​If you go to the mountains or in a city in Switzerland and walk into a café with a bakery, you may get a warm drink and, order a zvieri, a snack like Apfelstrudel with cream or vanilla sauce. Or you may take home something from a mountain bakery, like a Birnenbrot, perhaps a Zimtschneken from a regular city bakery, or make Swiss traditional Christmas cookies like Zimtstern, never giving it a second thought. We may associate these with Switzerland but never really realized that one key ingredient which has become traditional food, does not have its roots here but in faraway places. I am referring to Cinnamon. It sits in the spice cupboard of most households in Switzerland and probably Europe but we don't give a second thought about where it comes from, what it actually is or what it does to our bodies. Europeans went in search of spices in the 15th century, which were previously lacking or expensive if they actually managed to get them. This led to colonization of lands, so that the supply of spices became commonplace, as it is today.
 
Cinnamomum has 2 varieties: Cinnamomum verum and Cinnamomum cassia. C. verum means "true cinnamon," which comes from Sri Lanka and is more expensive, as it is rarer. C. cassia or just Cassia is originally from China and has multiple varieties that is now grown in Indonesia, Vietnam and many other South-East Asian countries. Most of the Cinnamon that we get in our stores is actually Cassia, which has a stronger, pungent scent than true Cinnamon and is obviously cheaper, as more countries grow and produce it. If you look at the picture above, you will the see the 2 quills with many thin layers on the right, packed together to create 2 thick quills. This is Cinnamomum verum, true Cinnamon from Sri Lanka. The other 3, which are one thick bark curled to form the quill, are Cinnamomum cassia. In Malaysia, which also grows Cassia, we call Cinnamon Kayu Manis - Sweet Wood. It is often used in curries but seldom in sweet foods.
 
In Chinese Medicine, we use Cassia regularly. In fact, it has many classical formulae In the Chinese Materia Medica with Cassia as a base. In the Shang Han Lun (Treatise on Cold Disease) written in ca. 200 CE by Zhang Zhong Jing, Cassia-based formulae are some of the most important formulae to treat cold conditions. We have 2 forms of Cassia that we use: Guì Zhī, Saigon Cassia Twig and Roù Guì, Saigon Cassia Inner Bark. Both have spicy and sweet flavors, but their temperature differs; the twig is warm and the bark is hot. It makes sense that the younger twigs would be less hot than the inner bark of an older tree. Their organs and functions slightly differ too. Guì Zhī enters the organs of the Heart, Lung and Bladder, while Roù Guì enters the Heart, Kidney, Liver and Spleen. Both will warm and enter the Heart, as such a very important herb in treatment of issues that affect the chest, like chest colds, palpitations or even circulation issues. They can also be used for edema, or swellings in the body, which is often an issue of the lack of circulation of Yang in the body. If you are experiencing any of these themes, talk to your practitioner about using Herbal Medicine.
 
There is a school of thought in Chinese Herbal Medicine called the Fire School. The basic precept of this school of thought is that humans come into the world with a strong Yang capacity, i.e. the capacity to self-heal. As we get older and/ or drain our Life Essence, this capacity to self-heal diminishes. One of the herbs that this school of thought favors in its treatments is Cinnamon, as it is seen as an herb that will replenish the Yang in the body.
 
Cinnamon is one of those underrated herb. We use it in so many dishes and desserts yet we barely give it our attention as a medicine. But we also know that as a spice, if we put too much of it in a dish, it can be unpleasant and even nauseate. As stated in previous blogposts - Food is Medicine. Use Cinnamon sparingly in a dish but use it regularly. Drink the Indian Chai Masala regularly on cold days; it contains Cinnamon and Ginger, as well as other herbs that warm the body. Put a dash of powdered Cinnamon in your oatmeal, or in your apple compote. It brings a little zing into an otherwise plain food, in terms of flavor, but supplements warmth that we are lacking at this present moment in winter.  
 
