In the Western world, Wāng Áng 汪昂 (1615–1695) has remained little known author in the history of Chinese medicine. During his life, he was not well known even in China. He was not seen as one of the great scholars of his time, as he was mostly self-taught in the classics and most of his writings were collections and reorganizations of classical ideas. He based his medical works heavily on authors like Lǐ Dōng-Yuán 李東垣 (aka. Lǐ Gǎo 李杲 1180–1251), Lǐ Shízhēn 李時珍 (1518–1593) and Han-dynasty (202 BC–220 AD) texts like Huángdì Nèijīng Sùwèn 黃帝內經素問 and Huángdì bāshíyī Nánjīng 黃帝八十一難經 . Maybe it was his lack of higher education that made his works more easy accessible to the general public, lay practitioners and students of medicine.
In the history of medicine, Wāng Áng is often listed as a doctor, even though he wasn’t actually a practicing doctor, but a writer. Earlier in his life, he wrote commentaries and critiques of Confucian philosophy and later in his medical writings, he collected ideas from old texts, uniting ideas from different schools of thought and made his own synthesis based on them. He also made some poetic notions to ease remembering the herbal formulas.
His works became important later on and had an impact on the growing interest in channel tropism and classifications of herbs. In the modern times, his ideas might be criticized as too holistic, based on cosmological correspondences of colors, shapes, etc. instead of a time-tested actual record of medical properties.
Personally, I find it interesting to note how similar ideas were promoted in Europe around the same time. For example, Paracelsus (1493–1541), who has sometimes viewed as the father of toxicology, wrote lengthily about correspondences. Botanist William Cole (1626–1662) promoted the idea of divine signatures. These ideas probably had a role to play in thinking of Samuel Hahnemann (1755–1843) and the birth of homeopathy, where “like cures like” (similia similibus curentur).
In this article, I translate a part of a chapter from his most famous herbal book, Běncǎo bèiyào 本草備要. The chapter is Yàoxìng zǒngyí 藥性總義 or The Summary of Herb Properties. The chapter also represents the development and impact of earlier writings like Sùwèn 素問 (especially chapters 4, 5 and 22). As there have been some different and possibly confusing translations of tastes and their functions, I also try to provide some alternative meanings for the Chinese characters to broaden their meanings. These different meanings should be kept in mind while reading the translation. The term yào 藥 is translated here as medicine and herb. The concept yào also includes all the ingredients that is seen having any health related properties, like food, plants, minerals and animal products. Even modern medicines can be classified as yào.
The original chapter can be also found from Waseda University collection [1,2] or at Ctext.org.
凡藥酸，屬木入肝；苦，屬火入心；甘，屬土入脾；辛，屬金入肺；鹹，屬水入腎，此五味之義也。
When the medicine is sour, it belongs to the wood and goes to the liver.
The bitter belongs to the fire and goes to the heart.
The sweet belongs to the earth and goes to the spleen.
The pungent* belongs to the metal and goes to the lung.
The salty belongs to the water and goes to the kidneys.
These are the nourishment with the five tastes.
* 辛 mean pungent, stinging, hot and bitter taste. Some times it is translated as spicy and aromatic in Western texts.
凡藥青，屬木入肝；赤，屬火入心；黃，屬土入脾，白，屬金入肺；黑，屬水入腎，此五色之義也。
The green medicines belong to the wood and go to the liver.
The red ones belong to the fire and go to the heart.
The yellow ones belong to the earth and go to the spleen.
The white ones belong to the metal and go to the lungs.
The black ones belong in the water and go to the kidneys.
This is the nourishment with the five colors.
凡藥酸者，能濇、能收；苦者，能瀉、能燥、能堅；甘者，能補、能和、能緩；辛者，能散、能潤、能橫行；鹹者，能下、能軟堅；淡者，能利竅，能滲泄，此五味之用也。
Sour medications can retain1 and gather2.
Bitter can drain3, dry4 and harden5.
Sweet can supplement6, harmonize7 and slow down8.
Pungent can spread9, soften10 and force movement11.
Salty can reduce12 and soften nodules13.
Bland taste can facilitate urination14 and eliminate dampness15.
This is the usage of the five flavors.
凡藥寒、熱、溫、涼，氣也。酸、苦、甘、辛、鹹，味也。氣為陽，味為陰。氣厚者陽中之陽，薄者陽中之陰。味厚者陰中之陰，薄者陰中之陽。氣薄則發泄，表散。厚則發熱。溫。味厚則泄，降瀉。薄則通。辛甘發散為陽，酸苦涌泄為陰，鹹味涌泄為陰，淡味滲泄為陽。輕清升浮為陽，重濁沈降為陰。陽氣出上竅，陰味出下竅。清陽發腠理，濁陰走五臟。清陽實四肢，濁陰歸六腑，此陰陽之也義。
All medicines have either cold, hot, warm or cool qi.
They are sour, bitter, sweet, pungent or salty in taste.
Qi is yang, taste is yin.
Strong qi is yang within yang, and mild [qi] is yin within yang.
Strong flavor is yin within yin, and mild [flavor] is yang within yin.
Mildness of qi causes release and dispersion; strong [qi] causes heat or warming.
The intensity of the taste discharges, lowers and drains. The mildness [of taste] opens.
Pungent and sweet disperse and are yang.
Sour and bitter can induce emesis or purgation and are yin.
Salty taste can cause emesis or purgation and is yin.
Bland taste can remove dampness and is yang.
Light and clear lifts and floats being yang.
Heavy and turbid sinks and descends being yin.
Yangqi produces the upper openings.
Yinqi produces the lower openings.
Clear yang spreads to the couli.
Turbid yin passes to the five zang-organs.
Clear yang strengthens the four limbs.
Turbid yin passes through six fu.
This is yin and yang.
