDIAN SHIATSU 123

How to practise the Ki Method for Basic Form treatment
1. Locate the Super Vessel and tsubo
Check and confirm the Super Vessel to be used and how many
tsubo on the Super Vessel are to be treated.
The bottom Say the words “sha point to Super Vessel.” Then slide the
of kyo sha point of the part of the body (thumb, elbow, or knee) being
Press at an angle of about 45° used to treat until it naturally stops.
• Ki and meridians respond to both words and images, mean-

ing the sha point will naturally stop at the Super Vessel. If
you try consciously to find the Super Vessel, it will not hap-
pen. Trust the method and leave the doing up to Tao: with
this heart the method works and the sha point will natu-
tsubox sha point rally stop.
The sha (ki concentrated) point
• The sha point is the place where ki concentrates most. It is
connects to the tsubo.
not a physical point but an expression of ki. Remember, this
method of shiatsu is not about simply applying physical
pressure with a particular part of the body.
After locating the Super Vessel, again say “sha point to

Super Vessel.” Slide the sha point along the Super Vessel. The
same principle applies and the sha point naturally stops at the
tsubo to be treated.
In Level One, it is especially important to have faith in the
method, as this will develop the necessary heart of entrusting
“the doing” to Tao.
2. Find the best angle of the elbow

Finding the best angle of the elbow for the sha point of the
thumb or hand has already been explained in the Tsubo
Method section.
• When the sha point is the elbow (on the ulna bone of the
forearm), there are three movements to find the best angle:
sideways, tilting up and down, and rotating around the mid-
dle finger (photos below).
• When the sha point is the knee (on the tibia bone, just
below the knee), there is only the tilting up-and-down move-

Tilting up and down. Sideways. Rotating around the middle finger.
ment to find the best angle.

After a certain level of empathetic imagination is reached,
the best angle will be taken subconsciously.
3. Locate the tsubo again

Come off the tsubo once and locate it again by imagining where
within the tsubo the receiver most wants to be pressed. This is
explained in detail in the Tsubo Method section.
This gives the best sha point connection to the Super Ves-
sel tsubo.
4. Reach the bottom of the tsubo with empathetic

imagination
When using the sha point of the thumb, press the Super Vessel
tsubo with empathetic imagination as you straighten your elbow
and take up slack of the receiver’s skin.
• When using the sha point of the elbow: raise the hand so
that the sha point moves downward to reach the depth.
• When using the sha point of the knee: raise the hip to reach
the depth.
5. Adaptation
Keep increasing empathetic imagination at the bottom for 1–2
seconds. Then relax your elbow and let the thumb come up to
the surface, synchronized with your imagination.
• When using the sha point of the elbow: lower the hand.
• When using the sha point of the knee: lower the hip.

HOW TO PRACTISE BASIC FORM TREATMENT USING
THE IMAGE OF THE TEACHER
1. Look at each photo and then copy the movement.

2. Not only follow the physical form and position shown in
each photograph, but also deeply imagine the form and ex-
pression of the heart with which the teacher is giving shi-
atsu.
3. The Super Vessel tsubo will reach the bottom of tsubo
through the ki and heart received from the teacher.

Palm pressure Heel of the hand pressure
Grasping pressure
Thumb pressure Elbow (ulna) pressure

Four finger pressure
Knee pressure Middle finger pressure
Techniques for Basic Form shiatsu.

Basic Form in the Side Position
All Super Vessels for Basic Form are shown on the chart as fol-
lows:
Thick = Medium = Thin = -
Place the receiver in the position shown in the photo and take
the position shown for the giver.
• Sha (projecting) hand position and ki direction is shown as

a solid line with the arrow showing the direction to take up
slack.
• Ho (supporting) hand position and ki direction is shown
as a broken line with the arrow showing the direction to
take up slack.
Begin with the receiver lying on his or her right side, and the
head supported by a pillow. The giver positions him or herself
behind the receiver, facing their legs. Kneel with the balls of the
feet touching the ground and the toes up.
1. GRASPING PRESSURE TO THE 2. THUMB PRESSURE TO THE CALF 3. GRASPING PRESSURE TO THE
LEFT THIGH HO: Place both hands together evenly OUTSIDE OF THE FOOT.
HO: Hold the foot with your left hand. on the lower leg. The direction of tak- HO: Place your right hand on the
Direction of taking up slack is toward ing up slack is toward you, through ro- lower leg above the ankle. The direc-
the toes. super vessel: Thick main, lo- tating your hands backward. tion of taking up slack is toward the
cated on the inside of the leg. SUPER VESSEL: Thick main (located on knee.
SHA: Place the right hand on the upper the inside of the leg). SUPER VESSEL: Thin main (located in the
leg, with the sha point of the thumb SHA : Place the sha point of your right centre of the foot).
on the Super Vessel. Take up slack to- thumb on the Super Vessel and take SHA : Grasp the foot with your left
ward the knee on three points. up slack toward you at three points. hand so the sha point of the thumb is
on the Super Vessel. Take up slack in
the direction of the toes on three
points. Start from above the toes and
move toward the ankle.