 
 
 
Image Cinnamon by Elaine

The scene is set. Two Tai Ji Quan players are about to engage in a fight. They stand facing each other, neither begins, neither moves. They wait for the other to begin the attack. They are standing still, yet nothing is static. Qi is flowing, they are both sensing the subtle changes of the other and the environment. Through sensing, comes awareness. A Tai Ji Quan player will have an edge over the other, if her/his ability to sense is more acute. The moment one begins an attack, s/he has begun a forward, outward motion of energy, transmitting her/his information of her/his energetic distribution to the opponent, who will then utilize this energy to a counterattack. As such, no Tai Ji Quan player would make the first move, unless s/he is sure that her/his Qi is stronger than the other. Check out this clip from the movie "Hero," from many years back. It is not of Tai Ji Quan but demonstrates what I am trying to describe very well.   
 
Tài Jí Qúan太極拳, sometimes written as Tai Chi Chuan (Wade-Giles romanization), translates as "Supreme Ultimate Fist." As you may have read in a previous post, Tai Ji Quan is a martial art with Chinese roots. It is estimated that 300 million people from at least 57 different countries practice Tai Ji Quan, making it one of the most practiced martial arts in the world. However, many have no idea that it a martial art, even those who practice it, as it has been transformed into a method of maintaining health or a form of dance. And why should it not be so? If something has the ability to adapt better in a changing environment over a period of time, then this adaptation will ensure its survival. This is something that has helped Tai Ji Quan to persist and thrive in the world, as people of all ages, children, adult and elderly practice this art with different emphasis and intentions set by its practitioner. Maybe it is even this skill to adapt to change, which is in itself a flexibility in being, that the Tai Ji Quan practitioner acquires through the practice of this art. One image my Tai Ji Quan teacher, Donald Rubbo, used to present was of bamboo. He described how bamboo is flexible and bends with the wind without breaking, as compared to rigid trees that may be strong but break due to the lack of flexibility under the strain of strong winds.  
 
Tai Ji Quan is considered an internal martial art, meaning that the energetic work is done inside the body, versus an external focus where emphasis is placed on external strength. It is based on Daoist philosophy and the principles of Yīn-Yáng, which many of us know as the diagram with the black and white 'fish;' white fish with black eye and black fish with white eye. Master Huang, master of Tai Ji Quan, calligraphy and dance, describes the philosophy of Tai Ji and Yin-Yang very well through movement as well as intellectually. One of the Daoist ideas that is key to Tai Ji Quan and Chinese Medicine is the principle that we, all living beings living in this world, are connections between Heaven and Earth; the sacred trinity. If we learn to be and stay connected constantly to this Heaven-Earth power, we are always filled with Qi; thus, we are able to conserve our own personal Qi and Jing (life Essence) to maintain life in our bodies. A manifestation of Yin-Yang is in the form of the elements Fire and Water: 
 
"Fire rises and water flows down. Water can put fire out when placed on top. This is reversing. It is a natural law that never changes. However, when the water flows down and you put your pot under it to stop it from reaching its extreme limit, the result is the boiling of water. This is called Yin-Yang reversal theory that allows one to make use of the natural laws. The T'ai Chi boxing system is based on this reversal theory, which is used in every aspect of the skill." (Kuo, Guttman, 1994, p.1)
 
Tai Ji Quan applies these philosophical principles into movement and through practicing these movements regularly, we begin to embody these principles in living our daily lives.
 
Going back to that first scene in which I described the two players; my teacher used to emphasize to us to 'play' Tai Ji Quan when we got too serious thinking and trying to make the correct form or application. We learned to move slowly but also quickly, when it was needed. In moving slow, one becomes aware of the subtle changes in weight distribution on the different aspects of the feet; thus aiding in balance training. Also, the awareness of the space around oneself, the elements in the environment and that a gentle flick of the finger, when one is connected to her/his Dān Tían, can move boulders. One aspect of Tai Ji Quan is form training, Tào Lù, where one performs the empty-hand or weapon form without contact, and if so it is choreographed. This is how many people practice Tai Ji Quan, especially if it is for health and it works on the basic form. Tùi Shǒu is Pushing Hands; this is the application of the form with contact to another practitioner but only to push the hand to uproot her/his stance, not to strike, punch or hurt. Another two aspects are the Nèi Gōng and Qī Gōng, which translate as "internal work" and "Qi work" respectively. These refer to breathing techniques, meditation, awareness training, meridian stretching as well as stillness practice. For me these are the most important aspects of the practice because they work on the unseen, deeper connections of the individual to Heaven-Earth and the clarity of mind to dis/engage in a confrontation. With stillness in body, the mind learns to become still but the Qi flows relentlessly.
 
