THE DAO OF LONGEVITY

      Accordingly to the Chinese medicine humans should live in harmony with themselves, with each other, and with the natural world. The most important classic of Chinese medicine, the Huang Di Nei Jing (Yellow Emperor’s Inner Classic; c. Han Dynasty), explains this in detail. In the very first chapter of the book the Yellow Emperor asks his physician Qi Bo to explain why even though in ancient times people were healthy and lived at least 100 years, today they fall apart a half that age. Qi Bo’s answer is very direct – people in ancient times knew the Dao and followed the patterns of Ying and Yang. While this statement, despite its directness, is both broad and profound, it can be understood that one of the most important methods of living a long and healthy life is to understand the basic patters of the natural world and live in a way thet moves with, rather than against, these patterns.

      In modern times this seemingly simply advice seems to be harder and harder to follow. Despite the changing days, we work long hours ignoring nature’s admonition to rest sometimes and work other times. With modern shipping and refrigeration, we have access to practically every type of food there is, at any time of the year; gone are the seasonal foods of our ancestors. Certainly not all the conveniences of modern living are bad, and many contribute to our health. Yet, some very simple recommendations on how we can harmonize with the seasons are useful. In this article we will explore the current season – Spring.

UNDERSTANDING THE SEASONS – YIN, YANG AND THE FIVE PHASES

      Yin-Yang Theory (Yin Yang Li Lun) is one of the fundamental Chinese theories that describes the natural world and the relationships therein. The terms Yin and Yang each originally referred to the shady and sunny sides of a hill respectively, and are used to describe pairs of complementary opposites. In the body this can be seen for example as the pairs of inside and outside, front and back, organs that store or move, and blood and qi. In the natural world Yin and Yang relate to cold and hot, and the constant movement of the seasons from winter (Yin) to summer (Yang). Like the seasons, Yin and Yang also describes the course of each day as the sun sets and rises.

       The second theory used extensively in Chinese medicine to describe the body, the natural world, and the relationship between the two is Five Phase Theory (Wu Xing Li Lun). While some translators render this as “Five Elements,” this is a very, very poor translation. The Chinese word after “five” is xing, a word that means “go,” “travel,” or “walk.” The Five Phases therefore can also be understood as the Five Movements – in other words they describe something active and changing, not something static like an “element.” The Five Phases also are extrapolation from Yin and Yang where two of the Phases are Yin (Metal and Water), and two are Yang (Wood and Fire), with one Phase (Earth) harmonizing and mediating between the others.

       Taken together, Chinese medicine believes that there is a seamless continuum between the body and the environment around us. Inside each of us there is Yin, Yang and the Five Phases. If we understand this we can see that what we do, what we eat, how we sleep, or even how we think can help harmonize our bodies with the movements of the natural world.

SPRING AND WOOD

     The Five Phases are Wood, Fire, Earth, Metal and Water, and each of these phases represents a wide range of phenomenon. Spring is the time of the Wood phase, so in order to understand Spring we first need to understand Wood phase.  In the Huang Di Nei Jing (or Neijing for short) there is a famous 8 character statement says – “Spring gives birth, Summer grows, Autumn harvests and Winter stores.” The movement of Spring is to give birth. This Chinese character, sheng, also means “alive,” “unripe,” or “cause to happen.” The image of Wood and Spring is that of a beginning. Spring is the start of grown, the beginning of plants starting to come out of hibernation. It is the time when the earth starts to warm and wake up from Winter’s slumber. As such, Spring is a time of Yang, as Yang symbolizes expansion and growth. Likewise, in our body, we should assume the movement of Yang expansion and growth in order to harmonize with the season. Thus, in the Neijing it says – “in Spring and Summer nourish Yang, and Autumn and Winter nourish Yin.”

THE NEIJING ON SPRING

       The description of Spring starts with, “The three months of Spring, they denote breaking open the old to create the new. Heaven and earth together generate life and the Ten Thousand things begin to flourish.” We see the basic idea previously mentioned, that Wood phase, which represents the beginning of upwards and outwards movement, is associated with Spring.

     This chapter continues with  some basic recommendations. “Go to bed later in the evening, but rise early. Upon waking take a walk in the court-yard, loosen the hair and relax the body, thus focusing the will on life.”