凡藥輕虛者，浮而升；重實者，沈而降。味薄者，升而生；象春。氣薄者，降而收；象秋。氣厚者，浮而長；象夏。味厚者，沈而藏；象冬。味平者，化而成。象土。氣厚味薄者，浮而升；味厚氣薄者，沈而降；氣味俱厚者，能浮能沈，氣味俱薄者可升可降。鹹無升，辛甘無降。寒無浮，熱無沈，此升降浮沈之義也。
All light and hollow medicines are floating and rising.
The thick and concrete sink and lower.
The mildness of flavors lifts and gives birth. It is like spring.
The mildness of qi descends and gathers. It is like autumn.
The strength of qi floats and grows. It’s like summer.
The strength of taste sinks and stores. It’s like winter.
The harmony of flavors transforms and completes. It’s like earth.
The strong qi and mild flavor is floating and rising.
The strong flavor and mild qi is sinking and lowering.
When qi and flavor are both strong, they can float and sink at the same time.
When qi and taste are both mild, they can cause rising and falling at the same time.
Salty does not lift up.
Pungent and sweet do not lower.
Cold does not float.
Hot does not sink.
This is the right way of ascending and lowering, floating and sinking.
李時珍曰：升者引之以鹹寒則沈而暫達下焦，沈者引之以酒則浮而上至巔頂。一物之中有根升、梢降、生升、熟降者，是升降在物亦在人也。
Lǐ Shízhēn says:
That which is rising, lead it with salty and cold to sink into the lower burner.
That which is sinking, lead it with wines to float up, all the way to mountain top.
Just as from the root things rise, from the branches things fall. Young rise upward – ripe [fruits] fall
downwards. Just like ascending and descending in things, it is the same in men.
凡藥根之在土中者，半身以上則上升，半身以下則下降。藥之為枝者達四肢，為皮者達皮膚，為心、為乾者內行臟腑。質之輕者上入心、肺，重者下入肝、腎。中空者發表，內實者攻裡。枯燥者入氣分，潤澤者入血分。此上下內外，各以其類相從也。
All medicinal plants have their roots in the soil.
Their upper part lift and rise up, while the lower part go down and make it sink.
The seedling [rises] from the root and the tips of the roots go down into the ground.
The branches of the medicinal plant reach four borders.
The peel reaches the skin.
The heart and sprouts of the plant go into the zàng and fǔ organs.
When the substance is light, it lifts and goes to the heart and lungs.
Heavy ones go down and go to the liver and kidneys.
The hollow ones bring to the surface, and the heavy ones go inside and sink in.
Dry and dusty go to the area of qì. Soft and moist go to the area of blood.
This is the way of up and down, internal and external. Everything is the same everywhere.
凡藥色青、味酸、氣臊、性屬木者，皆入足厥陰肝、足少陽膽經（肝與膽相表裡，膽為甲木，肝為乙木）；
All herbs with color green, sour taste and having qi of rancid smell naturally belong to the wood. They enter foot jueyin ie. liver and foot shaoyang ie. gallbladder meridians. (The liver and gallbladder are biǎo-lǐ/external-internal. The gallbladder is jiǎmù – 1st heavenly stem wood; the liver is yǐmù – 2nd heavenly stem wood.)
色赤、味苦、氣焦、性屬火者，皆入手少陰心，手太陽小腸經（心與小腸相表裡，小腸為丙火，心為丁火）；
Those with red color, bitter taste and having qi of burnt smell naturally belong to the fire. They enter hand shaoyin ie. heart and hand taiyang ie. small intestine meridians. (The heart and small intestine are biǎo-lǐ. The small intestine is the 3rd heavenly stem fire and the heart is 4th heavenly stem fire.)
色黃、味甘、氣香、性屬土者，皆入足太陰脾、足陽明胃經（脾與胃相表裡，胃為戊土，脾為己土）；
Those with yellow color, sweet taste and having qi of sweet smell naturally belong to the earth. They enter foot taiyin ie. spleen/pancreas and foot yangming ie. stomach meridians. (The spleen and stomach are biǎo-lǐ. The stomach is the 5th heavenly stem earth and the spleen is 6th heavenly stem earth.)
色白、味辛、氣腥、性屬金者，皆入手太陰肺、手陽明大腸經（肺與大腸相表裡，大腸為庚金，肺為辛金）；
Those with white color, pungent/spicy taste and having qi of fishy smell naturally belong to the metal. They enter hand taiyin ie. lung and hand yangming ie. large intestine meridians. (The lung and large intestine are biǎo-lǐ. The large intestine is the 7th heavenly stem metal and the lung is 8th heavenly stem metal.)
色黑、味鹹、氣腐、性屬水者，皆入足少陰腎、足太陽膀胱經（腎與膀胱相表裡，膀胱為壬水，腎為癸水，凡一臟配一腑，腑皆屬陽，故為甲、丙、戊、庚、壬；臟皆屬陰，故為乙、丁、己、辛、癸也）。
Those with black color, salty taste and having qi of rotten smell naturally belong to the water. They enter foot shaoyin ie. kidney and foot taiyang ie. bladder meridians. (The kidneys and bladder are biǎo-lǐ. The bladder is the 9th heavenly stem water and the kidneys are 10th heavenly stem water.)
凡一臟配一腑，腑皆屬陽，故為甲、丙、戊、庚、壬；臟皆屬陰，故為乙、丁、己、辛、癸也
Every zang-organ match one fu-organ. All fu-organs belong to yang and therefore they are 1st, 3rd , 5th, 7th and 9th heavenly stems. Every zang-organ belong to yin and therefore they are 2nd, 4th, 6th, 8th and 10th heavenly stems.
