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Exploring the Tang Ye jing – Huangqin 黄芩 – Wood of Water

February 6, 2019 by Joshua Park, DSOM, LAc 3 Comments

Founder’s Note : This is part of a series of articles about the theory and herbs of the Tang ye jing. The enthusiasm and scholarly integrity of the author – regular contributor Joshua Park, DSOM, LAc – will make this a thought provoking and engaging read that we hope you’ll share with friends and colleagues. Joshua is eager to hear your feedback, either here on the site or on our Facebook page.

Introduction / Zhishi / Dandouchi / Shaoyao / Wuweizi / Shanyao / Huangqin (you are here)

 


Now that we’ve completed our tour of the herbs of the Metal Class, our ongoing exploration of the Tang Ye Jing moves on to the herbs of the Water Class.

As before, we will begin with the Wood Phase and work our way around the cycle until we come to Water. We will kick off the Water herbs with Huangqin 黄芩, also known as Scutellaria baicalensis or skullcap root:

味苦皆屬水,地黃為之主,黃芩為木,黃連為火,白術為土,竹葉為水。

All bitter belongs to water, for it is governed by Dihuang, and Huangqin is wood, Huanglian is fire, Baizhu is earth, and Zhuye is water.

We’ve seen through examining the action of the herbs of the Metal Class how the Tang Ye Jing’s classification system describes their function.

Generally speaking, we can say that the grouping of an herb with two phases means that it mediates Huangqin Huang qinbetween the two – so that we can understand Huangqin as bringing Water into the realm of Wood.

Now if we knew nothing about the actions and indications of Huangqin, we might assume that this means Huangqin’s action is to tonify Wood, because we know that through the generating cycle Water nourishes Wood. However, Huangqin is not typically understood as a tonic in either contemporary Chinese Herbal Medicine, or in Classical sources.

Here’s what the Shennong Bencao jing has to say about Huangqin:

味苦平。主治諸熱黃疸,腸澼洩利,逐水,下血閉,惡瘡疽蝕,火瘍。一名腐腸。生川谷。

Huangqin tastes bitter and neutral. It governs all hot yellowing disorders, intestinal afflux, diarrhea and dysentery, expelling water, descending blood obstruction, [treating] malign sores, subcutaneous ulcers, erosions [of the flesh], and firey sores. Another name for it is Fuchang (Putrid Intestines). It grows in rivers and valleys.

Based on this passage, Huangqin is an herb that powerfully clears heat by virtue of its bitter flavor. And indeed that is how Huang Qin is used by Zhang Zhongjing. It’s a very commonly encountered herb in the Shang Han Lun and Jin Gui Yao Lue, where it is often paired with Chai Hu to harmonize disease in the Shaoyang, as in Xiao Chaihu Tang (小柴胡湯) and its variations. And from seeing its application as a Shaoyang herb, we will be able to understand why it is classified as the Wood of Water.

It may be helpful to briefly review Six Conformations (六經 Liu Jing) theory here.

Shaoyang’s function is described as pivoting (樞 shu), it governs the Ministerial Fire (相火 xiang huo), and it encompasses both the San Jiao, which from a Five Phase perspective belongs to Fire, and the Gallbladder, which belongs to Wood. From this lens, Shaoyang pathology can be understood as arising from the dysfunction of Ministerial Fire – the cardinal signs of a Shaoyang pattern are described as “a bitter taste in the mouth, dry throat, dizzy vision” (口苦,咽乾,目眩) in the Shang Han Lun.

From a Six Conformations perspective, this symptom complex can all be attributed to the flaring of Ministerial Fire.

However, from a Five Phases perspective, we might describe this same pathology in in terms of Wood and Fire – dysfunction of the generating cycle, wherein Wood feeds too quickly into the Fire phase, causing flaring of Fire and the various heat signs seen in Shaoyang syndrome. In either case, the remedy for an excess of Fire is Water.

Enter Huangqin!

huang qin scutellariaHuangqin’s bitter flavor brings the cooling activity of Water to Wood by descending, controling, and clearing congested Ministerial Fire in the Gallbladder. It works synergystically with Chaihu for this purpose. Chaihu moves, courses, and releases Gallbladder qi while Huangqin drains fire; together they harmonize the Shaoyang.

Chaihu and Huangqin are paired together so commonly in the Shang Han Lun and Jin Gui that is sometimes difficult to seperate their actions, however the action of Huangqin alone is illustrated in a lesser known formula called Huangqin Tang (黃芩湯).

Huangqin Tang is discussed in Line 172 of the Shang Han Lun:

太陽與少陽合病,自下利者,與黃芩湯

When in taiyang and shaoyang combination disease there is spontaneous diarrhea, it is suitable to give Huangqin Tang.

