The color red is considered very auspicious to the Chinese. During the Chinese New Year, which will be coming up on the new moon in mid-February this year, many things are red – red dress, red decoration, red cakes, etc. These are viewed as bringers of luck, prosperity and success. Not only do the Chinese dress in the color red during the new year celebrations but also during weddings, both bride and groom; this is to symbolize joy, happiness and a fruitful union. It is also common to place Chinese Red Dates, along with peanuts, longans and lotus seeds on the bridal bed, as a salutation of fruitfulness. These Dates are also often gifted by the Chinese to a person as a symbol of wishing one health and vitality in life.

In the Chinese Materia Medica the herb Fructus Zizyphus Jujubae, Hóng Zǎo  紅 棗 is also known as the Chinese Red Date. Sometimes it is called Big Date,  Dà Zǎo 大 棗. These fruits are not the same as the dates we know from our regular grocery stores in Switzerland, which are palm dates. Hóng Zǎo actually looks red (as the image above) or so dark that they are almost black, mostly dried and are used in soups, teas or alcohols, made into paste for sweet cakes and used in Chinese Herbal Medicine. Its flavor is sweet and its temperature neutral. Most times when an herb is sweet, it is used for tonification. It enters the channels of the Spleen and Stomach. It is a food-grade herb, which means it can be consumed very regularly as food. As such, it makes sense that it enters the Spleen and Stomach channels, as these organs are like the power-generators for our bodies; they digest our food and create vital substance to maintain life. Hóng Zǎo nourishes both Qi and Blood in the body and calms the Spirit. But its true power is in its ability to support, moderate and harmonize the effects of harsh herbs in an herbal formula. For instance, if a formula were to be on a bitter side, which is often the case with expellant ones that would have anti-bacterial or anti-viral capabilities, an herb like Hóng Zǎo would be added to moderate the flavor as well as neutralize the coldness of these herbs. This would make the formula more easily acceptable to the taste and digestibility of the body.

As Mary Poppins sang, “Just a spoon full of sugar, helps the medicine go down…” - Hóng Zǎo does that too. The Chinese view sweet medicine also as medicine, not just bitter ones and they put it into the medicinal formula directly, to create balance. No need for a spoon full of sugar when you have Hóng Zǎo.
 
 
 
 
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There is a commonly quoted idiom in English, “Don’t judge a book by its cover.” This is something that I have come to take as a kind of life philosophy, in viewing people, places, plants and situations in life. Plants especially are deep reminders of this principle, as they appear to be simple and mundane beings to our human eyes, often unworthy of our attention. They however, are much older beings than we humans are; plant life has existed since 500 million years and Homo sapiens around 300 thousand years. Most plants produce their own food through photosynthesis, thus they are self-sustaining with the help of the Sun. They produce oxygen in the process, and become food for other living beings on Earth, such as humans; they are thereby essential for life on this planet.

One of these mundane-looking beings is Licorice, Glycyrrhiza, which is Greek meaning “sweet root.” The Chinese use the root too but call it Gān Cǎo 甘草 which means “Sweet Grass.” Radix Glycyrrhiza uralensis is the species used in Chinese Medicine. It is the most utilized herb in the Chinese Materia Medica, together with other herbs in classical formulae, which is the Chinese medical way of using herbal medicine. The Chinese use the ‘team effect’ in treating with Herbal Medicine; seldom is an herb used alone, to ensure that the positive effects of the prescription are emphasized and the negative neutralized. Licorice is so often used in formulae due to its ability to harmonize the effects of other herbs. It is a balancer, a neutralizer and an envoy. Its flavor is sweet and its temperature neutral. In some text it is stated that  Gān Cǎo  enters all the 12 channels, particularly to the Heart, Lung, Spleen and Stomach. Licorice on its own tonifies Spleen Qi, moistens the Lung, stops coughing, clears heat and toxicity, moderates spasm and pain. As stated before, it is a moderator and harmonizer, as it is used as an antidote for toxic substances.

Another form of Licorice is used in Chinese Medicine, Zhì Gān Cǎo 炙甘草.This is a prepared form of Licorice, where it is fried with Honey. Honey Fēng Mì 蜂蜜 on its own tonifies the Spleen and Stomach, moisten the Lung and Large Intestines, as well as eliminate toxicity from the body especially from the skin. This is already what Gān Cǎo does, but when honey-fried, it further strengthens Licorice’s capacity to tonify, moisten and detoxify the individual organs.