4. KNEE PRESSURE TO THE INNER 5. KNEE PRESSURE TO THE 6. KNEE PRESSURE TO THE BOT-
THIGH LOWER LEG TOM OF THE UPPER LEG.
HO: Place your left hand on the bot- HO : Hold the bottom of the receiver’s HO : Place your right hand on the
tom of the receiver’s right foot and foot with your left hand. The direction of lower leg above the ankle. The direc-
your right hand on the buttock. Take taking up slack is toward the toes. Place tion of taking up slack is toward the
up slack toward the back with your your right knee on the upper leg, close knee. The left hand is placed on the
right hand, and simultaneously toward to the buttock. The direction of taking floor.
the toes with your left hand. up slack is toward the buttock. SUPER VESSEL: Thin sub in the centre of
super vessel: Medium (located in the super vessel: Medium, located in the the foot.
centre of the leg). centre of the leg. SHA : The sha point of your left knee is
SHA : Place the sha point of your right SHA : The sha point of your right thumb placed on the Super Vessel. Take up
knee on the Super Vessel of the upper is placed on the Super Vessel of the slack in the direction of the toes on
leg. Take up slack toward the receiver’s lower leg. Take up slack on three points three points. Start from the heel and
other leg on three points. toward the other leg. The left knee is move toward the toes.
placed next to the thumb and supports • Kneel parallel to the receiver with
it, but gives no downward pressure. your right knee raised. Let your left leg
• Move down toward the foot. lightly touch the receiver’s back.
7. PALM PRESSURE TO THE BACK 8. PALM PRESSURE TO THE SIDE OF 9. GRASPING PRESSURE TO THE
OF THE HEAD THE FACE NECK
HO: Place your left palm around the HO : Place your right palm on the back HO : Place your left hand on the top of
receiver’s temple area. Direction of of the receiver’s head. Direction of the receiver’s shoulder. Direction of
taking up slack is outward toward the taking up slack is outward, with a spiral taking up slack is back and slightly to-
face, with a spiral movement. movement ward you.
SUPER VESSEL: Thin main. sha: The sha SUPER VESSEL: Medium. SUPER VESSEL: Thin sub (inside neck),
point of the heel of your right hand is SHA : The sha point of the heel of your medium (centre), thin main (outside
placed on the Super Vessel. Take up left hand is placed on the Super Vessel. neck).
slack in an outward direction on three Take up slack in an outward direction SHA: Place the sha point of your right
points, with a spiral movement. on three points, with a spiral move- thumb on the first Super Vessel. Take
ment. up slack on three points on each of
• Move down slightly to work on the the three Super Vessels, by rotating
neck your hand away from you.
• Drop your right knee down and sit
on your heels with the toes up.

10. ULNA PRESSURE TO THE NECK 11. ULNA PRESSURE TO THE TOP 12A. THUMB PRESSURE TO THE
HO : Place your right hand on the re- OF THE SHOULDER UPPER BACK
ceiver’s right (lower) shoulder blade. HO : Place your left hand on the re- HO: Place your hands on the receiver’s
Direction of taking up slack is down- ceiver’s back. Direction of taking up back in the butterfly position. Take up
ward. slack is toward the feet. slack by drawing the fingers back toward
SUPER VESSEL: Medium (centre). SUPER VESSEL: Thin (flowing across the you while pressing the thumbs forward.
SHA : Place the sha point on the ulna top of the shoulder). SUPER VESSEL: Thick sub (slightly outside
bone of the forearm on the Super SHA : Place the sha point on the ulna from the left side of the spine).
Vessel. Take up slack outward on three bone of the forearm on the Super SHA : The sha point of the right thumb
points. Vessel. Take up slack toward the feet takes up slack at three points on the
• Move around to face the receiver’s on three points. Super Vessel away from the giver.
head. Sit on your heels with the toes • Move around and face the receiver’s • Move down to the lower back and sit
up. upper back. Sit on your heels with the on your heels parallel to the receiver.
toes up. Raise your right (outside) knee and let
your left leg (toe up) lightly touch the
receiver’s back.
12B. THUMB PRESSURE TO THE 12C. THUMB PRESSURE TO THE IN- 13. ULNA PRESSURE TO THE ARM
LOWER BACK SIDE OF THE SHOULDER BLADE HO : Place the receiver’s left arm on
HO : Place the whole of your left hand HO : Place your hands on the receiver’s your knees and hold the wrist with
around the waist, above the receiver’s back in the butterfly position. Take up your left hand. The direction of taking
spine. The direction of taking up slack slack by drawing the fingers back to- up slack is toward the receiver’s hand.
is away from you. ward you, while pressing the thumbs SUPER VESSEL: Thin sub (around the cen-
SUPER VESSEL: Thick sub (just out from forward. tre of the arm).
the left side of the receiver’s spine). SUPER VESSEL: Thick main (slightly inside SHA: Place the sha point (on the ulna
SHA: Place the sha point of your right from the edge of the shoulder blade). bone) of the forearm on the Super
thumb on the Super Vessel above the SHA: The sha point of the right thumb Vessel. Take up slack toward the hand
spine, with your fingers below on the takes up slack at three points on the on three points of the upper arm, and
other side of spine. Take up slack on Super Vessel away from the giver. three points of the lower arm.
three points away from you. • Rest on the balls of your feet, raise
• Move up to face the receiver’s both knees and rest them lightly on
shoulder. Sit on your heels with the the receiver’s waist and buttock. Keep
toes up. the weight on your feet and try not to
lean on the receiver.