十二經中，惟手厥陰心包、手少陽三焦經無所主，其經通於足厥陰、少陽。厥陰主血，諸藥入肝經血分者，並入心包；少陽主氣，諸藥入膽經氣分者，並入三焦。命門相火，散行於膽、三焦、心包絡，故入命門者，並入三焦。此諸藥入諸經之部分也。
Among the 12 meridians, there are also hand jueyin xinbao/pericardium and hand shaoyang sanjiao/triple heater which cannot be controlled [directly with medicines]. These meridians connect to foot jueyin and shaoyang. Jueyin masters and controls blood. Herbs that enter liver channel and area of blood, also enter to the pericardium. The shaoyang controls qi. The herbs that enter the gallbladder and area of qi, also enter to the triple heater. Mingmen is the ministerial fire. That which scatters and moves to the gall bladder, triple heater and pericardium also enter to the mingmen and also enter three heaters. Various herbs enter to several meridians.
Summary of reinforcing and reducing [methods] of the five elements 五臟補瀉之義
肝苦急（血燥苦急），急食甘以緩之；肝欲散（木喜條達），急食辛以散之；以辛補之，以酸瀉之（以散為補，以斂為瀉）。
Liver suffers from irritation* (blood dries and suffers from irritation). It is important to use sweet taste to loosen it. Liver wants to spread (as the wood likes orderly and freely reaching movement). Or hastily use bitter to scatter it. Bitter can reinforce the movement. Sour can drain it. (Scattering is to tonify [movement] and astringent is to drain it down.)
* 急 means impatience, irritation, anxiousness, restlessness and hastiness. It also mean pressingly important or have to do something.
心苦緩（緩則散逸），急食酸以收之；心欲軟，急食鹹以軟之；以鹹補之（按︰水能克火，然心以下交於腎為補，取既濟之義也），以甘瀉之。
Heart suffers from [too much] softness. (Softness can dissipate it). It is important to use sour to gather it. Heart likes flexibility. Quickly use salty to flex it. Salty refills it. (Water can conquer fire and fire descends to join the kidneys and reinforce it by helping to it be in proper state.) Sweet can drain it.
脾苦濕，急食苦以燥之；脾欲緩（舒和），急食甘以緩之；以甘補之，以苦瀉之。
Spleen suffers from dampness. One needs to use bitter to dry it. Spleen likes slowness. (Easiness and calmness.) You need to eat sweet to loosen it. Sweet reinforces and bitter drains it.
肺苦氣上逆（火旺克金），急食苦以瀉之；肺欲收，急食酸以收之；以酸補之，以辛泄之。
The lungs suffer from rising rebellious qi. (When fire increases it hurts metal.) Quickly eat bitter to drain it. Lungs like to gather so it is important to eat sour to gather. Sour can nourish it, pungent can drain it.
腎苦燥，急食辛以潤之；腎欲堅，急食苦以堅之；以苦補之，以鹹瀉之。
The kidneys suffer from dryness. Quickly eat pungent to moisten it. The kidneys like hardness, so it is important to eat bitter to harden it. Bitter can fill it, salty can drain it.
此五臟補瀉之義也。
This is the correct way of filling and draining five zang-organs.
Indications of six excess and healing them 六淫主治之義
風淫於內，治以辛涼，佐以苦甘，以甘緩之，以辛散之（風屬木，辛為金，金能勝木，故治以辛涼。過辛恐傷真氣，故佐以苦甘，苦勝辛，甘益氣也。木性急，故以甘緩之。木喜條達，故以辛散之）。
When there is excess of wind inside, heal it with pungent and cool. Assist with bitter and sweet. Sweet loosens and bitter scatters it. (Wind belongs to the wood, pungent is metal and metal can conquer wood. So heal with pungent and cool. In too much pungent there is a fear of injuring the true qi, therefore you need to assist with bitter and sweet. Bitter overcomes pungent and sweet tonifies qi. Wood has nature of quickness and sweetness can slow it. Wood likes to flow freely and pungent can [help to] scatter it.)
熱淫於內，治以鹹寒，佐以苦甘，以酸收之，以苦發之（水勝火，故治以鹹寒。甘勝鹹，佐之所以防其過，必甘苦者，防鹹之過，而又以瀉熱氣佐實也。熱淫故以酸收之，熱結故以苦發之），
When there is excess heat inside, heal it with salty and cold. Assist with bitter and sweet. Sour gathers it, bitter scatters it. (Water overcomes fire. So heal by salty and cold. Sweet overcomes salty. This is why assisting with [sweet] to prevents excess [of salty]. You need to use sweet and bitter to prevent excess of salty as it also drains hot qi and assists true [qi]. In excess heat the sour gathers it. In fire stagnation the bitter sends it out.)
濕淫於內，治以苦熱，佐以酸淡，以苦燥之，以淡泄之（濕為土氣，苦熱皆能燥濕，淡能利竅滲濕，用酸者，木能製土也）。
When there is excess damp inside, heal it with bitter and hot. Assist with sweet and bland. Bitter dries it and bland leaks it out. (Dampness is the earth qi, bitter and hot can dry it. Bland taste benefit the orifices and went out the dampness. Use sour to as wood can manage [proper function of] earth.)
火淫於內，治以鹹冷，佐以苦辛，以酸收之，以苦發之（相火畏火也，故治以鹹冷。辛能滋潤，酸能收斂，苦能泄熱，或從其性而升發之也）。
When there is excess of fire inside, heal it with salty and cold. Assist with bitter and pungent. Sour gathers it. (Ministerial fire respects fire and can be treated with salty and cold. Pungent can provide moisture and sour can astringe it. Bitter can leak the heat otherwise it can ascend due to its nature.)
燥淫於內，治以苦溫，佐以甘辛，以苦下之（燥屬金，苦屬火，火能勝金，故治以苦溫。甘能緩，辛能潤，苦能下，故以為佐也）。
Where there is excess dryness inside, heal it with bitter and warm. Assist with sweet and pungent. Bitter can lower it. (Dryness belongs to metal and bitter belongs to fire. Fire overcomes metal. Therefore can be healed with bitter and warm. Sweet can soften/relax, pungent can moisten and bitter can lower. This is why they are assisting.)