It is probably the trait of Licorice to communicate with all the 12 channels of the body that makes it so adaptable; it is able to ‘speak the language’ of each channel and thus become a kind of ambassador. I have an image of this herb as a being that is able to connect with its gentle voice to other powerful herbs, urging them to aid a human being with her/his ailment. On the other end, Gān Cǎo whispers to our different channels in its proper language in a mild, sweet tone, bringing the healing effects of the other herbs to the right places, assessing the situation of what is needed, how much gets distributed and where in a proper manner.

When we view this herbaceous plant, with its little leaves and light purple flowers, we underestimate its real power in its root to connect and harmonize in our bodies. Just as we look at those brown, unimpressive roots, we would not imagine that Licorice could perform such profound tasks in our bodies. Like old books, which may look dull or unimpressive, Licorice’s external appearance disguises its true power to neutralize toxicity, strengthen the Qi and harmonize in our bodies.
 
 
 

Image Licorice root by gate74 on Pixabay
Image Licorice plant from wikicommons

The year is 1988, I am in a pre-competition intensive training camp for rhythmic gymnastics. One of our coaches, Coach Annie is doing mental training with us. This is the first time we have ever done anything non-physical in training. She gets us all to lie down on the training carpet. She leads us through a small relaxation exercise and then she asks us to imagine ourselves performing our routine as perfectly as we can, without any mistakes. She tells us to do this as often as we can, but we never really get to this again as a group; trust a 14-year-old to do extra work outside of regular training. About 8 years later, I am in university taking a psychology-in-sport class. Our professor is telling us that research and studies are showing us that athletes who use visualization and mental training in combination with physical training perform better than those who do not. This fascinates me, as I had already had a taster 8 years before. I ask myself what it is that one is training when one does mental training. Some will say that it is training the Mind, but what is the Mind and where is it?

Interestingly, when many in society speak of the Mind, we point to our head; I was researching the Mind on the internet and Wikipedia’s first image is of a head with symbols in it. In the Oxford Learner’s Dictionaries online, it states that the noun ‘mind,’ when referring to the ability to think, refers to “the part of a person that makes them able to be aware of things, to think and to feel.” This definition does not specify any parts of the body, which is quite wise of Oxford Dictionaries to do so, as there is quite a lot of scientific evidence available these days which show us that what we define as faculties of the Mind are actually not only located in the head, i.e. brain, but also everywhere in the body. Often times, what is defined as the Mind is referring to cognitive functions such as perception, reasoning, awareness and memory, psychological capacities of both conscious and unconscious, as well as feeling, motivation and behavior. The definition of Mind in the West encompasses a very broad dimension, as such it can become very vague and often times gets misconstrued as just the brain. What is clear is that the Mind is not just in the brain; hence, the term Bodymind has begun to be in more common usage over the last few decades.

In Chinese Medicine, what has been translated as Mind is actually called 神 shén. The Chinese character shén has two parts, the radical on the left means god or deity, on the right it means to explain. Together they mean god, spirit or expressive. Shén in Chinese Medicine refers to the mental ability on one hand, as well as the emotional and spiritual aspects of a human being. Mental activity and consciousness are said to dwell in the Heart. The Chinese medical scholar, Giovanni Maciocia states that “five functions are affected by the state of the Heart: Mental activity (including emotion), Consciousness, Memory, Thinking, Sleep.” The Chinese medical view goes further to describe Will Power Zhì as residing in the Kidneys, Thought Yì  in the Spleen, the Ethereal Soul Hún as related to the Liver and the Corporeal Soul Pò corresponding to the Lung. Therefore, for thousands of years the Chinese have viewed the Mind as being in the body as well as in the head; this corresponds to the Bodymind concept.

When I ponder back to my time as an athlete at 14 years old, using visualization techniques to perform better physically, I realize that the seeds of Bodymind were already being planted in me. I was already being trained to view my being as a whole being, not as the sum of parts, all it needed was regular practice. Now, I still prepare my intellectual Mind for exams or presentations by warming up my body, as I did as a gymnast and dancer, by stretching and moving my physical body. Just as I still do visualizations of my Tai Ji Quan/ Qi Gong form when I am on public transportation and can’t practice it physically. For me, the Mind is the Body and the Body, the Mind.
 
