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osei and taiheki

The particular way the osei is manifested in each individual or taiheki

 

The dressed area of the conscious is relatively easy to identify if we know about somebody’s personal background. But what might be more difficult for us to grasp are the specific contents of the non dressed area of this person’s conscious. Haruchica Noguchi’s disclosure of the spontaneous movement (the osei) and its structure (the osei framework) sheds light on this issue. According to this approach the psychic content of the spontaneous conscious depends on the osei through which desire or A tension is being channelled at every single moment.

The channelling of the A tension does not only depend upon the stimulus or the situation the subject is undergoing. It depends, mainly, on the predominance, plus (+) and minus (-), of some of the five oseis in each individual. This predominance is inherited, that is, it is the outcome of the congenital conditioning that Noguchi called taiheki as explained below: We already know that the A tension is channelled through cell associations and areas of the organism but the particular way this channelling takes place differs from individual to individual. Thus, the path this A tension follows in an individual runs through some specific cell associations and areas of his organism while triggering the activation of those regions of the CVP that correspond to his predominant oseis. The activation of a specific region also involves its corresponding extremities, movement, organic system, biological function, sensitivity, and psychic and brain activity.

Taiheki has some advantages and some disadvantages. Since it implies some specialization, the individual’s capacity to react, at a given moment, before the dimension of the world that corresponds to his or her own taiheki increases. On the other hand, this specialization restrains the individual’s capacity of perception and response before the five world dimensions, that is, the five oseis + and -, that are always present in any situation.

Predominance of the vertical osei, oseis (+) I and (–) II
Predominance of the lateral osei, oseis (+) III (–) IV
Predominance of the frontal osei, oseis (+) V (–) VI
Predominance of the rotatory osei, oseis (+) VII (–) VIII
Predominance of the central osei, oseis (+) IX (–) X

 

 

 

 

 

The predominance of a specific osei as an acquired habit or inherited by taiheki

In each individual, the use of one osei over the others to keep one’s vital balance is also conditioned by many other factors:

How can we tell whether the high degree of activation of a specific osei is acquired to enable the organism to respond to some specific situations in one’s life or is the result of the inborn predominance of a specific osei?

This distinction is not easy to make. The only way to know is through open observation according to the following criteria:

When the predominance of a specific osei is acquired, this osei will not be fully deployed. This means that the activation of the psyche belonging to this particular osei will not have any repercussion on its corresponding non-conscious organic or physical activity or in any of the related areas and regions of the organism, either. This is also true the other way round, the activation of some of the organic regions specific to this osei does not have any repercussion on its corresponding psyche. When the predominance of a specific osei is inherited by taiheki, the whole osei is activated. This means that this particular osei is manifested in every one of the energetic activities (motor, physical and biological, brain and psychic), in the consciousness and in the non-conscious, and in every one of the regions of the CVP and its extremities.

Being able to differentiate one type of osei from the other – acquired or inherited by taiheki- is extremely important in some situations since it is crucial in the individual’s life-health or in our interpersonal communication. Sometimes, it can be spotted very quickly but most times it needs a long and careful observation process.

Summing up, observing each individual’s taiheki is a wonderful opportunity we have to comprehend the vast significance of the discovery made by Haruchika Noguchi: “the original and unique expression of life and its structure (the osei and the osei framework) in the nature of each human being”.

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