{"id":8960,"date":"2013-03-15T17:24:31","date_gmt":"2013-03-15T21:24:31","guid":{"rendered":"http:\/\/yang-sheng.com\/?p=8960"},"modified":"2013-03-15T17:24:31","modified_gmt":"2013-03-15T21:24:31","slug":"cultivating-the-mind-the-heart-of-healing","status":"publish","type":"post","link":"https:\/\/yang-sheng.com\/?p=8960","title":{"rendered":"Cultivating The Mind – The Heart of Healing"},"content":{"rendered":"

Cultivating The Mind<\/h3>\n

The Heart Of Healing: Naikan As Applied Benevolence<\/span><\/h1>\n

By Henry McCann, DAOM<\/span><\/h2>\n

*First published on the online ToDo Institute Library of Japanese Psychology*<\/span><\/p>\n

Introduction<\/b><\/span><\/p>\n

In the Huang Di Nei Jing, the core text of Chinese medicine that was written about 2000 years ago, there is a key chapter that describes the functions of the internal organs.\u00a0 In this chapter (Su Wen Chapter 8, Ling Lan Mi Dian Lun) it is said that the Heart is the sovereign of the body, discharging the illumination of the spirit when healthy (\u5fc3\u8005\uff0c\u541b\u4e3b\u4e4b\u5b98\u4e5f\uff0c\u795e\u660e\u51fa\u7109).\u00a0 In this same chapter it goes on to say that when the monarch (i.e., the Heart) is in a state of brilliant illumination, all the other organs will be at peace, ensuring health and longevity (\u6545\u4e3b\u660e\u5247\u4e0b\u5b89\uff0c\u4ee5\u6b64\u990a\u751f\u5247\u58fd).\u00a0 Furthermore, when the monarch is in this state of brilliant illumination, everything under heaven will have great prosperity (\u5929\u4e0b\u5247\u5927\u660c).<\/span><\/p>\n

The \u201cHeart\u201d that is talked about in this chapter however is not the simple pump that propels blood through our arteries and veins.\u00a0 Rather, it is the symbol that describes the very spark of consciousness that defines being human.\u00a0 It is the sum total of our awareness, our emotions, and our affects.\u00a0 Thus, it truly is the sovereign of our life.<\/span><\/p>\n

As someone who practices Chinese medicine, I find that treating this Heart in my patients is not so easy.\u00a0 Typical therapies of Chinese medicine, for example acupuncture and Chinese herbal medicines, are often ineffective at really bringing patients into a state of illumination of the Heart, and thereby ensuring long-term wellness. This understanding is even found in typical Chinese folk sayings such as, \u201cDisease of the Heart has never been treated with medicine\u201d (\u5fc3\u75c5\u5f9e\u4f86\u7121\u85e5\u91ab) and, \u201cDiseases of the heart must be treated in the Heart [i.e., diseases of the Heart can only be treated by working with the mind]\u201d (\u5fc3\u75c5\u9084\u7528\u5fc3\u85e5\u91ab).\u00a0\"shutterstock_8770942\"<\/a><\/span><\/p>\n

One of the solutions to this clinical conundrum that I have found for both myself and for my patients is the Japanese psychology method known as Naikan (\u5185\u89b3), and we will see how it is an effective prescription for the ailing Heart that is so common today.<\/span><\/p>\n

Naikan<\/b><\/span><\/p>\n

Naikan is a practice developed by Yoshimoto Ishin based on the Japanese tradition of Jodo Shinshu (Pure Land Buddhism), and can be traced to a rather austere meditation called Mishirabe (\u8eab\u8abf\u3079). \u00a0Yoshimoto, who himself achieved enlightenment in 1937 by practicing Mishirabe, sought to take this reflective practice and make it more secular and gentle.\u00a0 In Naikan, the Naikansha (\u5185\u89b3\u8005, i.e., Naikan practitioner) reflects on their relationship with others using the framework of three seemingly simple questions about what they received, what they gave, and what troubles or difficulties they caused.\u00a0 Traditionally one begins by reflecting on their relationship with their mother in a specific time frame, the questions becoming:<\/span><\/p>\n