“Spontaneous diarrhea” is very much in keeping with the indications of Huangqin listed in the Shen Nong Ben Cao Jing (as well as the colorful alternative name of Fuchang, “Putrid Intestines!”). It is also interesting to consider the etiology of the kind of diarrhea described in this passage, as well as the composition of the formula. Huangqin Tang consists of the ingredients Huangqin, the Wood of Water, and also Shaoyao, the Earth of Metal, as well as Dazao, the Fire of Earth and Gancao. the Wood of Earth.

There is some debate among different commentators about how to understand the pathophysiology behind diarrhea in a Taiyang and Shaoyang combination disease, but one interpretation is that heat in the Gallbladder is being transferred to the Small Intestine. Like other Shaoyang patterns, this a problem of obstructed and stagnant Ministerial Fire, however this particular pattern is playing out within the fu organs.

And as with a more general Shaoyang pattern, the Huangqin Tang pattern involves Wood and Fire, and is addressed by using Huangqin to bring the activity of Water into the realm of Wood by draining Gallbladder heat.

And earlier this series we’ve explored how Shaoyao, as the Metal of Earth, can help to control Wood while the combination of Shaoyao and Gancao together can relax and soothe urgency. While we’ve yet to analyze the role of Dazao, understanding the functions of the herbs we have already covered should help to understand the actions of both Huangqin Tang and Huangqin as a single herb.

Based on this analysis, Huangqin ‘s function of draning heat from the Gallbladder can be understood in terms of bringing Water into Wood.

This is in keeping with the direction of Water, which the Neijing associates with the season of Winter and water and wood and fire herbthe concept of going into storage (cang 藏). The direction of Fire, in contrast, is to move upward and outward; it is assoicated with the activity of Summer, which is growth (zhang 長) and expansion.

These are in effect opposing actions, and the dynamic balance between Fire and Water is the basis for normal physiology in the microcosm of the body and the orderly movements of the seasons in the macrocosm of the cosmos.

In between Fire and Water is the phase of Wood.

We know from Five Phase theory that the Child of any given phase can drain its Parent, and we can apply this metaphor to the concept of Wood and Ministerial Fire – if Fire rages out of control, it will eventually consume Wood. Bringing a healthy dose of Water in the right way does not douse the Fire, but causes it to descend, become consolidated, and stored in a way that it can do its appropriate work of warming and moving without destroying the base upon which it feeds.

Huangqin is now hopefully a bit clearer to you as far as clinical use, and we’ve started to understand how the Tangye jing approaches herbs of the water class. Keep an eye out for the next in the series, everyone’s favorite herb, Huanglian. Feel free to comment on this post if you have questions – or maybe join us on Facebook?

Filed Under: Acupuncture, Herbs & Other modalities, Uncategorized Tagged With: Classical Texts, herbal formulas, symbolism, tang-ye-jing, Zhang Zhong Jing

Exploring the Tang Ye jing – Shanyao 山藥 – Water of Metal

January 22, 2019 by Joshua Park, DSOM, LAc Leave a Comment

Founder’s Note : This is part of a series of articles about the theory and herbs of the Tang ye jing. The enthusiasm and scholarly integrity of the author – regular contributor Joshua Park, DSOM, LAc – will make this a thought provoking and engaging read that we hope you’ll share with friends and colleagues. Joshua is eager to hear your feedback, either here on the site or on our Facebook page.

Introduction / Zhishi / Dandouchi / Shaoyao / Wuweizi / Shanyao (you’re here)


We’ll continue working in the metal class of herbs…

味酸皆屬金,五味[子]為之主,枳實為木,豉為火,芍藥為土,薯蕷為水。

All sour belongs to metal, for it is governed by Wuweizi, and Zhishi is wood,Chi is fire, Shaoyao is earth, and Shuyu [better known to modern practitioners as Shanyao] is water.

Finally, we come to the end of the cycle of Metal and examine Shanyao, the Water of Metal.

Shanyao (山藥) or Shu Yu (薯蕷), also known as Dioscorea, is a Chinese Yam The Shennong Bencao jing describes it this way:

署豫 味甘小溫。主治傷中,補虛羸,除寒熱邪氣,補中益氣力,長肌肉。久服耳目聰明,輕身不饑延年。一名山芋。生山谷

Shu Yu tastes sweet and slightly warm. It governs damage to the center, supplementing deficiency emaciation, eliminating cold and hot pernicious qi, supplementing the middle, increasing qi and strength, and growing the tendons and flesh. Prolonged taking sharpens and brightens the ears and eyes, lightens the body, eliminates hunger and extends life. Another name for it is Shan Yu (“Mountain Tuber”). It grows in Mountains and Valleys.

Those of you familiar with Zhang Zhongjing’s formulas are already aware that this herb is not a common ingredient in the Shang Han Lun or Jin Gui Yao Lue.

It appears in the famous formula Shen Qi Wan (腎氣丸), Shen Qi Wan’s lesser known cousin formula, Gualou Qu Mai Wan (栝蔞瞿麥丸), and a tonic formula that bears its name, Shu Yu Wan (薯蕷丸).The fact that all of these formulas are wan indicate that they are to be taken for a long time, and have the primary function of tonifying deficiency, which is very much in keeping with the functions described in the Shen Nong Ben Cao Jing.