寒淫於內，治以甘熱，佐以苦辛，以鹹瀉之，以辛潤之，以苦堅之（土能製水，熱能勝寒，故治以甘熱。苦而辛，亦熱品也。傷寒內熱者，以鹹瀉之。內燥者，以辛潤之。苦能瀉熱而堅腎，瀉中有補也）。
Where there is excess cold inside, heal it with sweet and hot. Assist with bitter and pungent. With salty pours it down, with pungent moisten it and with bitter harden it. (Earth can control water. Hot can overcome cold. Bitter and pungent are both hot. In cold disease where there is heat, salty drains it. When there is dryness inside, pungent can moisten it. Bitter can drain heat and firm the kidneys. Draining the center can reinforce.)
此六淫主治各有所宜，故藥性宜明而施用貴審也。
This is how six excess can be healed, each with proper method. Therefore the nature of herbs should be clearly understood and their use be justifiable.
人之五臟應五行，金、木、水、火、土，子母相生。經曰︰虛則補其母，實則瀉其子。
The five zang-organs of man correspond to five phases/elements: metal, wood, water, fire and earth. Child and mother produce each other. The classics* says: In depletion reinforce the mother, in repletion drain the child.
*Nánjīng chapter 69.
又曰︰子能令母實。如腎為肝母，心為肝子，故入肝者，並入腎與心；肝為心母，脾為心子，故入心者，並入肝與脾；心為脾母，肺為脾子，故入脾者，並入心與肺；脾為肺母，腎為肺子，故入肺者，並入脾與腎；肺為腎母，肝為腎子，故入腎者，並入肺與肝。此五行相生，子母相應之義也。
It* also says: A child can cause the repletion of the mother. The kidneys are the mother of the liver. The heart is the child of the liver. So what enters the liver also enters the kidneys and heart. The liver is the mother of the heart. The spleen/pancreas is the child of the heart. So what enters the heart also enters the liver and spleen. The heart is the mother of the spleen and the lungs are the children of the spleen. So what enters the spleen also enters the heart and lungs. The spleen is the mother of the lungs, the kidneys are the children of the lungs. So what enters the lungs also enters the spleen and kidneys. The lungs are the mother of the kidneys and the liver is the child of the kidneys. So what enters the kidneys also enters the lungs and liver. This is the mutual generation of the five phases/elements and the true meaning of the relationship between child and mother.
* Nánjīng chapter 75.
酸傷筋（斂則筋縮），辛勝酸；苦傷氣（苦能瀉氣），鹹勝苦；甘傷肉，酸勝甘；辛傷皮毛（疏散腠理），苦勝辛；鹹傷血（鹹能滲泄），甘勝鹹。此五行相克之義也。
Sour damages muscles (astringents contract the muscles). Pungent overcomes sour.
Bitter damages qi (bitter can leak out qi). Salty overcomes bitter.
Sweet damages flesh. Sour overcomes sweet.
Pungent damages skin and body hair (scatters and disperses còulǐ). Bitter overcomes pungent.
Salty harms blood (salty can leak fluids*). Sweet overcomes salty.
This is the meaning of restrictions on five phases.
* 滲泄 might also be seen as two words. They could mean soak and leak. In connection with the blood and veins, this leaking and soaking might be understood as swelling. When too much salt is consumed, the body retains heightened sodium levels. This leads to an increased amount of fluid outside of the cells and causes swelling. Also if one has venous insufficiency where the valves of the veins are weakened, the blood flow back to the heart becomes inhibited. This eventually causes the (lower) extremities to become swollen and enlarged. Similar swelling can also be caused by vascular diseases. In TCM the veins are connected to the heart, which is controlled by the kidneys associated with the salty taste. However, this expression is usually translated as causing diuresis, which might be incorrect translation. There is also the matter of salty taste itself. It does not mean salt, but the taste which can be found in many foods and herbs.
酸走筋，筋病毋多食酸，筋得酸，則拘攣收引益甚也。
Sour affects the muscles. When the muscles have disease, one should not eat too much sour. The muscles receive the sour and [the sour] can produce muscular spasm and stiffness.
苦走骨，骨病毋多食苦；骨得苦，則陰益甚重而難舉也。
Bitter affects the bones. When the bones have disease, one should not eat too much bitter. The bones receive bitter and fullness of yin produces heaviness and makes harder to move.
甘走肉，肉病毋多食甘，肉得甘，則壅氣臚腫益甚也。
Sweet affects the flesh. When the flesh have disease, one should not eat too much sweet. The flesh receives sweet and obstructs the movement of qi and the abdomen becomes greatly swollen.
辛走氣，氣病毋多食辛，氣得辛，則散而益虛也。
Pungent affects the qi. When the qi has disease, one should not eat too much pungent. The qi receives pungent and scatters [the qi] giving rise to the emptiness [syndromes].
鹹走血，血病毋多食鹹，血得鹹，則凝澀而口渴也（鹹能滲泄津液）。
Salty affects the blood. When the blood has disease one should not eat too much salty. The blood receives salty and it coagulates, becoming uneven* and the mouth becomes dry. (Salty can leak fluids – jīn yè)
* See 澀 sè explained in connection with properties of different tastes.
此五病之所禁也。
These are the prohibitions of the five diseases.
多食鹹，則脈凝泣（澀同）而變色（脈即血也，心合脈，水克火）。
多食苦，則皮槁而毛拔（肺合皮毛，火克金）。
多食辛，則筋急而爪枯（肝合筋，爪者筋之余。為金克木，按肝喜散，故辛能補肝，惟多則為害）。
多食酸，則肉胝 而唇揭（脾合肉，其華在唇，木克土，胝音支，皮濃也）。
多食甘，則骨痛而髮落（腎合骨，其華在髮，土克水）。
此五味之所傷也。
From eating too much salty, the blood vessels coagulate, weep (alternative character for choppy) and [there is] discoloration. (The blood vessels correspond the blood. The heart is in connection with the blood vessels. Water overcomes fire.)