    \n
  1. \u6bcd\u89aa\u304b\u3089\u3057\u3066\u3044\u305f\u3060\u3044\u305f\u3053\u3068 – What have I received from my mother?<\/span><\/li>\n
  2. \u6bcd\u89aa\u306b\u3057\u3066\u8fd4\u3057\u305f\u3053\u3068 – What have I given to my mother?<\/span><\/li>\n
  3. \u6bcd\u89aa\u306b\u8ff7\u60d1\u3092\u304b\u3051\u305f\u3053\u3068 – What troubles or difficulties did I cause my mother?<\/span><\/li>\n<\/ol>\n

    However, the subject of one\u2019s reflections, can be on any individual, and even on a specific period of time, as when one uses the same questions to reflect on the past day (known as Nichijo Naijan \u65e5\u5e38\u5167\u89c0 \u2013 Daily Naikan).\u00a0 In this case, the questions remain the same, but encompass all encounters during the day with people, objects, and even forms of energy (e.g., heat or electricity).<\/span><\/p>\n

    In Japanese the word Naikan (\u5167\u89c0, Nei Guan<\/i> in Mandarin Chinese) means \u201clooking within.\u201d However, when we look at the deeper meanings and connotations of the Chinese characters used to write Naikan, we understand better what the practice really does.\u00a0 The character Nai\/Nei<\/i> (\u5167) in the Shuo Wen Jie Zi, one of the earliest dictionaries of Chinese language that dates back to the 2nd<\/sup> Century C.E., is defined as \u201cto enter.\u201d (\u5167\uff1a\u5165\u4e5f) The second character Kan\/Guan<\/i> is usually in modern times translated as \u201clook.\u201d However in the Shuo Wen Jie Zi the definition in Chinese is is Di<\/i>, \u201cto examine\u201d or Shi <\/i>\u201cto inspect.\u201d (\u89c0\uff1a\u8ae6\u8996\u4e5f) In Buddhism the same word Di<\/i> also means \u201cthe truth\u201d (such as in the \u201cFour Noble Truths,\u201d Si Sheng Di<\/i> \u2013 \u56db\u8056\u8ae6).<\/span><\/p>\n

    In Naikan there is an intense focus on actual activities done or actual things given or received.\u00a0 This is done without reference to the motivation behind the giving or receiving, or the reason why trouble was caused. \u00a0For example, today I received payment from my patients. The fact that I provided them with treatment in exchange does not change the fact that I benefitted from money they gave me.\u00a0 Likewise, my patients received treatment. The fact that they paid for it does not change that they benefitted from my labor. The particular night I started writing this essay I was running late and several patients had to wait. Even though I had a \u201cgood\u201d reason for running late, it doesn\u2019t change the fact that it was an inconvenience and trouble that I imposed on several of my patients.<\/span><\/p>\n

    Therefore what Naikan does is asks us to look at the objective facts<\/i> of our lives.\u00a0 By doing so we start, sometimes for the first time, to see the truth of the whole of our lives rather than just narrow slices of our experience, or what we want or have been conditioned to see.\u00a0 Put together we can see why Naikan is a practical method of \u201centering into the truth.\u201d<\/span><\/p>\n