Shen Qi Wan and Shu Yu Wan both are listed in the Jin Gui Yao Lue’s Chapter on Vacuity Taxation. Shen Qi Wan is indicated for a pattern of “vacuity taxation with lumbar pain, urgent cramping in the lesser abdomen and unsmooth urination” (虛勞腰痛,少腹拘急,小便不利者,八味腎氣丸主之), while Shu Yu Wan is indicated for “vacuity taxation with every insufficiency [and] the hundred diseases of wind qi.” (虛勞諸不足,風氣百疾,薯蕷丸主之). Gualou Qumai wan is listed in the Chapter on urinary disorders, where it described as treating a pattern of unsmooth urination with thirst, attributed to pathological accumulation of water (小便不利者,有水氣,其人若渴 ).

The diseases listed here all involve some kind of deficiency, and two of them specifically mention impaired fluid metabolism, which has direct relevance to Shanyao’s label as the Water of Metal.

In the case of Shanyao, its Sour Flavor brings the action of Metal, which is to gather and astringe, to the phase of Water. What this means is in practice is that it has a gathering, astringing, or securing effect on the Kidneys. This makes sense, given that in both Shen Qi Wan and Shu Yu Wan, it is paired with Dihuang, the Water of Water.

As the horary herb of Water, Dihuang is able to replenish its own phase (in the same way that we saw Wuweizi, as the Metal of Metal, replenishes the Lungs).

Shanyao supports this activity by its Sour flavor and gathering action.

It is able to gather and astringe fluids and both post and pre-natal essence to tonify deficiency. This relationship can hopefully illuminate more broadly the way in which Metal can generate Water.

And the herbal pairing of Shanyao with Dihuang occurs not only Shen Qi Wan, but in the many post-classical formulas dervied from it, such as Liu Wei Dihuang Wan (六味地黄丸) and its many variations, as well as You Gui Wan (右歸丸) and Zuo Gui Wan (左歸丸).

Shen Qi Wan can be understood as the combination of three herbs that support the Yin (Dihuang, Shanyao, Shanzhuyu) with three herbs that drain pathological fluid (Fulingg, Zexie, Mudanpi) and two herbs that support the Yang  (Guizhi and Fuzi).

The later formulas essentially take one or more of these functions as primary.

For example, Liu Wei Dihuang Wan removes the Yang tonics and its variations such as Zhi Bai Dihuang Wan may add additional herbs to clear heat or supplment Yin. And You Gui Wan takes Shen Qi Wan but removes the draining herbs, and adds additional Yang tonics such as Tu Su Zi and Lu Jiao Jiao. All of these formulas, however, contain both Shanyao and Dihuang, because they are all seeking to supplement the Kidney, and Shanyao’s ability to tonify Water when combined with Dihuang is unsurpassed.

In the case of Gualou Qu Mai, while there is deficiency, it is primarily of the Kidney’s ability to transform and steam fluids. Water collects below, leading to unsmooth urination but does not rise to

tonify the kidney herb

moisten the upper burner, leading thirst. In this case, Fuzi (Water of Wood) is used to stimulate the Kidney to transform fluids in the lower burner, while Shanyao (Metal of Water) helps to gather fluids in the upper burner, when paired with the fluid generating and thirst quenching Gualougen / Tianhuafen.

This ability of Shanyao to gather, contain, and astringe is an important property that is used in many post-classical formulas as well, such as Wan Dai Tang (完帶湯), which is often used to treat vaginal discharge, or Shen Ling Bai Zhu San (參苓白術散), whose formula pattern often presents with watery loose stools. Shan Yao is a key ingredient in both of these formulas.

This herb has somewhat less to discuss than the others, due to its low use in ZZJ’s formulas, but it is still quite interesting and hopefully will expand your use of the formulas where it is used.

We’ll now take the series to the next element in the cycle – the water herbs.

If you’re not already subscribed to the newsletter, that’s the best way to be informed of future content including the future posts in this series. Also know that the Shennong method course, suitable for beginners in Chinese herbalism, is available for registration here on the site. Thank you for your ongoing support!

Filed Under: Acupuncture, Herbs & Other modalities Tagged With: Classical Texts, herbal formulas, symbolism, tang-ye-jing, Zhang Zhong Jing

Chinese herb profiles – looking briefly at Guizhi / Cinnamon

December 1, 2011 by Eric Grey 12 Comments

Guizhi - Cinnamon Twig

This is an old article I touched up and re-released.  I hope you enjoy it!