From eating too much bitter, the skin withers and the body hair fall. (The lungs are in connection with the skin and body hair. Fire overcomes metal.)
From eating too much pungent, the muscles contract and the nails wither. (The liver is in connection with muscles. The nails are surplus of muscles. It is the metal conquering wood and pushing down the livers joyful distribution [of qi]. Even as pungent can supplement the liver too much causes harm.)
From eating too much sour, the flesh thickens and the lips peel. (The spleen is in connection with the flesh and flower in the lips. Wood overcomes earth. To thicken means the limbs and skin thickens.)
From eating too much sweet, the bones becomes diseased and the hair fall off. (The kidneys are in connection with the bones and they flower in the hair. Earth overcomes water.)
These are the damages caused by the five flavors.
藥之為物，各有形性氣質，其入諸經，有因形類相者，如連翹似心而入心，荔枝核似睪丸而入腎之類。有因性相從者，如屬木者入肝，屬水者入腎，潤者走血分，燥者走氣分，本天者親上，本地者親下之類。有因氣相求者，如氣香入脾，氣焦入心之類。有因質相同者，如藥之頭入頭，幹入身，枝入肢，皮行皮。又如紅花、蘇木汁似血，而入血之類。自然之理，可以意得也。
Herbs have [their] substances. They have a shape, nature, qi and material substance. They enter certain meridians. As they have shapes, they reflect similar things. Liánqiào* resembles heart and enters the heart. Lychee seed resembles kidneys and enter the kidneys.
They have their own nature. If it is like wood, it enters the liver. If it is like water, it enters the kidneys. If it is moist, it enters the blood region. Dry enters the qi.
The origin of heaven is related to the above. The origin of earth is related to the below. This is because the qi seeks what is similar. If qi has sweet smell it enters the spleen. If qi has burnt smell it enters the heart. It is because their substance is similar. When using top of the herbs, it enters the head. The trunk of the herb enters the body. The branches enter the limbs. The bark moves to the skin. If [the herb] has red flowers or the herbs juice resembles the blood it enters the blood.
This is the natural logic and thus the idea can be grasped.
* Forsythia suspensa, which is commonly called weeping forsythia or golden-bell.
Theorising on Social and Embodied Aspects of Contemplative Practices Workshop was held in University of Tampere (Finland) during 13-14 July 2016. As an acupuncturist I considered the conference very important and thought provoking. The presentations were carefully planned, organized and very easy to follow. These short comments are thoughts risen during the presentations. Besides the commented speeches there were many other fantastic presentations. These few were selected as I felt them more “directly” related to my profession. For full program please refer to this page
Postdoctoral researcher Pessi Lyyra presented, among other theories, how Global Workspace Theory of consciousness can be used to explain mind observing its wandering and content. He mainly focused the question what is consciousness and how we can become aware of our mind observing the contents and what makes the content. It led me to reflecting the theory to experiences during Daoist contemplation practices and the art of acupuncture.
One thing that has always been hard to explain and to really understand is how we make the diagnosis. One can always lean on theory of Chinese medicine and categorizing the signs and symptoms. But in reality when we take pulse and inspect facial colors and tongue and interview the patient, how we really draw the conclusions we make?
Many long time practitioners often note that we just know. It takes years of study to understand the theory, but in the end, more we are able to empty our minds during the practical work and just observe, more accurate our diagnosis becomes. Slowly we become aware of different states of mind where we can “recruit otherwise unconscious sources of knowledge”. This also makes it more understandable how and why the experience of empty mind still relies on solid theoretical background while making the diagnosis.
The way Pessi Lyyra explained the unconscious specialized processors, global availability, mentalizing and self-observation made lot more sense compared to other theories I have come across earlier. Especially when reflected with the experience of mindfulness practices during the studies and practical work. Sometimes during the diagnosis we become aware of how we perceive in our minds colors, symbols, feelings and how different associations give spark for the realization of the symptoms. With these partly unconscious initial clues we formulate the diagnosis fitting to the Chinese medicine theory. The theory seemed also fitting to describe how in certain states of meditative practices you become aware of thinking process and dream formulation. And it also sparked few questions about lucid dreaming phenomena and interest to read more about the theory. I have to admit that the Global Workspace Theory was previously completely unknown to me but it was explained with such clarity that the basic ideas could be easily understood. And so I already collected few published papers on subject for further reading.
Kristina Eichel gave great and very entertaining speech about their research dealing with different testing methods and ways of measuring mindfulness. It was very refreshing critical overview of how “flawed” the testing and therefore the results can be. One of the examples was frequently used Mindful Attention Awareness Scale (MAAS) which we also had possibility to take during the presentation. She demonstrated how some of the audience got better results than much more mindfulness oriented Thai monks and presented possible reasons why the test might have “failed”.
In her presentation she showed the facts why many of the conclusion made from the studies might be misleading. She did not delve much in to software bug recently found from fMRI software but focused mostly on critique of questions and definitions.
These same problems are of course relevant to many other fields than mindfulness. It is basic problem every field of science faces. It is not rare to see a acupuncture study which has clearly biased or very unclear questions. But this has also lot to do with clinical practice where we ask questions from the patients as part of the diagnosis. One of the basic questions many acupuncturist use is that if one wakes during the night to take a leak. The question is frequently used, among many other questions, to map functioning of the kidneys and also partly functioning of the nervous system. But it not that often that an acupuncturist really spends time thinking about why he/she was given the answer. For example it is not infrequent that nowadays a patient works in late shifts and return home late at night and eats and drinks something before the bed. Knowing this the answer would tell a different story than it would otherwise. Very similar example is bed wetting of child. The acupuncturist often just consider the traditional explanation of kidneys and/or feeling of insecurities in many cases. It is sometimes very easy to forget simple question of how much the child drinks before going to sleep.