    Distancing from the Truth<\/b><\/span><\/p>\n

    Even though we previously mentioned three basic questions as the Naikan framework for reflection, we should be aware of a fourth question \u2013 \u00a0\u201cwhat troubles or difficulties did others cause me?\u201d This question, known in Naikan practice as \u201cGaikan\u201d (Wai Guan<\/i> in Chinese \u5916\u89c0), or \u201cexternal viewing,\u201d is purposely not<\/i> asked during Naikan reflection.\u00a0 Focusing on how \u201cI\u201d have been wronged is, in many cases, the cause of one\u2019s suffering.\u00a0 This self-focus is the fast track to missing the love, support, and grace that allows us to live at all in society.\u00a0 In the Shuo Wen Jie Zi Gai\/Wai<\/i> is defined as yuan<\/i> – to distance oneself from something. (\u5916\uff1a\u9060\u4e5f) Thus this fourth question, Gaikan, can be seen as something that \u201cdistances oneself from the truth.\u201d Interestingly, modern research bears this out. Self-focused attention is associated with depression, anxiety and a wide range of other psychological disorders (Ingram, 1990). Beyond that, self-focused attention is also associated with physical disorders such as chronic pain and cardiovascular disease (Turk, 1983; Scherwitz et. al., 1986).<\/span><\/p>\n

    \"shutterstock_1635456\"<\/a>Confucianism and the Heart<\/b><\/span><\/p>\n

    Confucianism is one of the native philosophical systems of China, and despite its reputation of being stuffy and conservative; some of the most important teachings of Confucius were specifically about the Heart.\u00a0 For example, in the text known as the Great Learning (Da Xue \u5927\u5b78) there is a beautiful cascade that reads:<\/span><\/p>\n

    \u201cThe people of ancient times wishing to illuminate brilliant virtue throughout everything under heaven first sought to order the country. Wishing to order the country they first regulated their families. Wishing to regulate the families, they first cultivated their selves.\u00a0 Wishing to cultivate their selves, they first rectified their Hearts.\u201d<\/i>\u00a0<\/i>\u53e4\u4e4b\u6b32\u660e\u660e\u5fb7\u65bc\u5929\u4e0b\u8005\uff0c\u5148\u6cbb\u5176\u570b\uff1b\u6b32\u6cbb\u5176\u570b\u8005\uff0c\u5148\u9f4a\u5176\u5bb6\uff1b\u6b32\u9f4a\u5176\u5bb6\u8005\uff0c\u5148\u4fee\u5176\u8eab\uff1b\u6b32\u4fee\u5176\u8eab\u8005\uff0c\u5148\u6b63\u5176\u5fc3\u3002<\/span><\/p>\n

    The way Confucianism rectifies the Heart can be explored by looking at some of the key concepts in Confucianism.<\/span><\/p>\n

    Goodness (Shan<\/i><\/b>\u5584)<\/b><\/span><\/p>\n

    Confucianism teaches that the true nature of man is one of selfless goodness.\u00a0 In the Book of Mencius (Mengzi), one of the core texts of the Confucian tradition, the philosopher Mencius expressly states, \u201cthe true nature of man is goodness\u201d (\u5b5f\u5b50\u9053\u6027\u5584 Menzi, Book 5).\u00a0 However, because of how we live and are socialized, even though Goodness is our true nature it is something that always has to be practiced. The fifteenth book of the Analects, another core Confucian text recording the oral teachings of Confucius, says:<\/span><\/p>\n

    \u201cIs there one word which may serve as a rule of practice for all one’s life?\u2019 The Master said, \u2018Is not Forgiveness such a word? What you do not want done to yourself, do not do to others.\u2019 “<\/i> \u00a0\u5b50\u8ca2\u554f\u66f0\uff1a\u6709\u4e00\u8a00\u800c\u53ef\u4ee5\u7d42\u8eab\u884c\u4e4b\u8005\u4e4e\uff1f\u201d\u5b50\u66f0\uff1a\u201c\u5176\u6055\u4e4e\uff01\u5df1\u6240\u4e0d\u6b32\uff0c\u52ff\u65bd\u65bc\u4eba\u3002<\/span><\/p>\n

    This line points out the idea, as mentioned above in the Great Learning quote, that the Heart has to be rectified somehow.\u00a0 Here Confucius recommends the practice of Forgiveness as one such method.\u00a0 In this way we can relearn our true heavenly nature of Goodness, rectify the Heart, and allow everything under heaven to prosper.<\/span><\/p>\n