Guizhi – Cinnamon twig – Emperor of Emperors 

In my opinion, there is no more important herb in the materia medica than Guizhi.  It is used in so many formulas, spanning all organ systems and the vastest number of pathologies of any herb (save, maybe, Gancao/licorice).  It is fortunately also still quite affordable, and not yet being considered for banning by the FDA.  🙂

The plant

  • Latin name/Pharmaceutical name: Cinnamomum cassia/Cinnamomi Ramulus
  • Other common names: Cassia, Chinese Cinnamon.  Note well that the cinnamon we use in Chinese medicine is NOT the same species as normal, culinary cinnamon.  I think you could probably use culinary cinnamon in a Chinese herbal formula in a pinch, but it wouldn’t be the same.
  • The growing plant: As I have never seen the growing plant, I’m going to have to outsource the physical description of the plant to someone better qualified – see Ms. Grieve on Cassia.  Looking at pictures, I am impressed by the plant’s stature (it is a tree, you know).  The leaves strike a dashing profile, with strong parallel veining and a robust texture.
  • The dried herb: I’ve seen a few different forms – but the most common looks as if it is cut on a diagonal – it typically includes the bark even though some sources indicate all but the very thinnest bark should be removed.
  • Bensky’s Materia Medica indicates that one should look for “young twigs without leaves or any withered parts.” From what I understand the thinner the twig, the better.
  • Common preparations:Many different parts of the Cinnamon plant are used, including the bark (Rou Gui) and twigs with bark removed (Gui Zhi Mu). As far as preparation goes, I could only find common use of honey-fried Gui Zhi – the addition of heat and honey increases the warming capacity of Gui Zhi but impedes its ability to release the exterior. Bensky lists dry frying as another preparation but that does not seem to be widely employed.

Chinese medicine properties

Gui Zhi is listed in the category of herbs called “herbs that release the exterior.” The most common way of thinking about this category is by relating them to the Western concept of diaphoresis. However, herbs that release the exterior are capable of much more than just promoting a sweat. In contemporary literature, Gui Zhi is considered to be warm in nature and both sweet and pungent in nature. It is said to enter the Heart, Lung and Bladder channels. In the Shen Nong Ben Cao Jing, Gui Zhi is said only to be warm in nature and pungent in flavor – omitting the sweet flavor.

This is common, the adding of a flavor in contemporary understanding of an herb.  It is a helpful memory aid for students, but I’m not sure it actually adds anything to our understanding of the herb.

It is interesting to note how the doctrine of signatures works in evaluating this herb. Compared to another part of the Cinnamon tree – Rou Gui or Cinnamon Bark – Cinnamon twig is relatively superficial, light and outward spreading. Rou Gui is closer to the heart of the tree, more protective and heavier.

Historical-cultural information about Gui Zhi

Classical text descriptions: As already discussed above, the Shen Nong Ben Cao Jing (SNBCJ) describes Gui Zhi as being pungent in flavor and warm in nature. Another interesting thing in the SNBCJ – Gui Zhi is said to be good for counterflow Qi (vomiting, hiccough, etc) and situations where the Qi or breath are “bound up” and unable to move freely. Both of these are cases of fouled up movement – in the first, the movement is going in the wrong direction and in the second, the movement isn’t happening. This may relate to the pungency of Gui Zhi – it is capable of righting wrong movement and getting things moving that are stuck.

Etymology of the characters: Let’s look at the characters for Gui Zhi again – 桂枝. The left character, guì, refers to the tree itself and doesn’t seem to be particularly interesting. However, the right hand part of that character – the 圭 – is both the phonetic but is also used to refer to a kind of jade tablet used by rulers as a symbol of their power.

Medical applications of Gui Zhi

Common uses of Gui Zhi: This is one of the rare cases where TCM usage of the herb approximates what Classical texts indicate. Gui Zhi is often used in what TCM calls “deficient wind-cold attacks” which are, essentially, externally contracted illnesses (colds, flus) that involve sweating without provocation. Gui Zhi’s pungency and similar appearance to the energetic channels of the body also make it a prime candidate for use in unobstructing blocked channels as in Bi syndromes (bad pain in the body as one finds in arthritis and similar conditions).

There are several other uses ranging from rectifying Heart Yang deficiency (with attendant palpitations and shortness of breath) to warming and tonifying the center to rectify deficiency cold of the Middle Jiao (with attendant diarrhea and noisy bowels.)

Shang Han Lun: In the Shang Han Lun we find support for the TCM notion that Gui Zhi (in the formula Gui Zhi Tang) should be used in cases where a pathogen has invaded and the balance between Ying and Wei has been disturbed, producing sweat where there should be none. Where TCM calls this “deficient wind attack” the Shang Han puts it in the category of Tai Yang disease.

Other Classical Texts: I’ve talked a lot in the last year about the classical text called the Tang Ye Jing (汤液经).  In this mostly lost text, the five elements are used in a theory of “mutual containment” in this text. Regarding Gui Zhi, it is said to be the “wood herb of the wood class.” It exemplifies wood energy in its pungency – mimicking the outward spreading nature of living wood as we know it.