As I also practice contemplation this kind of research also feel very relevant. I was truly “relieved” to hear how there is not even clear and generally agreed definition of what mindfulness truly is and therefore it is nearly impossible to really try to measure it. Her comments seem to corresponds to experiences of different types of mindful states.
Dr. Catherine Wikholm is co-author of The Buddha Pill: Can Meditation Change You. Last year I had read news about her findings about darker side of meditation but her presentation brought the subject so much more touchable. Just like Kristina Eichel she criticized the way we measure happiness and relaxation and generalize the benefits of the mindfulness without willingness to see the downsides or even considering if there are enough evidence for claimed benefits.
The findings she brought to our attention were plain and simple – mindfulness or meditation is not always just relaxing and quick way to happiness. In worst case it might be a shortcut to asylum. At least 60% of practitioners have suffered at least one negative side effect even though these are rarely mentioned in modern mindfulness literature. Most of these are minor and short lived annoyances but it is still important that we are aware of them.
In a way I consider her speech one of the most relevant for clinical work. Partly because I have encountered people with mental problems, some of which have gotten worse through mindfulness. I am also aware of one Finnish man who was hospitalized after Vipassana retreat and few others whose panic attacks have become much more frequent after the practice. Different kind and degrees of dissociative experiences actually seem to be “quite common”. Even though we cannot compare acupuncture or other CAM-therapies directly to meditation, there is very real possibility to encounter the same phenomena in different CAM treatments. It is not just once when the patients have reported mood swings, slight dissociation, resurfacing of past traumas and psychosomatic reactions to these traumas after acupuncture or massage based therapies.
Beside acupuncture I find this topic to be extremely fascinating. As I have been “researching” roots of Daoist contemplative practices and their connection with Chinese medicine (values, ideals, language, teaching, conception of disease and idea of being human) I have come across with Daoist texts mentioning these same problems. For example in Dìngguānjīng 定觀經 mentions how trying to control mind too harshly results in disease and madness. It also explains how the possible visions of monsters and demons are all according ones own heart (=mind). For the same reason visions of immortals and gods were seen as good sign. Daoist writings outline experiences of detachment, hallucinations and other experiences that can be perceived in positive or negative way. In Daoist texts there are also different concepts of emptiness. In early literature there are for example kōng 空 and xū 虛. As words they both mean emptiness and they seem to got mixed later after Tang-dynasty. Kōng is used some times to denote emptiness and meaningless common in depersonalization-derealization syndrome. This can lead to high anxiousness or certain forms of nihilism where one loses interest in everything and becomes depressed. Xū on the other hand is seen as emptiness which is the goal of apophatic contemplation practices which were common in Proto-Daoism and early Daoism. While approaching the emptiness you still need to be able to maintain “light in your heart”. This also reminded me of experience of dark night of the soul that was well known in Christian forms apophatic prayer/meditation.
Catherine Wikholm pointed out how the mindfulness practices have their origins in the religious practices and how the practitioners knew to prepare for certain “rattling effects”. The idea was in a way to crush the ego and we should not think that it was easy thing for the ego to handle. This problem of losing the roots also came up in presentations of several other speakers especially in professor Ronald Pursers (San Francisco State University) speech Beyond Neoliberal Mindfulness: Towards a Critical-Contemplative Studies Agenda.
The speech by Suvi Salmenniemi had the most direct focal connection to alternative and complementary medicines. Her research was about therapeutic discourse in Finnish politics. Even though the most of the patients using acupuncture in Finland are female, I hadn’t considered it in the connection with political aspect and gender studies. The speech gave me many insights to some of the discussion I have had with my patients.
In her presentation she gave us an overview how the gender and politics are connect in three fields of therapeutic technologies:
1. CAM-therapies & spiritual practices
2. Self management – self leadership
3. Empowerment & self-help groups for women
It was fascinating to see how she had decided to divide these as the mentioned fields are often highly interwoven. Especially in case of therapists, who often seems to fall in all the categories at the same time. Suvi Salmenniemi also highlighted the political values which were most prominent, some reasons for them and how they fits to larger political change in Finland.
It was fun to hear the research and thoughts about the same things one observes during patient interviews. Women often express two very contrasted ideas about femininity and ideal female. The other image is strong, independent woman who can stand up for her rights. The other one is soft, accepting, loving and fragile. In the clinic many women are balancing between this ideals and wish either to relax and not to be so demanding to them self, or they want to find courage to stand up and say no. Both are often speaking about womanhood.
Professor Suvi Salmenniemi spoke of these same images also in context of Finnish stories of strong and hard working woman and social norms. She also detailed discourse used in these connections and forms of modern political activism they implicate.
David Forbes gave striking commentary and critique for using Mindfulness in education (among other uses). He was not against the mindfulness itself but demanded attention for the much deeper issue. Why we really need it? For what ends? Is it good to become more productive and more open and accepting while our society would need great change? We are now trying to cope “all this shit” with mindfulness.
His presentation delved deep into how we make the studies, to which do the studies concentrate on and how we should expand the studies to include social change and context. He used integral theory by Ken Wilber and modified version from Jane Loevinger’s theory about stages of ego development to explain how we could go deeper into potential of using mindfulness and meditation research to understand and maybe even to promote the change. I found his speech to be highly needed.
Like many others pointed out that we have extracted a simple technique out of old traditions (and I am intentionally using plural here), poking it a bit and then calling it scientific. While, at the same time, being even unable to define it, we have sold it to masses for very different purpose. And the masses have converted it to a tool serving our current way of economy-centered consumerist lifestyle. This lifestyle, mentality, forgetting the past&future and our narrowing conception of time was also addressed by John R. Williams from Yale University in his wonderful speech Being Here Now and the End of Time.
