Original Jin Shin
Orig. jin shin/chapter 1
Mieke F.W. Berger Ph.D.

Jin Shin Jyutsu ©

Translated literally, Jin Shin Jyutsu © means: man (Jin), creator (Shin) and art (Jyutsu). When we combine these words we see something like the following concept emerging:

Living life becomes art, when the phenomenon we call man realises he just appears to be an object in the phenomenal world, whereas in fact he is the Original Source, the Divine.

It is Ankor Watt cambodjaa beautiful description for the ancient Japanese tradition, with its main aim of helping man to heal himself. This occurs by practicing the art of re-establishing and renewing the contact with the source from which he originates. To put it in a better way: man is healed when he becomes aware of the timeless source, which he actually is in its profoundest essence. Healing is restoring contact with the source. All forms of suffering originate from man forgetting that he is connected to that source. This applies not only with regard to physical suffering, but also emotional and mental suffering.

Healing can only occur when one realises that there is just one single creative force that cannot be separated from oneself. It is relatively easy to determine when that connection is being made and whether healing is taking place. When the connection is there, all sorts of fear will disappear from our life. We will experience peace, and will surrender to what life has to offer without resistance or opposition. One might say that acceptance and surrender are happening.

Thus we will be able to see life more and more neutrally. Instead of resisting and thinking everything should be different, we accept what-is. This immediately results in living our lives with more authenticity, not being thrown around by many uncontrolled emotions. Only then will our behaviour and our actions be spontaneous again, without negative matters of secondary importance like fear, self-pity, shyness, anger and other frustrations that make our life unpleasant. The following illustration attempts to illustrate the relation between Shin and Jin.

Jin Shin tekening

The empty surface on which the drawing is projected is inexpressible emptiness. It indicates that it is emptiness, hence nothing, but that at the same time it projects Shin and Jin in itself. Therefore it is All and everything. Qualifications cannot be attributed to it, other than to say it comprises everything and that outside this field without borders nothing else exists or can be imagined. In order to conjure up something perceptible inside this pure emptiness, the principle of polarity should be used. This amounts to something becoming perceptible only by the grace of contrast. In order to be able to project a manifested reality - the reality of this world as we perceive it in all its diversity - by contrast an un-manifested reality is needed.

Above the horizontal line we see Shin: the single unmanifested, the Divine. Below the line we see Jin: the manifested diversity, the human beings seemingly existing separately, having in Shin their common source. In fact we can not attribute any qualifications to the unmanifested Shin either. Because we can only know qualifications of the world as it is manifested with the help of our senses and our intellect. Nevertheless, it can be clarifying to describe Shin in more detail, as far as possible. Then, we can use words like: the inexpressible, the creator, that which has no form, that which is still. It does not move, it is timeless, impersonal, a void, unmanifested, nothing and potentially everything, cause of that which is manifested. Some may call it the Noumenon. Or God, the Source, The One or Consciousness- at-rest. Or pure Subject, that which is in apperception without being able to be the object of perceptibility itself. These are all words to make that which cannot be described, a bit more comprehensible.

When we look below the line at Jin, man, the following can be said. Jin is dependent on the causal potential, the source. Jin is objective; therefore it is perceivable by the senses. Jin has form and name, therefore it is personal. Jin lives a manifested existence in time. In it, Jin plays a role as actor in the Divine play that we call Lila. The dividing line, which is essentially imaginary, indicates where the unmanifested transforms itself into the manifested. The manifested reality comes into existence at the moment that the first thought 'I am' arises. Only then (almost instantly), we start to identify with our body and ego.

At that moment the thought 'I Am' becomes the thought of 'I am so and so, I look like this and my name is ..., my profession is ..., etc.' That is why the dividing line is often referred to as the bridge to the Divine. This dividing line, or bridgeAnkor Watt cambodja to the Divine is called 'I Am' by Sri Nisargadatta Maharaj. With this he means that the realisation that you are not the person with all the characteristics, but merely its witness, that that creates the portal to liberation. This liberation is the ultimate happiness, which does not depend on sensory perceptions This is why he gives the advice to turn the attention inwards, instead of outwards. Of course, with the intention to free yourself from the bonds of identification with what you think you are and have and of which in fact you can only be the observer, which in fact is only observed.

In short, Totality, a plain of emptiness without borders, in which Shin manifests itself (God, Source, Consciousness, Apperception), projects Jin as manifested reality,(life, human beings, Lila, that which is perceived). Here we see a direct similarity with Original Jin Shin and the Indian Advaita Vedanta philosophy.This living philosophy is still topical, and in the last century it was primarily Sri Ramana Maharshi who is well-known and famous as an example of an enlightened human being. The most important aspect of this philosophy is the non-dualistic approach, in which everything that is manifested emanates from one and the same source, from which it cannot be separated (see also appendix 1: Oneness). This source can be indicated as the cause of all manifestation , which is prior to everything. In Original Jin Shin, we call the source Shin and Jin mankind as manifested, and that emanates from source, and hence is a part of that source, Jin. The intriguing thing about it is to know that this 3000 year-old wisdom was recently supported scientifically in quantum mechanics. Here we find an explanation of how the manifested world has been created seemingly from no-thing. And how this manifested world is a part of the non-dual 'Totality' which is indicated in the Japanese tradition with Shin. Shin is unchangeable, unknowable and unassailable. It cannot be eliminated and therefore there is no escape from effect Jin. A way in which Shin (the Divine) affects Jin (the human being) is by urging Jin to start its search into its origin. Simply stated: In every human being at a certain time the desire arises to know who he really is.

It will be clear that there is a dependent relationship between Shin and Jin. Jin depends for its existence on Shin. It does not work the other way around. Jin (man) can only exist when connected to Shin. As soon as Jin realises that he is the object of the Subject Shin Original Source, the object, Jin, is dissolved in Shin. At that moment it is realised that only Shin exists, and that all that is manifested is only an expression of this one Source. Then, Jin is surrendered in Shin. Jin now has realised its true nature and ceases to exist as an individual. For him, only Shin exists. Jin as an individual being can thus only exist if he is unaware of his true nature, if he does not realise he is in essence Shin. Because only Jin can suffer, there is an urge deep inside to resolve into Shin and to lay aside the state of Jin.

Original Jin Shin wants to invite man (Jin) to restore contact with the Divine in order to be absorbed by Shin and to merge in it. Its aim is to provide a cessation of identification with the individual 'I', the thought that I am a separate entity, a Jin, and that one realises to be Shin. Suffering remains as long as this realisation does not happen and as long as we think that all manifested objects exist separately from the source from which it emerges.

A restless, dualistic play is going on, in which one is completely entangled in the manifested, material external world. To quote Mary Burmeister:
'Jin without the connection with Shin means illness' Therefore, practising of Original Jin Shin aims at making you aware of the connection with Shin, the realisation of one's true nature, and as a consequence, the dissolution of suffering.
With this introduction it should be clear that Jin Shin is not so much a 'medical' technique that can or should be applied to others, but a tradition that contributes towards ones realisation.

From Original Jin Shin

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