14A. GRASPING PRESSURE TO THE 14B. GRASPING PRESSURE TO THE 15. ROTATING THE ARM AND
ARM ARM SHOULDER
HO: Bend the receiver’s arm, place the HO: Keep your right hand at the last HO: Place your right hand on the
back of the hand on the waist and point of the upper arm, it now becomes shoulder blade and use this as the
hold their wrist with your left hand. the ho. The direction of taking up slack pivot of movement. sha: With your left
The direction of taking up slack is back is toward you, by rotating your hand. arm cupping the upper arm above the
toward you by rotating your hand. SUPER VESSEL: Medium. elbow, take up slack outward toward
SUPER VESSEL: Medium. SHA: Grasp the lower arm below the the elbow and rotate the arm in a
SHA: Grasp the upper arm and place elbow and place the sha point of your clockwise motion three times. On the
the sha point of your right thumb on left thumb on the Super Vessel. Take up third rotation, bring the arm down
the Super Vessel. Take up slack toward slack toward you at three points, by ro- and place it on the head.
you at three points, by rotating your tating your hand inward.
hand inward. • Now turn, while still holding the re-
ceiver’s arm above the elbow with your
left hand, and sit on your heels (toes
up) parallel to the receiver. Lightly touch
the receiver’s back with your left leg.
16. ULNA PRESSURE TO THE INSIDE 17A. ARM EXTENSIONS 17B. ARM EXTENSIONS
OF THE UPPER ARM Place your right arm on the arm Take the receiver’s left wrist and hold
HO: Hold the receiver’s arm on or above the elbow and your left arm on it with interlaced fingers against your
below the elbow. The direction of tak- the hip. By leaning your body weight, body. Then, by leaning your upper
ing up slack is toward the receiver’s take up slack in an outward direction body backward, take up slack on the
hand. with both hands simultaneously. arm. Once only. Place the arm down
SUPER VESSEL: Medium. gently.
SHA: The giver’s left arm is perpendicu- •Turn and place yourself parallel to
lar to the receiver’s arm. Place the sha the receiver. Sit on your left heel (with
point of the ulna on the first point (in toes down) and raise the right knee.
the depression just below the shoul- Lightly touch the receiver back with
der bone) and take up slack toward your left leg.
the elbow. Then on three points on
the Super Vessel of the upper arm.
• Turn and face the receiver with your
hips raised.

18. ULNA PRESSURE TO THE BACK 19A. ELBOW/ULNA PRESSURE TO 20. ELBOW PRESSURE TO THE
HO: The right palm is placed near the THE BACK LOWER BACK
sha point of the ulna and moves with HO: The left hand is placed on the HO: Place your left ulna on the hip. Inter-
it. The direction of taking up slack is waist. The direction of taking up slack lace the hands with your fingers inside
toward the hip. is away from you. super vessel: Thick and the tips of the index fingers touch-
SUPER VESSEL: Medium. sub. ing. Cross the left thumb over the top of
SHA: The sha point of the giver’s left SHA: Place the sha point of your left the right. The direction of taking up slack
ulna is placed on the Super Vessel. ulna on the Super Vessel. Take up slack is away from you.
Take up slack toward the waist on away from you on three points, mov- SUPER VESSEL: Thick sub.
three points, starting from the lower ing from the shoulder blade to the SHA: Place the sha point of your right
part of the shoulder blade. Continue middle of the back. ulna on the Super Vessel and take up
on three points from the waist to the slack away from you. Treat four or five
buttocks. 19B. ELBOW/ ULNA PRESSURE TO points, from the lower back and continu-
•Turn and face the receiver’s back. THE BACK ing to the upper sacrum, gradually bring-
ho and sha: As above. ing both elbows together.
SUPER VESSEL: Thick main (just inside the • Kneel outside the receiver’s right leg,
inner edge of the shoulder blade). or between the two legs depending on
• Move further down toward the re- the relative sizes of giver and receiver.
ceiver’s hips. Position your left leg perpendicular to
the upper left leg of the receiver.
21. KNEE PRESSURE TO THE THIGH 22. THUMB PRESSURE TO THE 23. REPEAT STEP 3 ON THE FOOT.
HO: Place your right hand on the pa- LOWER LEG Then repeat steps 4, 5 and 6 on the
tient’ hip. Your left hand is placed on HO: Place both hands together, with inner leg.
the receiver’s left leg below the knee. the thumbs on the front of the leg
The direction of taking up slack is to- and the fingers providing supporting
ward the foot. pressure behind. The direction of tak-
SUPER VESSEL: Thick main. ing up slack is back toward the other
SHA: The sha point of the giver’s left leg.
knee is placed on the Super Vessel and SUPER VESSEL: Thick main.
takes up slack on three points down- SHA: Place the sha point of the giver’s
ward. right thumb on the Super Vessel and
• Move downward and face the lower take up slack on three points down
leg. toward the floor.