 
Reference
Macioca, G. (1998). The Foundations of Chinese Medicine. London: Churchill Livingstone.
 
 
 
Image by AdinaVoicu on Pixabay

One of the fundamental basis of Chinese Medicine is Qì 氣. Qì (Pin Yin romanization, which is pronounced chee), has been described as “vital energy,” “vital force” or even “universal energy.” It’s sometimes spelled as Chi (Wade-Giles romanization), or Ki (Japanese spelling and pronunciation). In Chinese Medicine there are many different types of Qì, just to name a few: Yuán Qì (Original Qi), Zhēn Qì (True Qi), Yíng Qì (Nutritive Qi) and Wèi Qì (Defensive/ Protective Qi). Many blogposts ago, I wrote about Qì and what its Chinese character means, and many blogposts before that I wrote a little about Wèi Qì as well as how it is key to understanding allergies, such as Hay Fever.

But Wèi Qì is so much more complex than just allergies and immune system. The Chinese character for Wèi  衛  has a few parts: the first radical on the left 彳 chì means “step” and added together with the component on the right it becomes 行 xíng, meaning “to walk.” The middle character component, I recently learnt from a continuing education class, refers to “a guard” or “a man with leather armor.” All together they create “a guard who walks back and forth to protect.” Therefore, Wèi Qì refers to Qi that is always in motion to protect and defend when needed.

As a student in Chinese medical school, we learnt that people who caught colds and flus easily have a Wei Qi deficiency and that the Wei Qi is very connected to the Lung and Spleen Qi. So we would treat the appropriate Acupuncture points and give the famous herbal formula, Yù Píng Fēng Săn (Jade Wind Screen Powder). With the proper diagnosis and appropriate use of this formula, patients often got better within a month or so. One of my strategies during the COVID-19 pandemic was and still is to strengthen the Wei Qi. It can also manifest as bladder symptoms like chronic urinary tract infection UTI, which have often manifested in female patients, being exposed to cold external conditions. But through my practice and observation of different patients over the years, I have come to realize that Wei Qi deficiency is much more than catching colds or viruses easily, chronic UTIs and allergies. I started to realize that some patients would come in reporting how they felt “exposed” emotionally and physically, like they felt unprotected when they went out into the world. They would feel like they were being invaded by others energetically. I started to link this to Wei Qi deficiency and to treat them as such, often times it has worked. Also, by learning to set healthy boundaries in their lives, which is also a manifestation of Wei Qi, in my opinion, this has served to help them feel more secure within their beings.

As a student with my teachers in Tai Ji Quan/ Qi Gong/ Shao Lin Quan we learned to do some techniques of energetic practice they would call Iron Shirt Qi Gong. It is a martial arts method in which, as the name implies, one creates a layer like an iron shirt around the body, to protect against hits and attacks from opponents as well as to strengthen one’s body part to create an iron-hard effect with a punch or a hit. This reminded me of a movie which I watched in university in the 1990s, Iron and Silk, a true story of how Mark Salzman goes to China to teach English and learns Wu Shu, among other things. His master, Pan Qing Fu, is known as Iron Fist. Master Pan spent hours over decades punching a steel block; as such, his fists were as hard as iron. Though he has acted in films, this man’s skill was real, unlike a lot of Hollywood films (there is even one with this name but is not the real deal). This I believe is Wei Qi condensed into the fist. Iron Shirt Qi Gong could be used for martial purposes but I believe it is applicable to everyday life, not for assault but for protection. This, I have come to understand, is Wei Qi being activated with energetic practice.

The cultivation of Wei Qi has to come from many different aspects, not just physically but mentally as well as emotionally and energetically. It is something we need to work with our Bodyminds and not just on a material level. If there is anything that I am sure of, it is that many of the health issues of our time have a lot to do with our Wei Qi deficiency as individuals and as a society. It has been one of my aims to understand Wei Qi better. Even after years of study and practice of Chinese Medicine, I am finding even more depth to the subject. I am still on my journey of exploration into Wei Qi.




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