    Ritual (Li <\/b>\u79ae)<\/b><\/span><\/p>\n

    The word Ritual requires a little more explanation than Goodness to really understand because of its numerous connotations.\u00a0 In a very narrow context Ritual actually means the practice in ancient times of religious or other ritual. The purpose of ritual in ancient China was to create some sort of communication with either the ancestors, or the Heavens as the abodes of the gods and spirits.\u00a0 Thus the purpose of ritual was to reestablish some sort of proper relationship, and this idea of proper relationships permeates Confucian thinking.\u00a0 In more mundane settings Confucianism worries for example about proper social relationships, such as the relationship between parents and children or between friends.\u00a0 How we enter into these proper relationships is thus an aspect of Ritual as well.\u00a0\"ritual\"<\/a><\/span><\/p>\n

    The definition of ritual in the Shuo Wen Jie Zi is rather cryptic.\u00a0 In it, it says, \u201cRitual means shoes.\u201d (\u79ae\uff1a\u5c65\u4e5f) What do shoes have to do with Ritual?\u00a0 To understand this we have to think about why we wear shoes. We wear shoes of course so we can walk.\u00a0 Shoes are the tools that allow us to walk along a road or path of some sort.\u00a0 Likewise, Ritual is the tool that lets us walk along the path of Goodness.\u00a0 Thus, anything we do to enter into proper relationship and communication with our closest loved ones, our friends, and our communities is an aspect of Ritual.\u00a0 It can be as simple as holding open a door for someone in need, or taking care of young children.\u00a0 Everything we do with a Heart of goodness is an act of Ritual.<\/span><\/p>\n

    One of the classical phrases in Chinese medicine is that \u201cpain arises from stagnation\u201d (\u4e0d\u901a\u5247\u75db). The word we translate as \u2018stagnation,\u2019 tong<\/i> (\u901a), also means communication.\u00a0 Therefore, the phrase can also be read as \u201cpain arises from lack of communication.\u201d In the body this means that when the circulation of Qi and Blood are not moving smoothly there is physical pain.\u00a0 However, this also means when our relationships with people around us are broken and not an expression of our innate Goodness, we also experience pain.\u00a0 Thus Ritual can also be translated as \u201cSacred Connection.\u201d<\/span><\/p>\n

    Benevolence (Ren <\/i><\/b>\u4ec1)<\/b><\/span><\/p>\n

    Benevolence, also translated as Compassion, is one of the most important concepts in Confucianism, and in Chinese thoughts is one of the highest virtues.\u00a0 The definition of Benevolence in the Shuo Wen Jie Zi is the Chinese word \u2018Qin.\u2019 (\u4ec1\uff1a\u89aa\u4e5f) This word \u2018Qin\u2019 can be translated as one\u2019s parents, intimacy, or closeness.\u00a0 The Chinese character itself is made up of the character for \u2018person\u2019 (\u4eba), and the character for the number two (\u4e8c). Thus the meaning of Benevolence is that feeling of love and closeness that should be experienced when interacting with a close loved one or family member.\u00a0 Ideally it is also the feeling that arises when we interact with any other person, for real compassion is that which is felt for everyone universally.<\/span><\/p>\n

    In the Confucian tradition this Benevolence is associated with selflessness.\u00a0 Here is the definition for Benevolence that Confucius himself gives us:<\/span><\/p>\n

    \u201cSubduing the self and returning to the state of Sacred Connection (Li), this is what is called Benevolence.\u201d<\/i> \u00a0\u514b\u5df1\u5fa9\u79ae\u70ba\u4ec1\u00a0 (Analects Book 12)<\/span><\/p>\n