24. SPINAL STRETCH 25. SIDE STRETCH 26. COMPLETION—BRING KI
Position yourself perpendicular to the With your left hand, pick up the re- DOWN AND BRUSH OFF
patient with your hips raised. ceiver’s left leg. Place your left knee HO: Place your left hand on the pa-
Place your right hand on the left against the back of the upper thigh, tient’s lower back.
shoulder area (toward the underarm) near the buttock. Now place your SHA: Give palm pressure with the right
and take up slack to move the shoul- right hand on the receiver’s right hand to three points on the left side
der in the direction of the floor. shoulder blade. The direction of taking of the spine. Take up slack toward the
Place your left hand above the pa- up slack is toward the head. Draw the feet simultaneously with both hands
tient’s knee and take up slack simulta- leg back by taking up slack toward the and bring ki down.
neously in the opposite direction to toes and using the knee as a pivot. • Place the right hand at one location,
your right hand. •Sit on your heels (with toes up) be- on or near the shoulder bade. Take up
side the receiver. slack downward and release, brushing
the hand with increasing speed down
the back to the hip and off. Do twice.
Repeat steps 1-26 on the opposite
side.
HOW TO DEVELOP A PROGRAM OF FIVE ELEMENTS

STUDY
Studying with a Tao Shiatsu teacher is, of course, the best op-
portunity to master these methods for giving treatment. How-
ever, when this is not possible the following guidelines will
provide you with a way of studying Tao Shiatsu, especially by
using the image of the teacher as described earlier. Tsubo
Method and Ki Method training must be completed before giv-
ing treatment.
Follow this program:
1. Practise Renki (p. 87) and Ki Breathing Meditation (p. 135).

2. Practise tsubo and SST location and treatment, with both
the Tsubo Method and the Ki Method (see p. 134).
3. Learn and practise all the Basic Form I and II treatment po-
sitions. Only the Basic Form II side position is shown in
this book. For photos and explanations of the face-down,

face-up, and sitting positions, see Tao Shiatsu: Life Medicine
for the 21st Century.
4. For giving treatment, perform Basic Form treatment in the
side position, and then follow with meridian treatment.
NOTE: The clinical practice and teaching of the Tao Shiatsu

methods can be carried out only by people who have been cer-
tified by the International Tao Shiatsu Society.
TREATING TSUBO WITH THE TSUBO METHOD
1. Locate the rice tip and continue to feel it each moment as

the tsubo goes toward the bottom, reaches the bottom, and
ki begins to press back against your thumb.
2. Keep empathetically imagining the receiver’s life sensation
at each moment.
3. Adapt to the receiver’s ki and relax your elbow when the
bottom of the tsubo starts coming up.
Work with these steps and then practice with the Ki Method.
TREATING TSUBO WITH THE KI METHOD
1. Locate the tsubo with empathetic imagination and confirm

with your middle finger.
2. Touch the tsubo with your thumb, and with increasing em-
pathetic imagination and naikan (focusing the mind and
heart toward the Super Vessel) slide your thumb back to-
ward the Super Vessel.
3. Your thumb will naturally stop at the Super Vessel, which
is about 2–3 mm back from the tsubo. Even though a num-
ber of Super Vessels will exist in any area, empathetic imag-
ination will allow the most appropriate one for the tsubo
to be selected.
Follow the Ki Method to let the Super Vessel tsubo reach the
bottom of kyo by straightening your elbow.

CHAPTER EIGHT
KI BREATHING MEDITATION
Ki Breathing meditation is a part of Ki Doin. However, the im-

portance of its practice goes well beyond shiatsu training. I have
therefore included it in the final chapter, which focuses on how
we can all take responsibility for the health and healing of our-
selves and others on a much wider scale.
RESPONDING TO THE EXCESSIVE INTERNALIZATION OF

KI
Modern life is full of isolation, insecurity, anxiety, and worry.