 

Filed Under: Acupuncture, Herbs & Other modalities Tagged With: shang-han-lun, tang-ye-jing

An exploration into Chinese herb flavor combinations – the final chapter

July 5, 2010 by Eric Grey Leave a Comment

We hope you have enjoyed Mitesh’s fine work about Chinese herb flavors and their combinations.  What I loved about this project was the willingness to examine cherished Chinese medicine concepts – testing them using the most sophisticated laboratory known on Earth – the human body.

—–

If you missed any of the series, just read through the links below.

Part 1 (Beginning of the Pungent + Sweet = Yang Qi experiment)

Part 2 (Continuation of the Pungent + Sweet = Yang Qi experiment)

Part 3 (Conclusion of the Pungent + Sweet = Yang Qi experiment)

Part 4 (Beginning of the Sweet + Sour = Fluids experiment).  You’re on part 5, the conclusion of the Sweet + Sour = Fluids experiment, right now!

Flavors Experience

This section contains the experiences felt during the ingestion of each herb and pairings.

Calibration Herbs

The calibration process was to know the intimate experience of the herbs from a personal perspective and have a knowing that converged in a way that the authors of the Tang Ye Jing had.  Therefore, much of this is poetic serving a pivot role for the further experiences. This is a rehashing from the first experiement.

Dang Shen
The simple act of sipping this herb allowed for relaxation to pour through my entire body. Hints of warm milk were hidden in this and  spun me back to childhood.

All I wanted was to cuddle up and under a comforter, turn on a movie and rest.

Ancient tension fell away.
Worries melted into peace.
And a smile held me in her embrace.

My breath grew deeper and unhurried and my brow opened and tingled in delight.

(Sheng) Di Huang
Wafting past my nose
my heart flows with joy
Exhale
Joy settles

Gently blowing on the hot medicine
Sip
Sip
Sip
This dark mistress grabs a hold on my mind
the initial joy of heart is hidden because
the over powering grounding of mind
Sip
Sipsip

The bottom of my tongue holds true
as if waiting for the fog on the horizon
to clear
I grip the ground and straight
my neck
peering into the depths

Breathe
Breathe
sip

Gulp

My sides now ground
and the imminence of what may be subsides
I am Here
Somber
Salty
But bound
My upper heart beats
in unison with the first

I feel a turtle shell hold me together above my head

Peacefully and powerfully she commands me not to drink anymore…
What do I do with the rest.
Offer it to a friend.

Xuanfu Hua
Bitter!
My eyes jump from my head!
Never let that touch your lips again!
Hold on… a phone call… let me answer that
I’m back.
Feeling cleaver.
Not so sure if that’s a good thing.
But reverent now.
This goes to my heart
Tears that otherwise fog my mind
Lift in wondrous praise like steam
Something shines through
Quasar like
Going to surrender as stairway to heaven plays
Drink her all. in deepened brightened ming-yi.
Sometimes all of our thoughts are misleading.
super cold

That one was particularly hard on my stomach and had to neutralize it with a little Sheng Di Huang and a little more of Dang Shen.

Wu Wei Zi
I’ve tasted you before… have I not?
What a joy to pucker my lips
But taxing this time.
My spine straightens into a J
Relax but strong
My sides again.
But especially my shoulders come to life
Thank you for being warmer than XuanFu
You shook me all night long!!!!!
Did you know that the electromagnetic field of the earth is one of several qualities that allows it to be habitable for life? We’d be with out a subtle protection and possibly a way of thinking without it.
You are beautiful!
When the levee breaks

Gui Zhi
Pungent.
Mud that has been hardened flaking off the back of my neck
Flavorful breathing
Gentle muscle relaxant
Effervescent smile
Delicate
Does it even work?
I think  so.
A little fiery
Playful?
Giggling
Gypsy!
I’m working hard to keep my spirit in my body

Combinations

These combinations are explored in a more prose and scientific sense. It lacks the poetic nature of above because I’m looking for a convergence of experiences.

Sheng di Huang and Wu Wei Zi

Water and Metal

Salty and Sour

At first it settled my energy. But then it started to awaken my senses after about 10 minutes of sipping.As time comes on, its effects become more powerful. It seems to settle me and awaken me a little at a time. Eventually it started to kick out some stagnation in my body which was delightful. As a flavor combination, I found it rather consolidating and grounding.

Xuan Fu Hua and Sheng Di Huang

Fire and Water

Salty and Bitter

The first thing that jumps out at me is the intensity of smell and flavor of Xuan Fu. The powerful nature of the Xuanfu Hua forced me to consolidate myself into a meditative state. It drew me into my heart’s warmth and asked that I shut my senses. Once inside, the qi moved along the most primal pathways in my body with ease and authority. Its not they were excited to do so, rather that when all else was withdrawn, this was what held its ground out of necessity.This take lot of stomach energy to digest. And so proceeded cautiously waiting for my energy in my stomach to return. In fact I hesitate to take another sip at this time.

Gui Zhi and Sheng Di Huang

Wood and Water

Pungent and Bitter

The three fire centers in my body, ming men, heart and third eye warmed immediately.The expansive nature of pungency is contained by the sinking nature of water and water is then bought to its bounds through the pungency. I feel like this is living water.

