Hara, The Vital Centre of Man
by Karlfried Graf Von Dürckheim
This is a review about a book that is very Zen-related. Its author Karlfried Graf Von Dürckheim (1896-1988) was a philosopher and psychotherapist who lived in Japan learning the techniques of zazen (meditation) from Zen masters. A technique that focuses on the hara (lower abdomen) that is equivalent to focusing on the centre of Self – or True Essence of Being. I would think, that living to the age of 92, as many Zen masters tend to do, he learned something of considerable value for living in today’s modern world.
Dürckheim writes in an authoritative and convincing style that is also very inspiring, yet it is a style that seems devoid of ego.
Hara, The Vital Centre of Man is a book I have owned since the early 80s and still refer back to its pages from time to time. It is not a long book being just over 200 pages yet is split into five parts of which I will briefly touch upon to try and give you the flavour of the book.
1. Hara, in the Japanese life:
Not quite the same as contemplating
the navel (it’s about 2-3 inches lower than that), by developing “hara
consciousness”, a practitioner can become aware that the distinction between
mind, body and soul is an illusion, that it is modern thinking that causes us
to be “dis-integrated” in such a way, and that correct mindfulness (of hara)
can lead to a re-integration of body, mind and soul - with the realisation that
it is in fact, all one.
Thrusting out the chest, as we are taught to do (e.g. in school) in the west, produces a bodily stance that is incorrect and can produce a negative mental attitude (e.g. pride or arrogance). To a Japanese, westerners with their chests thrust out are drawing up their natural ki (vital energy) and becoming “top heavy” where the ego and intellect dominates the spirit or real Self. When the attention is drawn downwards and held in the hara, true spirit begins to emerge and the ego is consigned to the correct role as servant and not master of the Self.
Dürckheim delves in to the very essence of Japanese culture and as he describes the way a Japanese sits in a chair or on a bench “as though he were resting in himself rather than on the furniture”, In me he conjured up memories of many films and documentaries I had seen that involved Japanese actors, in particular the way Mr. Miyagi (played by Noriyuki Morita) held himself calm, yet always upright and composed in the film, Karate Kid.
What Dürckheim is saying here is that to have one’s mind focused in the hara, is to relate to the outer world from the inner being, with a more relaxed yet alert, state of mind. Indeed I have found that breathing into the hara aids concentration on whatever I am doing and brings about an awareness of where or how I am “holding” myself in a tense sort of way. This awareness provides the opportunity to just let go of the tension by sort of “breathing it” into the hara. This is not to be confused with suppression but more with a letting go.
2. Hara in its general human
significance
Dürckheim outlines the purpose of
practising hara consciousness, saying that it is Man’s “task” in life to
actualise himself as a true [spiritual] human being. The task is more a way of
life than a skill to be developed. A task that involves facing and overcoming
again and again, barriers that stand in the way of the realisation of true
spirituality. Impatience, lack of commitment and perseverance, fears and
anxieties, and lack of trust, to name just a few, are all such barriers that we
are called upon to transcend and master.
He goes on to claim that the Western way of life needs to be changed if as human beings, we wish to stop degeneration away from spirituality and return to and renew our true sense of pride in ourselves that involves compassion for all beings.
Spirituality is innate in everybody and it is in this common ground of “Being” where the bond exists to unite us all regardless of our cultural or religious beliefs and convictions. In fact, the author claims that it is this bond from which ALL religions manifest. To maintain focus on the hara, regardless of your belief in any deity, can begin the process of bringing about a quiet mind leading to a natural compassion for all life – not a compassion that is learned or forced upon a person, but a compassion that is there naturally as a birthright.
3. Man* with Hara [*or woman]
This part of the book goes on the
outline the contrast between “man with hara” and “man without hara”, the latter
who would tend to either hold himself rigidly and painfully or slump around,
using up more energy than he is generating.
When a man has found his centre in hara, he is living in harmony with nature, with his feet both rooted in the earth, at the same time as striving heavenward. Living open to his experiences in a dynamic yet relaxed and balanced way.
Photographic plates are included in this section of the book depicting images of statues, Japanese monks and marshal artists and skeletons all showing the development of a strong hara.
4. Hara as Practice
To take focus away from the upper
body and into the hara, does not mean that one should adopt a slovenly or
slouched posture, but a straight and erect, yet calm and balanced one. Focusing
the mind in the hara centres the body, which in turn centres and calms the mind
that empowers the ability to continue holding
a balanced position – a “non-vicious” circle.
The author goes on to state that originally a human being is fully endowed with hara, and I tend to agree with him on this. If you were to watch a newborn baby as it sleeps, you may notice that as it inhales and exhales, it is the abdomen that rises and falls and not so much the chest. It is in later life that the child begins to satisfy his [or her]“teachers” by thrusting his chest out as he breathes filling mostly just the top of his lungs with air. The practice of correct breathing is something that Dürckheim devotes an entire chapter to in this section.
5.
Retrospect and outlook
In this final part of the book
Dürckheim becomes quite inspirational and proposes the value of paying attention
to one’s focus and posture in life and talks of Man’s “way inwards” to unite
himself with his being with his consciousness transcending space and time.
The Appendix contains Japanese texts that include sayings from Japanese Masters that reinforces the benefits of developing Hara, the Vital Centre of Man.
In summary, I am pleased that I found this book in a small “new age” shop I visited in London all those years ago and I am pleased to see that it is still available for others who are interested in their self/spiritual development on Amazon.uk.
Thanks for reading.
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