Developed countries, in particular, exhibit lifestyles that are in-
creasingly self-absorbed and individualistic. When people’s lives
are lived with such an inward focus, ki becomes increasingly in-
ternalized. People from developed nations who visit “develop-
ing” countries are often surprised at the lightness and outwardly
expressed direction of peoples’ ki and way of life. It highlights
how excessively internalized the current environment of human
relations are.
Having enough money to provide for the necessities of life
means that people become increasingly independent units. They
no longer need to rely on the help of others. This situation de-
velops the isolation that leads to insecurity. Needing to help and
be helped creates a healthy exchange of ki between people. We
can live without help from others, but so much is lost—without
our even realizing—when this occurs.
HEALING KI RETURNS TO THE GIVER
Practising the Renki exercises for just fifteen minutes each day
will change your ki strength and sensitivity. Heart and body
unity deepens, and ki is purified, increasing its healing potential.
The Tao heart is the universal heart of nature: it is this heart
that creates ki with the greatest healing power for Tao Shiatsu
treatment. The Tao heart grows and increases through faith in
Tao—Universal Spirit—expressing gratitude for everything that
is given and received. Wishing to give one’s best for others de-
velops the devotion to express this heart in practical acts. Ulti-
mately the Tao heart brings the realization that nothing is a
product of self-ability, that Tao is the force supporting all life. To
see this simply as an idealized state, attainable only by the sages
or special people, is to miss the opportunity to cultivate and de-
velop your own heart. Of course it requires effort, but it creates
the potential for the deepest healing ki to come forth. It is a mis-
take to think that this is only beneficial for the shiatsu practi-
tioner. Striving to take care of others is the way for all human
beings to live the richest lives: the alternative is spending our
time calculating how to guarantee only our individual security.
What is given unconditionally will return to the giver. This is a
universal principle of ki.
KI BREATHING MEDITATION
As a Buddhist practitioner of the Japanese Pure Land sect, for

many years my regular practice has been the form of Buddhist
chanting called Nem-butsu, which invokes the name of Amida
Buddha. The purpose of this is to purify the ki of oneself and
others. However, it is not necessarily appropriate to recommend
this practice to people who have not grown up with this spiritual
tradition. As an alternative, then, I would like to recommend Ki
Breathing meditation, which can be practised irrespective of
whether you are already following a spiritual practice. It can help
anyone to develop greater compassion and bring about healing,
because it is based on wishing and hoping for the best for oth-
ers. This practice came to me one day when I realized that when

the focal point of awareness (the ki centre) was located at the
bottom tanden (two meters below the physical body), the
strongest ki was channelled out through the hands. Usually we
find in meditation practices that concentration is directed to
locations in the physical body such as the abdomen or the nos-
trils. It was from this observation that the Ki Breathing Method
was born.
Practising ki breathing meditation
Please try this experiment. Have someone you know (preferably

someone you think will enjoy a new and interesting experience)
sit down with their back to you. Place your hand on their back.
• Try to empty your mind and not think about anything.

• Drop your point of awareness down to the bottom tanden—
just imagine a point approximately two metres below you—
and breathe from there.
• The receiver will feel a strong sensation of ki being chan-
nelled as you breathe out.
KI BREATHING WITH FIVE STEPS
Include the following principles and try practising for three min-
utes. Ask the receiver how it felt. ki body
1. Drop your ki centre down to the bottom tanden.

2. Breathe slowly in and out from the bottom tanden.
3. Breathe in and out while visualizing a spiritual symbol—an
image, picture, or sign—that most deeply connects you to
the universal spirit. Visualize the spiritual symbol expanding
to fill the whole of the physical and ki bodies. 1. Ki at the bot- 2. Breathe from
4. Pray for the health, happiness, and spiritual growth of oth- tom tanden. the bottom
ers by expanding the symbol so that the whole world and all tanden.
people are included. Keep trying to infinitely expand the
spiritual symbol so that the whole universe and all beings
are included.
CHAPTER 8: KI BREATHING MEDITATION 137

5. To keep expanding and strengthening the image of the spir-
itual symbol, and thus deepen the power of the prayer, you
must see your heart through the state of naikan, or mo-
ment-to-moment awareness.
The meaning of the spiritual symbol, prayer, and naikan
Healing ki comes from the source of all existence. It is never

3. Imagine the spiritual symbol at personal. This is the reason for deeply imagining the spiritual
the bottom tanden and expand the
symbol: through it we connect to the source of the universe,
image as you breathe.
what the ancient Greeks called To-hen, or the One. The true
essence of the universe is not to be found in Quantum Theory,
but in the Heart of the Absolute. Lao Tsu, Buddha, Moses,
Jesus, Mohammed—all the spiritual masters, saints, and sages—
were deeply unified with the source of universal existence. By
imagining their image or the symbol associated with the tradi-
tions they founded (such as the cross, the lotus flower, or the yin-
yang symbol), ki is received from the universal source. From the
beginning of Mahayana Buddhism, its practice has been based
on the visualization of the Buddha image. However, some of the
mystic Buddhist sects also use written characters. Japanese eso-
teric Buddhist sects imagine the first letter of the Sanskrit al-
phabet, for example. Therefore the Chinese character Tao, the
Hebrew character for God, the Sanskrit letter Om, or whichever
traditional symbol is most appropriate and connects you most
deeply to the Universal Spirit, should be imagined. The prayer
for “the health and happiness of all beings” is essential. If the ex-
halation in the breathing method is done with this heart, posi-
tive ki is sent to others. When somebody is sick, even if they are
separated from you by distance, positive healing ki can be sent
to them through this practice. This is the prayer. If the person
who is unwell is present, offer this prayer directly. Place your
hands at the place where pain is felt and perform Ki Breathing.
Saint Paul said in the Bible:

“And although I have the prophetic gift and see
through every secret and through all that may be
known, and have sufficient faith to move mountains,
but I have no love, I am nothing.” Taoism Hinduism
(1 Corinthians 13: 2)
This applies to any spiritual practice. It will remain empty

if it lacks the heart of giving the best to others. The existence of
each one of us simultaneously contains the wholeness of the Judaism Buddhism
universe at every moment. You can also apply this method to
yourself if you have any symptom of pain or injury: place your
hand on the area to be treated and perform Ki Breathing. Heal-
ing ki extends to others and in turn comes back to you. The les-
son for everyone is that being stingy or mean-spirited with our Christianity Islam
physical and mental actions is really the greatest source of un-
happiness in our lives.
Naikan, or moment-to-moment awareness, is required as
the final principle. This is always necessary for prayer and med-
itation. The practice of Mahayana Buddhism (and Tao Shiatsu) Animism Shinto
could be simply said to be “the action of image and naikan.”
Symbols of traditional spiritual
Focusing on your heart, and seeing clearly the image and prayer
traditions.
being expressed, makes it possible to keep increasing the
strength of the image of the spiritual symbol and deepening the
power of the prayer.
GLOBAL KI UNIFICATION NETWORK
The International Tao Shiatsu Society has created a Global Ki

Unification Network. Its aim is to surround the earth with the
healing ki of the Universal Spirit. This network hopes to bring
the best ki into the lives of all beings, through the practice of Ki
Breathing. Members around the world try to devote at least
three minutes a day for this purpose. Imagine for a moment
how much nicer the world would be if more and more people
took responsibility for helping to bring happiness into the lives
of others. How much more valuable your life would become by
contributing to this!
CHAPTER 8: KI BREATHING MEDITATION 139

Mandala of Pure Land Buddhism, by Priest Bennei Yamazaki.

EPILOGUE
THE SOURCE OF TAO SHIATSU
WHAT MADE IT POSSIBLE TO ESTABLISH TAO SHIATSU?
For a long time, I was not clear about what made it possible for
me to establish the Ki and Heart system of Tao Shiatsu. The
only clear thing was that this was not my own ability. I hope
Western readers will understand that I am not saying this be-
cause of my Eastern attitude of humility.
As I wrote previously, when I started with Tsubo practice,
for a long time, I thought this was the practice that opened up
my heart to see meridians and perform sho diagnosis. But, was
Tsubo practice really the source of the Tao Shiatsu Ki & Heart
system? If it was truly the source, then all practitioners who prac-
tice the Tsubo method of Tao Shiatsu would be able to diag-
nose. Unfortunately, this was not the case.
At the same time, however, the Tao Shiatsu Ki method sys-
tem made it possible for the practitioner to be able to give ef-
fective kyo meridian treatment without diagnosis. This was
obviously much better than not giving effective medical treat-
ment at all, and it brought relief to practitioners who were under
the illusion that they are diagnosing meridians.
WE BOTH PRACTICED TSUBO
The reason why I thought I was able to diagnose meridians

through intensive Tsubo practice was because I knew that Mas-
ter Masunaga walked the same path as I did. Master Masunaga
wrote in the book Meridians and Shiatsu (Keiraku to Shiatsu,
published by Ido no nihonsha, 1983):
“I have been researching the ‘Ki responding stream’ system.
When I thought I cleared a couple of different streams through-
out the body, I found out that there are meridian systems in
Chinese medicine which were very similar to what I had dis-
covered. I was surprised and shocked. Interestingly, in the tra-
ditional meridian charts, I found several parts which were quite
unnatural as ‘streams of life’.”
What Master Masunaga meant by “surprised and shocked”
was that he had spent many years finding the ‘streams of energy
lines’, while actually, they had already been discovered in an-
cient China.
‘Ki responding stream’
What did Master Masunaga mean by ‘Ki responding stream’? It

is the echo of the stream when you work on Tsubo. When I un-
derstood what this meant, I realized that I was unconsciously
following in his footsteps, even though I was not taught about
Tsubo from him. It is also interesting that both Masunaga Sen-
sei and I did not research the meridians themselves. We were
both ‘researching the ki responding stream,’ the echo of the
tsubo. After 3 years of this research, I was able to enter into the
world of meridian diagnosis.
Clearly, Master Masunaga did not have knowledge about
meridians in the beginning. It might seem odd for the new gen-
eration of shiatsu practitioners now; however, at the start of shi-
atsu therapy, shiatsu had no clear relationship with Chinese
medicine. At that time, practitioners were researching manual
therapy more on a Western theoretical basis. (This is the reason
why Namikoshi Shiatsu does not use the system of meridians.)
Some shiatsu therapists were using acupuncture points in treat-