As an acupuncturist I have to come across this same dilemma in professional life. Acupuncture and Chinese medicine has become more and more just a way to cope this society. Every year we get more scientific studies showing the effectiveness of our beloved art. But at the same time we are trying to use it just as a different kind of pill extracted from vast tradition and rich cultural context to serve our needs to cope all this. We no longer try to adhere the ideals and values of the traditional context. In the old philosophical tradition it was more about the way of life, not just healing of symptoms caused by losing the way.
Final Comment
Even as the philosophical sides of art of living from different medical and religious (be it Buddhist, Daoist, Christian etc.) traditions have been secularized away and from this solitary ingredient we have composed array of new Prozacs for this century, we still follow the tradition in a way. Even the most superficial and for-the-profit mindfulness courses have produced certain “awakenings” as their by-product. What was meant to produce more efficient and content worker sometimes flowers in resignations and delivers us an individual who incorporates new ideals and values which appeared in speeches of Suvi Salmenniemi and David Forbes. And in the end many contemplative traditions have asked us to throw away all the traditions and to just contemplate.
Sūn Sīmiǎo (孫思邈) is one of the best known of ancient Chinese doctors. According historians Sūn Sīmiǎo lived between 581-682. Legends however tell that he lived more than 140 years and his body did not decay after his death. When he was buried his body was light as plain clothes. He, like many other great doctors, was also alchemist and scholar of classical Daoist scriptures like Dàodéjīng (道德經) and Yìjīng (易經).
Today every student of Chinese medicine knows his name and at least two of his works – Essential Prescriptions Worth a Thousand in Gold (千金要方 Qiānjīn Yàofāng) and A Supplement to Prescriptions Worth a Thousand in Gold (千金翼方 Qiānjīn Yìfāng). These works are both huge 30 volume writings combining knowledge from many classics. They are still in use today. The influences of Buddhist medicine coming from India during early Tang-dynasty are also visible in these works and his other writings. The knowledge Sūn Sīmiǎo collected was so vast and important that he became known as King of medicines (Yàowáng 藥王) and temples were later built in his honour.
Like many other great scholar doctors he also wrote about alchemy and ways of preserving life. One of these writings is Inscription of Preserving Shén and refining Qì (Cúnshén liànqì míng – 存神錬氣銘) which is found in Daoist Canon (DZ 834). Today many scholars and doctors consider these texts as mere wishful thinking. Regardless the truth studying them give us great deal of information about the philosophy and world view of the most skilled doctors in past and helps us to understand and follow their thinking through the classics.
Note: While reading the following translation please bear in mind that the Heart also means Mind, Shén is usually translated as spirit and Líng is could be roughly translated as the Great Spirit or Numinous.
夫身爲神氣之窟宅
神氣若存身康力健
神氣若散身乃死焉
若欲存身先安神氣
即氣爲神母神爲氣子
神氣若倶長生不死
Human embodiment is dwelling place of Shén and Qì
If Shén and Qì are stored the embodiment is tranquil, strong and healthy
If Shén and Qì disperse the embodiment dies
If one desires to support the embodiment [one must] first calm Shén and Qì
The Qì is mother of Shén, Shén is the child of Qì
If Shén and Qì are whole the life is long and there is no death
若欲安神須煉元氣
氣在身内神安氣海
氣海充盈心安神定
定若不散身心凝靜
靜至定倶身存年永
常住道源自然成聖
If one desires to calm Shén one must refine Yuánqì
[When] Qì is within embodiment
The Shén is peacefully in Qìhǎi
[When] Qìhǎi is full and overflowing
The Heart is calm and Shén is settled
If [Shén] is settled and not dispersing
The embodiment and Heart are concentrated and tranquil
Tranquility peaks to being settled completely1
The embodiment is maintained years everlasting
Always dwelling at the source of Dao and one naturally becomes a Saint
1. (定倶 term comes from Buddhist sources and is usually translated as Samadhi)
氣通神境神通慧命
命住身存合於眞性
日月齊齡道成究竟
依銘煉氣欲學此術
Qì is connected to condition of Shén, Shén is connected to wisdom and destiny (Mìng)
Destiny residing within [constantly] maintained embodiment unites with True nature
[Thus one obtains] age equal to Sun and Moon and Dao is obtained
According the inscriptions of refining Qì if one wishes to learn this technique
先須絶粒安心氣海
存神丹田攝心靜慮
氣海若具自然飽矣
專心修者百日小成三年大成
初入五時後通七候
First the cereals must be renounced and Heart must be placed to Qìhǎi
Store Shén in Dāntián and collect the Heart to tranquillize [its] anxieties
When Qìhǎi is whole one is naturally satisfied
In concentrated Heart cultivation 100 days [bring] small accomplishments
Three years [bring] great accomplishments
First one enters five states [of mind] and then one can go through seven stages
神靈變化出沒自在
峭壁千里去住無礙
氣若不散即氣海充盈
神靜丹田身心永固
自然迴顏駐色變體成仙
隱顯自由通靈百變
名曰度世號曰眞人
Shén and Líng transform and change exiting and submerging freely
Steep cliffs or thousands miles, leave or staying without hindrances
If Qì does not disperse Qìhǎi fills to overflowing
[When] Shén is still in Dāntián, the embodiment and Heart are always constant
Naturally returns the [youthfulness of] colors to facial features and stature
The embodiment changes to immortal
The hidden and obvious [reveal their] natural origins
One understands hundreds of transformations of Líng