Xuan Fu Hua and Gui Zhi

Fire and Wood

Salty and Pungent

This is great! Its the first time Xuan Fu Hua hasn’t just shut me down. That coldness is spread through the rest of the body and has a warming and protective effect. Its still meditative but gently so. There’s an internal external balance here.

Gui Zhi and Wu Wei Zi

Wood and Metal

Pungent and Sour

There’s is something unbelievably beautiful about this combination! I found an area or stagnation in my right side started to pulsate and move. This was rather impressive how it was able to awaken and  circulate energy around my body.

Wu Wei Zi and Xuanfu Hua

Metal and Fire

Sour and Salty

This basically wants to run through my body rather quickly. Its like a brick in my digestion. Which seems to lay on top of the lower half of my digestion. I was careful not to ingest too much of this as i
t seemed to most potent combination yet. This is the closest to what was said in the Suwen regarding Sour and Bitter “gush forth Yin.”

Conclusions

There is definitely need for further investigation. I still have quite a bit of confusion with the Fire Calibration Herb of Xuanfu Hua and the Water Calibration Herb of Sheng Di Huang. However, when paired together, the classical Fire and Water reference didn’t fail to impress.

I was also astonished with the effects of Wood and Metal working together. This was powerfully circulating on a more surface level compared to the primal circulation of Fire and Water.

I would like to continue working with the Bitter and Salty Herbs according to Tang Ye Jing assignments and -see if I truly understand what they were trying to say with these.

————–

Appendix 1 – Further Combinations

Three Taste Combinations
Pungent + Sour + Sweet
Pungent + Sour + Bitter
Pungent + Sour + Salty
Sour + Sweet + Bitter
Sour + Sweet + Salty
Sweet + Bitter + Salty

Four Taste Combinations
Pungent + Sour + Sweet + Bitter
Pungent + Sour + Sweet + Salty
Sour + Sweet + Bitter + Salty

Five Taste Combinations
Pungent + Sour + Sweet + Bitter + Salty

Appendix 2 – Herbs Selected

Any notes on the selected herbs will be given here including Shen Nong Ben Cao entries and TCM assignments.  SNBCJ information is taken from the Blue Poppy Press translation of the text.

Ren Shen (Dang Shen) – Sweet Calibration Herb (Sweet of Sweet)

The Ren Shen mentioned in the Tang Ye Jing maybe, as Dr. Fruehauf suspects, actually Dang Shen. Here is his explanation as to why this may be true:

One of the two stellar constellations that are associated with the 4th month of the year is called “Shen”–the Three Stars (Orion), the original character for Renshen (Human Trinity: ginseng). In ancient China, every region of the sky was considered to be linked to a region of China, in this case the state of Wei. Wei includes the district of Shangdang, where China’s best Dangshen grows. Dangshen, therefore, represents the earthly Shen grown in Shangdang, the region on which the Heavenly Shen projects its qi. From a purely clinical perspective, any northern type of ginseng would have overpowered formulas such as Xiao Chaihu Tang or Banxia Xiexin Tang, where Chaihu/Banxia is supposed to be the lead herb.

For this reason, I selected Dang Shen to be the Sweet of Sweet Herb. Although this herb was not used this time, I wanted to share this information again.

There is no Shen Nong Ben Cao entry for Dang Shen however, the entry for Ren Shen, a Superior class Herb, is given below:

Ren Shen is sweet and a  little cold. It mainly supplements the five viscera. It quiets the essence spirit, settles the ethereal and corporeal souls, checks fright palpitations, eliminates evil qi brightens the eyes, opens the heart, and sharpens the wits. Protracted taking may make the bod light and prolong life. Its other name is Ren Xian (Human Incarnation). Yet another name is Gui Gai (Ghost Shield). It grows in mountains and valleys.

The TCM listing of Dang Shen is as follows:

  • Category: Herbs that Tonify Qi
  • Channels: LU, SP
  • Properties: Sweet, Neutral
  • Latin: Radix Codonopsitis Pilosulae
  • Chinese: 党参

Wu Wei Zi – Sour Calibration Herb (Sour of Sour)

According to the Shen Nong Ben Cao, Wu Wei Zi is a Middle Class Herb. It goes on to state:

Wu Wei is sour and warm. It mainly boosts the qi, treating cough and counterflow qi ascent, taxation damage, and languor and emaciation. It supplements insufficiency, fortifies yin and boosts male’s essence. It grows in mountains and valleys.

The TCM listing of Wu Wei Zi is as follows:

  • Category: Herbs that Astringe, Stabilize, Bind
  • Channels:HT, KI, LU
  • Properties: Sour, Warm
  • Latin: Fructus Schisandrae Chinensis
  • Chinese: 五味子

Gui Zhi – Pungent Calibration Herb (Pungent of Pungent)

According to the Shen Nong Ben Cao, Gui Zhi is a Superior Class Wood. It goes on to state:

Jun Gui is acrid and warm. It mainly treats hundreds of diseases, nurtures the essence spirit, and renders the facial complexion harmonious. It may serve as an usher or envoy for various medicinals Protracted taking may make the body light, prevent senility, and render the face bright and efflorescent, thus forever looking charming like a child’s face. It grows in the mountains and valleys of Jiao Zhi.