    Confucius links the Heart of compassion and benevolence with the practice of entering into relationships (Li, Sacred Connection) with others that express Goodness (Shan).\u00a0 The way this is done is by forgetting the self, or, in other words, turning away from selfish behaviors.\u00a0 This idea is certainly found in other traditions.\u00a0 Shinran, the founder of Jodo Shinshu Buddhism, believed that humility characterized the enlightened person.<\/span><\/p>\n

    \u201cThe person who has entered the gate of religion sees \u201czero\u201d value in himself.\u00a0 Far from slighting or respecting the self, he does not recognize any value in the self [i.e., either slighting or recognizing because of the lack of true self].\u00a0 Both our anguish and our grief exist because of our sense of self-importance.\u201d<\/i> Rev. Kiyozawa Manshi (1863-1903, Shin teacher)<\/span><\/p>\n

    Naikan teaches us, in a very real, simple and yet powerful way, that our life is full of Sacred Connection (Li). Practicing Naikan reflection engenders gratitude for all the support we receive on a day-to-day basis, and as such brings us better into Sacred Connection, specifically by subduing a sense of self-importance.\u00a0 As such, it perfectly embodies the Confucian definition of Benevolence and Compassion: \u201cSubduing the self and returning to the state of Sacred Connection (Li), this is what is called Benevolence.\u201d<\/span><\/p>\n

    Rectifying the Heart<\/b><\/span><\/p>\n

    Chinese medicine sees the body as ideally being in a state of dynamic homeostasis.\u00a0 Each of the internal organs has it\u2019s own function, but more important than the individual functions are how they interact with each other in proper relationships.\u00a0 In my own practice, I see many patients\u2019 suffering Hearts, and for many years I searched for a practical method of rectifying the heart that the Chinese medical and Confucian classics call for as the way to health and wholeness.\u00a0 In Naikan we see an example of a real method that is practical and easy, and, with consistent effort, one that can bring about a rectification of the Heart.\u00a0 Once the Heart is rectified, eventually everything under heaven will become at peace.\u00a0 Once the Heart is rectified, Sacred Connection is reestablished, and pain finally disappears, like snow melting under hot water.<\/span><\/p>\n

    \u00a0<\/span><\/p>\n

    References:<\/span><\/p>\n

    Freuhauf H. All Disease Comes From the Heart: The Pivotal Role of the Emotions in Classical Chinese Medicine. Journal of Chinese Medicine<\/i> 90\/96.<\/span><\/p>\n

    Haneda N. Dharma Breeze: Essays on Shin Buddhism<\/i>. Berkeley: Maida Center of Buddhism, 2007.<\/span><\/p>\n

    Ingram RE. Self-focused attention in clinical disorders: review and a conceptual model. Psychol Bull<\/i> 1990 Mar;107(2):156-176.<\/span><\/p>\n

    Krech G. Naikan: Gratitude Grace, and the Japanese Art of Self-Reflection<\/i>. Berkeley: Stone Bridge Press, 2001.<\/span><\/p>\n

    Scherwitz L, Graham LE 2nd, Grandits G, Buehler J, Billings J. Self-involvement and coronary heart disease incidence in the multiple risk factor intervention trial. Psychosom Med<\/i> 1986 Apr;48(3-4):187-199.<\/span><\/p>\n

    Turk DC. Pain & Behavioral Medicine<\/i>. New York: Guilford Press; 1983.<\/span><\/p>\n

    \"Henry<\/a>

    Henry McCann<\/p><\/div>\n

    Henry McCann<\/strong>, DAOM, LAc (\u99ac\u723e\u535a) practices in Madison, NJ, and is the author several articles and books on Chinese medicine. In addition to his regular teaching duties at the Oregon College of Oriental Medicine and the Pacific College of Oriental Medicine, he frequently lectures on classical Asian medicine throughout the United States and Europe. Dr. McCann has a certificate in Japanese Psychology from the ToDo Institute in Vermont. He can be reached at www.asianmedicine.org.\u00a0<\/span><\/p>\n

    Do you like this? Please share it:<\/div>
    Tweet<\/a>