This is called Passing through the world
[One is then] entitled as True person (Zhēnrén)
天地齊年日月同壽
此法不服氣不嚥津不辛苦
要吃但吃須休即休
自在自由無阻無礙
五時七候入胎定觀
夫學道之人入有五時
Heaven and Earth are like his years, sun and moon like his lifespan
With this way one does not [need to] swallowing Qì or saliva nor is it exhausting or painful
[When] needs to eat one just eats, [when] requires rest one sets to rest
Naturally and spontaneously without blocking and without obstacles
Five states and seven stages [all happen by] entering the womb and fixing the contemplation
Student of Dao starts with five states
第一時心動多靜少
思綠萬境
取捨無常
忌慮度量
猶如野馬
常人心也
1. State: Heart has lots of movement and peace is minimal
[In mind] thoughts, green colours and 10 000 things
Conditions come and go without continuity
Jealous, anxious, considering and measuring like a wild horse is the usual human Heart
第二時心靜少動多
攝動入靜
心多散逸
難可制伏
攝之勤策
追道之始
2. State: Heart has very little peacefulness but lot of movement
[When] regulating movement one enters to peace but Heart disperses and escapes often
[Mind] is difficult to control or suppress and direct it to [this] method
Here the pursuit for Dao begins
第三時心動靜相半
心靜似攝
心常靜散相半
用心勤策
漸見調熟
3. State: The Heart moves and is still equally
Heart is peaceful and seem directed
Heart in general is peaceful and scattered in equal amounts
[One is able to ] use Heart for the method
Gradually consciousness adjusts and becomes skilled [using the method]
第四時 心靜多動少
攝心漸熟
動即攝之
專注一境
失而遽得
4. State: Heart has lots of peace and little movement
The Heart is collected and more and more skilled in [technique]
The movement is right away directed with it
One is truly focused to the present
If [concentration is momentarily] lost then [focus is] immediately obtained
第五時心一向純靜
有事無事
觸亦不動
田攝心熟
堅散准定
從此已後處顯而入七候
任運自得非關作矣
5. State: The Heart has unified direction and is pure and calm
Then doing is not doing and [even] emotional blows don’t move
[Dān]tián has gathered Heart deeply and steadfastly the scattered has made to set
This already completed ones place is clear and one enters to the seven stages
Making use of [method] one naturally obtains [Dao] without obstructions!
第一候宿疾並銷
身輕心暢
停心人内
神靜氣安
四大適然
六情沉寂
心安懸境
抱一守中
喜悅日新
名爲得道
1. Stage: Old diseases dissolve
The embodiment becomes light and the Heart joyful
[When] Inside man the Heart is meditative Shén is tranquil and Qì is peacful
Four big (elements) are married and six passions are in profound peace
The Heart is peacefully suspended [over] circumstances and embraces unity and protects the center
Joyfully happy about every new day
This is called “Obtaining Dao”
第二候超過常限
色返童顏
形悅心安
通靈徹視
移居別郡
揀地而安
鄰里知人
勿令舊識
2. Stage: Crossing over normal limits
One’s appearance returns to younger outlook, form is joyous and Heart is in peace
One opens to Líng and has [all] penetrating vision
Change [your] residence, leave [your] country, select place and settle down
Associates and relative who [once] had known one, no longer recognize him
第三候延年千載
名曰仙人
遊諸名山
飛行自在
青童侍衛
玉女歌揚
騰躡煙霞
綠雲捧足
3. Stage: Prolonging life years to thousand
This is called immortality
Traveling all famous mountains, flying and moving freely
Azure servants follow as guardians, jade women are singing praises
Rising and walking vaporous rosy clouds, green mists offer its support
第四候煉身成氣
氣繞身光
名曰眞人
存亡自在
光明自照
晝夜常明
遊諸洞宮
諸仙侍立
4. Stage: Refining the embodiment to Qì
Qì revolves [ones] embodiment with light [and one] is called True Human (Zhēnrén)
Appearing and disappearing (living and dying) freely
Brightness and light naturally shines and day and night are constantly illuminated
One can travel all caves and palaces or attend all immortals immediately
第五候煉氣爲神
名日神人
變通自在
作用無窮
力動乾坤
移山竭海
5. Stage: Refining Qì to become Shén
One is called Spirit-human (Shénrén)
Transforming and going freely and doing and using without exhaustion
One has power to move Qián and Kūn (Heaven and Earth)
Move mountains or empty the seas
第六候煉神合色
名曰至人
神既通靈
色形不定
對機施化
應物現形
6. Stage: Refine Shén and uniting it with color (substances creating the body)
[One] is called Perfected man (Zhìrén)
[Being] Shén already one connects to Líng
Color and form are not fixed
They respond to moment by changing
And [one] reflects other beings with his shape and form
第七候身超物外
迥出常倫
大道玉皇
共居靈境
聖賢集會
弘演至眞
造化通靈
物無不達
修行至此
方到道源
萬行休停
名日究竟
7. Stage: Embodiment transcends outside material
One distances oneself outside all normal order [of the world]
Together with Jade Emperor of Great Dao reside in Líng-realm
Saints and wise assemble spreading the greatest truth of Mother Nature and universal Líng
There is nothing that could not be reached
Cultivation culminates at the root of Dao
10 000 ways all end here and this is called The Ultimate
今時之人
學道日淺
曾無一候
何得通靈
理守愚情
保持穢質
四時遷運
形妄色衰
體謝歸空
稱爲得道謬矣
People of this age study Dao less [each] day and cannot [obtain even] the first stage
How could they obtain universal Líng?
Ruled with maintaining their stupidity and sentimentality
Only preserving and holding on to their filth and material [wealth]
Four seasons turn and change, their shapes distort and color (body) grows weak
Their substance declines and [they] return to the emptiness
To call this obtaining Dao is absurd!
此胎息定觀是留神駐形之道術
在口訣不書於文
有徳至人方遇此法
細詳留意 必獲無疑
賢達之人 逢斯聖矣
These Daoist techniques of embryo-breathing and fixed contemplation keep Shén and halt form
[These] were transmitted orally and not written in language
Having the virtue to meet the Perfected man and this teaching
[One must] be very precise and throughout to keep the idea
These must be learnt without doubts.
Man worthy of attainment will meet this Saint