ment but they were usually not thinking about meridians them-
selves. Master Masunaga was the first to establish the meridian
diagnosis system in the field of shiatsu therapy.
In my situation, as a student of Master Masunaga, I had
knowledge about meridian charts because I was taking his
classes, but at that time, I could not sense the existence of merid-
ians; I just practised tsubo. I had to completely ignore what was
drawn on the meridian charts while I was researching the Tsubo
Method.
In this manner, both Master Masunaga and I did not de-
pend on any knowledge from existing meridian charts. And by
the time my heart opened to see the meridian world, I was able
to prove not only that meridians really existed, but also show
their effectivity just as Master Masunaga had.
MERIDIANS EXIST IN THE WORLD OF NON-DUALITY
For a long time, I thought Tsubo practice was a common prac-

tice between Master Masunaga and myself. Tsubo practice had
helped me to open up to the world of meridians. However, re-
cently, I began having misgivings about this.
I now realize that meridians exist in the world of non-dual-
ity—of oneness of subject and object. Meridians do not exist ob-
jectively and cannot be recognized as physical material things in
everyday life. It is only through a state of the heart, when one en-
ters into the world of non-duality, that meridian diagnosis is
made possible. The words ‘world of non-duality’ might be
viewed as one way to embellish Eastern philosophy. But this is
the reality of meridians, which exist not as subject and also not
as object.
Meridians exist as a oneness of both. Yet from the point of
view of our everyday consciousness, it is impossible to describe
something as oneness of object and subject. In daily life, what-
ever we recognize is usually either object or subject.
EPILOGUE 143
WHAT LED ME TO THE WORLD OF NON-DUALITY?
So, then what made it possible for me to enter into the world of
non-duality? It was not shiatsu itself. It was through my Bud-
dhist practice (Nembutsu) that I entered the world of non-du-
ality. If I had only spent my life living with everyday
consciousness, I don’t think I would ever be able to find relief
from the daily comparison of subject and object. No matter how
much I put my heart into shiatsu, my consciousness would still
be trapped by the separation and the comparison, kept from rec-
ognizing the world between subject and object. If I was only
practicing shiatsu and not awakened to the world of non-dual-
ity, it would be difficult for me to imagine the world of oneness
of subject and object. Does anyone really think it’s possible to
enter into the world of non-duality, the world of the oneness of
subject and object, simply by giving pressure to a patient‘s body
with thumbs or hands? I don’t think so.
The fact is that meridians exist only in the world of oneness
of subject and object. Therefore, I must admit that I was able to
cultivate the Tao Shiatsu Ki and Heart system because I have
been practicing Nembutsu (Mahayana Buddhist practice). Until
recently, as I had mentioned earlier, I had thought Tsubo prac-
tice was what had led me to be open to the world of meridian
diagnosis, but it was not. Experiencing the world of non-duality
through Nembutsu Samadhi practice led me to the state where
I was able to diagnose meridians. And that is the reason why I
said “diagnosing meridians is not my own ability.”
WHAT IS THE WORLD OF NON-DUALITY LIKE?
If someone asked me, “Where does the world of non-duality

exist?” I would say, “It is on the border of object and subject.”
In everyday consciousness, when we hear the words “border of
subject and object,” we imagine it as something very thin and
unclear. But, in fact, it is huge and infinite, full of richness and
peace. It is also limitless with different stages of depth. And this
is where meridians exist. It might sound a bit strange to hear
that it is infinite with different stages of depth in a non-dual

world. But this is the reality of Ki and the spiritual world. The
stage where the meridians exist is at a shallow level of non-du-
ality compared to the Buddha nature or the Pure Land. How-
ever, it is completely different from our everyday consciousness.
With the everyday state of the heart, we recognize things only as
objects. And in my case, only Buddhist practice brought me to
the state of non-duality.
MAIN COMMON PRACTICE
Researching the echo of Tsubo was not the cause for me to see
and diagnose meridians. What then is the common practice,
between Master Masunaga and myself? What allowed Master
Masunaga to enter into the meridian world and establish his
system of diagnosis?
It’s not well known among shiatsu practitioners and stu-
dents in the West, but Master Masunaga was also a Buddhist
practitioner. One day in a class at the Iokai centre, he taught us
to chant the Heart Sutra while treating the hara.
Also in the book 100 treatment stories (chiryo hyakuwa
published by Nigen Igaku Sha in 1981) he wrote that when he
visited patients at home, he felt that ‘unsaved spirits’ were pres-
ent and he chanted the Heart Sutra for them. I also remember
in another class, he said “To work as a shiatsu practitioner is to
work as a priest. Why do Buddhist priests cut off their hair? It
is to carry others‘ karma.”
Master Masunaga even told us in class one day why he titled
his book Zen Shiatsu (Japan Publication Inc., 1977).; “As Bud-
dhist practice lets practitioners enter into the world of non-sep-
aration (oneness of subject and object), shiatsu practitioners
have to enter into the world of non-separation, and that’s why
I titled the book Zen Shiatsu.“ From these words of Master Ma-
sunaga, we are able to understand that he was a serious Bud-
dhist practitioner who chanted the Heart Sutra.
And I would say that’s what made Master Masunaga estab-
lish the meridian diagnosis system— his non-dual heart state that
he attained through his Buddhist practice. I would say that this
was and continues to be the common practice between us.
EPILOGUE 145
SOURCE OF TAO SHIATSU
As Master Masunaga taught us to chant the Heart Sutra while