      The next section of the Nejing passage says something a bit more esoteric: “Give life and do not kill. Give and do not take. Reward and do not punish.” What does this mean? The Wood phase represents the beginning of life. Killing, taking and punishing all go against the movement of birth, creativity and freedom.  So, in order to harmonize with Spring, even our thought patterns need to be adjusted. Spring is the time to start new projects, or to encourage other people’s new endeavors. It is the time to think new ideas and make new plans in all aspects of our lives. According to the Neijing, when we accomplish all of this, we are acting in resonance with the Qi of Springtime, and thus we have accomplished a Nourishing of Life. If we do not follow these seasonal recommendations we potentially harm the Liver, the Wood organ, and then suffer cold type diseases in the Summer that follows.

EATING FOR SPRING

      In Spring diet should primarily be focused on supporting normal Liver function, as the Liver relates to Wood from a Chinese medical perspective. The Liver in Chinese medicine is responsible for normal coursing and moving of the qi and blood internally. Foods that have this Yang function of coursing the qi and blood, or creating movement in general, have an acrid, or mildly spicy flavor. Acrid culinary herbs include onions, scallions, garlic, cilantro, ginger, basil, dill, fennel, and bay leaf. Additionally, Spring is the time to eat plants that are young and thus have the quality of growth associated with Wood. These include young greens, sprouts, or sprouted grains. The specific grain of the Wood phase is wheat, which is also eaten in Spring provided the person eating it has no specific allergies or sensitivities. Seasonal foods that are harvested in Spring include chard, arugula, new potatoes, asparagus, and eggs.

      In general Spring is the time to eat lighter foods than those consumed in the colder weather. It is also the time to eat less.

       Even the method of cooking food should be adjusted to the season. In Spring foods should be cooked quickly over high heat. This type of rapid cooking leaves food, especially vegetables, not completetly cooked. An example of this type of cooking is sautéing with a small amount of cooking oil. Other appropriate methods of cooking vegetable include light steaming or blanching.

TEA THAT SUPPORTS LIVER

        For this tea steep either bags of dried peppermint tea or, if available, crush fresh peppermint leaves in boiling water. Add to this liquid several thin slices of fresh lemon including the peel. Some sweetener such as honey can be added to taste. This simple tea combines the acrid flavor of peppermint with sour citrusy lemon, a basic combination that courses and soothes Liver qi. Practitioners of Chinese medicine can use this tea as a dietary substitute for the famous Liver coursing formula, Xiao Yao San, which also utilizes the combination of acrid and sour flavors.

ACCUPRESSURE

       In Spring acupressure can be done to ensure smooth movement of Liver qi. One basic point combination for this is known in Chinese as the “Four Gates” (Si Guan). The Four Gates are comprised of two acupuncture points, one on the hand and one on the foot. Since the points are stimulated on both the left and the right, there are four locations in total, making up the Four Gates.

      The first of the points is located on the back of the hand between the thumb and first finger. In Chinese this point is called He Gu and it is found along the Large Intestine channel. He Gu is a major acupuncture point for moving qi in the body, especially in the upper part. It also stimulates the Yang qi as well as expels Wind from the body, the pathogen of Spring. It can be stimulated to treat seasonal allergies, headache, spasms in the body, and even pain in the abdomen or lower back.

        The second point of the Four Gates is Tai Chong, the third point of the Liver Channel. This point also has a strong function in moving the qi in the body to regulate the Liver. It is found on the top of the foot in the space between the first and second metatarsal bones. Like He Gu, Tai Chong treats headaches and various pains and spasms in the body. Furthermore, Tai Chong has a beneficial effect on the eyes, treats dizziness, and seasonal allergies. It also treats painful menstrual cycles. Together, He Gu and Tai Chong are one of the most important acupuncture point combinations for ensuring smooth moving qi in the body. These points can be stimulates several times a day. To do so, apply deep pressure to the points with the thumb, until a slight soreness or numbing sensation is felt. Hold pressure for 20 to 30 seconds, relax, and then repeat several times.

       CONCLUSION

        Many of us are consumed with the fast pace of modern life we rarely are sensitive to the changes going on around us all the time. The wisdom of Chinese medicine though is clear. When we situate ourselves inline with the changing seasons we mimic the very flux of Yin and Yang in the universe. Moving in this flow enhances health and happiness.

While the recommendations in this article are general and can be applied by those in good health, some recommendations may vary based on the specific predispositions or disease conditions in each person. People with preexisting diseases should seek the guidance of a professional licensed practitioner of Chinese medicine who can make an individual assessment.

Qi

The Journal of Traditional Eastern Health & Fitness

Volume 23, No. 1

Spring 2013