 
 
Reference
Kuo Lien-Ying/ translated by Guttmann (1994): The T'ai Chi Boxing Chronicle. Berkeley, CA, USA: North Atlantic Books 
 
 
 
 
Image by Ron on Pixabay

As I began my studies in university in the US in the mid-1990s, I was in a class for cultural anthropology. One of the first themes we discussed was, "Nature vs. Nurture." Does a living being get shaped by her/his environment in the manner of behavior and physical traits, or does s/he come into the world with certain characteristics both physical and mental that are already present within and predestined, that manifest throughout her/his lifetime? This debate has been going on in the Western scholarly tradition since the 17th century and continues on till today in the form of Behavioral Psychology and Medical Genetics.
 
In Chinese Medicine, this is not a debate. It is clear in the philosophy of the medicine that life on earth, human beings included, is the fusion of the energies of Heaven and Earth. In our medical text, the Yellow Emperor Internal Classics - Basic Questions (Huang Di Nei Jing - Su Wen), written probably around the 2nd century BCE, it states in Chapter 25, "A human being results from the Qi of Heaven and Earth...The union of the Qi of Heaven and Earth is called human being." 
From this union comes Jing or Life Essence, which is the blending of energies from the mother and father to create the individual, and the nourishment to sustain life. When we speak of Jing, we refer to both Pre-Heaven and Post-Heaven Essences; Pre-Heaven being that which we receive from our parents and Post-Heaven being that which is derived from air, food as well as fluids, as we are born into the world. One may conclude that Pre-Heaven Jing alludes to genetic information and Post-Heaven Jing the influence of the environment. Already at the point when a child is born onto the earth, takes its first breath and begins suckling (or not) at the breast of her/his mother, the individual is being shaped by both her/his genetic inheritance, the nourishment provided from the environment and his caregiver, as well as the process in which s/he enters into the world. Sounds complex, doesn't it? I believe it is, as within these first few minutes of life, we enter into the world that is already in existence, carrying the hopes and dreams of our ancestors as well as ourselves as individuals, and the process in which we are birthed into the world shapes what comes later.
 
Chinese Medicine believes that we are both formed by our genetic inheritance and by our environment that we live in. The manner in which we behave and live in the world is determined by both the body (physical, emotional and mental) we have in this lifetime and the environment that we grow up in, whether it be the people around us or the climate that we live in. It is good to understand how we came to be, why we are here, but I believe what is more important is what we do in this lifetime. How we live with our Jing affect all around us, people, other living beings and our environment. Here is a view from a Chinese medical scholar, Giovanni Macioca in his book "Foundations of Chinese Medicine" on Pre-Heaven Jing:
 
"This Pre-Heaven Essence is what determines each person constitutional make-up, strength and vitality. It is what makes each individual unique... Some say this Essence is 'fixed' in quantity and quality. However, it can be positively affected, even if not quantitively increased. The best way to affect one's Pre-Heaven Essence is by striving for balance in one's life activities: balance between work and rest, restraint in sexual activity and balanced diet...A direct way to positively influence one's Essence is through breathing exercises and such exercises as Tai Ji Quan and Qi Gong."   
 
So, the Chinese medical answer to the debate of "Nature vs. Nurture" is that it is both "Nature and Nurture." It is Nature that gives us a form and a path, and Nurture gives us the means to walk the path. We are both of these and more, we have the free will to choose how we live, and what we do in our lifetime.


Photo by Aron H.
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