The TCM listing of Gui Zhi is as follows:

  • Warm, Spicy Herb that Releases the Exterior
  • Channels: HT, LU, BL
  • Properties: Spicy, Sweet, Warm
  • Latin: Ramulus Cinnamomi Cassiae
  • Chinese: 桂枝

Xuanfu Hua – Fire Calibration Herb (Salty of Salty)

According to the Shen Nong Ben Cao, Xuanfu Hua is a Middle class Herb. It goes on to state:

Xuan Fu Hua is salty and warm. It mainly treats bound qi, rib-side fullness, and fight palpitations, removes water, eliminates cold and heat in the five viscera, supplements the enter, and down bears the qi. Its other name is Jin Fei Cao (Boiling Gold Weed). Another name is Sheng Zhan (Profound Clearness). It grows in rivers and valleys.

The TCM listing of Xuanfu Hua is as follows:

  • Warm Herb that Transforms Phlegm-Cold
  • Channels: LIV, LU, ST, SP
  • Properties: Bitter, Spicy, Slightly Warm
  • Latin: Inulae Flos
  • Chinese: 旋覆花

(Sheng) Di Huang – Water Calibration Herb (Bitter of Bitter)

According to the Shen Nong Ben Cao, Di Huang is a Superior class Herb. It goes on to state:

Gan Di Huang is sweet and cold. It mainly treats broken [bones], severed sinews from falls, and damaged center. It expels blood impediment, replenishes the bone marrow, and promotes the growth of muscles and flesh. When used in decoctions, it eliminates cold and heat, accumulations and gatherings, and impediment. Using the uncooked is better. Protracted taking ma make the body light and prevent senility. Its other name is Di Sui (Earth Marrow). It grows in rivers and swamps.

The TCM listing of Sheng Di Huang is as follows:

  • Category: Herbs that Cool the Blood
  • Channels: HT, KI, LIV
  • Properties: Sweet, Bitter, Cold
  • Latin: Radix Rehmanniae Glutinosae
  • Chinese: 地黄

Filed Under: Acupuncture, Herbs & Other modalities Tagged With: Classical Texts, shennong-ben-cao-jing, tang-ye-jing

An Exploration into Chinese herb flavor combinations – continued!

June 28, 2010 by Eric Grey 3 Comments

You will remember not too long ago when Mitesh, a student at NUNM, released some very interesting information about an experiment he was doing concerning the flavors of Chinese herbs, their combinations, and their impact on human physiology.  Well, he completed a continuation of the project for this latest term project and has consented to let me share his findings with all of you.

I want to apologize for the formatting – I’m actually on vacation and have limited time to put this together.  Sometimes, copying and pasting from other programs (like Microsoft Word) can be pretty tricky.  Hopefully, it will still be readable.

I’ll also have another student project to share sometime soon.  It’s one student’s multi-disciplinary exploration of the energetics of Chaihu – I think you’ll find it to be very interesting.  Enjoy!

—

Purpose of Experiment

This experiment is a continuation of last term’s experiment in which I combined Chinese herb flavors to see if a particular effect arose. For example, did Sweet and Pungent create an inner sensation which I would call Yang Qi? Using the Tang Ye Jing herb flavor assignments, I would combine Ren Shen, the sweet archetypal herb, with Gui Zhi, the pungent archetypal herb, assess the inner experience and see if it converged on something I would consider Yang Qi. This proved to be true.

Dominant >
Secondary  
Sour Pungent Sweet Salty/Heart Bitter (Kidneys)
Sour Wu Wei Zi Xi Xin Maidong Houpo Zhuye
Pungent Zhishi Gui Zhi Gan Cao Dahuang Huangqin
Sweet Shaoyao Sheng Jiang Ren Shen Zexie Baizhu
Salty Dandouchi Chuan Jiao Dazao Xuanfu Hua Huanglian
Bitter Shuyu Fuzi Fuling Xiaoshi Di Huang

Table 1: Tang Ye Jing Primary and Secondary Flavors

I continued this Chinese herb paring for Sweet and Sour, whose outcome, according to my teachers, should be the creation of fluids. This too proved true.

I further investigated the other two pairing with Sweet, that being Bitter and Salty. I then attempted to create descriptive markers to note the inner experience after which I then attempted to attribute my best Chinese Medicine term to the experiences.

The flavor combination testing was preceded with a calibration effort in which I poetically described the effect of the archetypal herb flavors. This allowed me to then have an authentic experience of what was meant to be Sour or Pungent.