treating the hara, we Tao Shiatsu teachers recommend to stu-
dents the practice of Nembutsu and the Heart Sutra. We urge
students to open up to the heart of non-duality, where limitless
peace and wisdom exist. By practicing Nembutsu Samadhi
Chanting, we find that it is possible to enter into the world of
non-duality through unification with Amida Buddha (the uni-
versal Buddha, a different name for God or Universal Spirit).
In addition, by entering into the world of non-duality, one
will be able to transfer the great love of the Universal Spirit to
others. This naturally extends to shiatsu treatment as well,
where patients receive unification with the Universal Spirit, the
most powerful source of healing.
In summary, what I can say from my 30 years of experience
in Nembutsu practice and shiatsu treatment is that this combi-
nation can bring the deepest healing to the patient. Through
Nembutsu Samadhi, we may connect to Amida Buddha, the
Spirit of the Universe (and Amala consciousness/ 9th con-
sciousness, which is the deepest level of our heart - Buddha na-
ture) where real authentic healing power comes from. This is
the true source of Tao Shiatsu, which led me to establish the Ki
and Heart healing system for the 21st century.

uman beings in the modern age are increasingly
H wired into a global computer network that sur
rounds and interconnects the whole earth. Yet ironically,
the distortions and stresses of urban living cut people off
from the direct experience of the earth as one single living
entity. The healing that Tao Shiatsu brings is for all who
suffer and wish to be healed. It is for everyone.
LYLL WATSON

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TAO SHIATSU

Revolution in Oriental Medicine

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FOREWORD by LYALL WATSON 8

PART ONE: THE Kl WORLD by Ryokyu Endo

Ryokyu Endo is the internationally renowned master of Tao Shi-

Sometimes in life, a moment occurs where you see suddenly the

DISCOVERING MEDICAL SHIATSU

A holistic understanding of the interconnected nature of all life

CHAPTER 1: A NEW APPROACH TO SHIATSU TREATMENT 15

SHIATSU IN ITS IDEAL FORM

16 PART ONE: THE KI WORLD

CHAPTER 1: A NEW APPROACH TO SHIATSU TREATMENT 17

18 PART ONE: THE KI WORLD

CHAPTER 1: A NEW APPROACH TO SHIATSU TREATMENT 19

When I followed only the kyo meridian diagnosis—that is,

ANYONE CAN SEE KI AND MERIDIANS

When I looked at the patient’s hara, as described earlier, the

20 PART ONE: THE KI WORLD

CHAPTER 1: A NEW APPROACH TO SHIATSU TREATMENT 21

22 PART ONE: THE KI WORLD

CHAPTER 1: A NEW APPROACH TO SHIATSU TREATMENT 23

THE TSUBO IS A DOUBLE-EDGED SWORD

For treatment to be effective, the tsubo must be felt with empa-

24 PART ONE: THE KI WORLD

An ancient meridian diagram.

CHAPTER 1: A NEW APPROACH TO SHIATSU TREATMENT 25

TREATING THE ABNORMALITY

The professed intention of Oriental medicine is to understand

26 PART ONE: THE KI WORLD

SEEING THE DISTORTION OF KI

Accepting and then experiencing that ki can be seen only

CHAPTER 1: A NEW APPROACH TO SHIATSU TREATMENT 27

THE PLACES WHERE TSUBO APPEAR MOST FREQUENTLY

Tsubo do not exist as points with a fixed location. This may

28 PART ONE: THE KI WORLD

CHAPTER 1: A NEW APPROACH TO SHIATSU TREATMENT 29

30 PART ONE: THE KI WORLD

shown, an extra meridian called taimyaku in Japanese. In fact,

CHAPTER 1: A NEW APPROACH TO SHIATSU TREATMENT 31

32 PART ONE: THE KI WORLD

The time has come to move beyond the previous concepts of

HOW TO FIND TSUBO

34 PART ONE: THE KI WORLD

FINDING TSUBO IN A SELECTED AREA

CHAPTER 2: THE TSUBO REVOLUTION IN MERIDIAN MEDICINE 35

FEELING THE ECHO OF THE TSUBO

The echo is a sensation of fullness, numbness, or an electric-

36 PART ONE: THE KI WORLD

CHAPTER 2: THE TSUBO REVOLUTION IN MERIDIAN MEDICINE 37

The tsubo includes the whole body.

38 PART ONE: THE KI WORLD

THE MERIDIANS AND THE KI FUNCTIONS