Furthermore, I then take the a combination of primary and secondary flavors and see if the single herb would also have the same effect as the combined archtypal herbs. Therefore, would the herb with a primary flavor of Sweet and secondary flavor of Pungent, Gan Cao, create Yang Qi? And would the herb with a primary flavor of Pungent and Secondary flavor of Sweet, Sheng Jiang, create  Yang Qi as well? This proved not to be true for this case and there was no convergence is experience between any combination o f archetypal herb flavors and single herb with matching primary and secondary flavors. As such, I decided to drop this portion of the experiment and only proceed with testing of archetypal herb flavor combinations.

Background Information

The Tang Ye Jing assigns organs to flavors differently than the NeiJing. The Tang Ye Jing assigns flavors based upon shared gesture. The NeiJing assigns flavors based upon contrary gestures. For example, the Lung has a natural gesture of contraction, that akin to Metal and Fall. Therefore then NeiJing would assign Pungent to the Lung because its gesture is dispersive. Therefore, it would counteract the over-contractive pathology of the Lung. However, the Tang Ye Jing would assign the flavor of Sour to the Lung because they share the same gesture.

Another way of describing this difference is what is referred to as Tǐ Yòng體用, translated as body and use. Tǐ shows bones next to a ritual vessel. Yòng shows either a target with an arrow through it or bronze ritual tripod vessel. The Tang Ye Jing assignments focus on Tǐ whereas the NeiJing assignments focus on Yòng.

Flavor Suwen Chapter 5 Organs Tang ye Jing Organ Representative TYJ Herb
Sour Goes to Liver and Restrains Lungs Wu Wei Zi
Pungent Goes to Lungs and Disperses Liver Gui Zhi
Sweet Goes to Spleen and Tonifies Spleen Ren Shen
Bitter Goes to Heart and Descends Kidneys Xuanfu Hua
Salty Goes to Kidneys Heart Di Huang

Table 2: Flavors and Organs according to Tang Ye Jing and NeiJing SuWen

Unknown to me at the time of the conception of the experiment, a line in Chapter Five of the SuWen states:

酸苦涌泄為陰
Suān kǔ yǒng xiè wèi yīn
Sour and bitter gush and leak forth yin

Originally I hadn’t tasted this flavor combination, but this time it was on the docket. Knowing that results like this were possible, I proceeded with a little m
ore caution than when all the combinations had Sweet as a flavor.

Two Tastes Combinations Outcome
Pungent + Sour Investigated
Pungent + Sweet Investigated – Part 1
Yang Qi
Pungent + Bitter Investigated
Pungent + Salty Investigated
Sour + Sweet Investigated – Part 1
Yin fluids
Sour + Bitter Investigated – Gush and Leak Forth Yin
Sour + Salty Investigated
Sweet + Bitter Investigated – Part 1
Sweet + Salty Investigated – Part 1
Bitter + Salty Investigated

Table 3: Two Flavor Combinations

In the future I would like to investigate triple, quadruple and all five flavors. A list in the appendix shows the possible combinations.

Methods and Design

The real question is if there was a convergence of experiences amongst herbs on a subjective level.  As mentioned previously, a primary baseline of subjective experience harmonized to the Tang Ye Jing flavors was done with the primary flavors from Table 2 above.

There was 6 oz of each herb decocted in 16 oz of water and gently boiled to a 8 oz reduction. They were ingested slowly savoring the experience. Each tasting lasted about 20 to 30 minutes for the full effect and about 10 minutes between tasting to clear the experience…

—

During the next portion of this article – Mitesh will reveal the results of this, his latest experiment.  Look for it coming this week!

Filed Under: Acupuncture, Herbs & Other modalities, Foundational Science Tagged With: tang-ye-jing

Questions for the ancients

February 23, 2008 by Eric Grey 8 Comments

chinese_medicine_questionI’m part of the student government association at NCNM in Portland, OR and I am currently working on creating a scholarship for Classical Chinese Medicine students at our institution. The SGA funded the scholarship and now I’m just working on logistics. Part of the scholarship application will involve students answering a question – with the best answer (as judged by a panel of students) getting the nod for the award. Anyway, as I was brainstorming potential questions I became lost in thought at my potential answer to one. I thought I would pose it to you, my readers.

If you could ask three questions of any ancient scholar of Chinese medicine, who would it be, why, and what would your three questions be?

 

For me, it would definitely be Zhang Zhong Jing. I know that in ten years time I will have much more insightful questions, but right now my questions would be:

1. To what extent did you base your work on the Neijing and Tang Ye Jing?

2. What’s up with Wu Zhu Yu Tang? I mean, seriously.

3. Are there any diseases you feel can’t be treated by what you present in the Shang Han Lun and Jin Gui? If so, what are they and why can’t they be treated by the formulas and procedures set out in those books?

As a bonus, I would ask him if he has an intact copy of the Tang Ye Jing and, if so, if I can have it. 😀

 

Filed Under: Foundational Science Tagged With: books, formulas, ncnm, shang-han-lun, tang-ye-jing, Zhang Zhong Jing

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