Chinese dietary therapy is a standard modality of traditional Chinese medicine. The idea that food is also medicine is deeply rooted in the Chinese culture. Chinese medicine has a unique way to assess foods. Practitioners not only look at nutritional components, but also consider the food’s color, taste, texture and shape.
Foods with specific colors and tastes nourish specific parts of the body and correct specific imbalances. This chapter is organized into four parts: traditional Chinese medicine theories, Chinese dietary therapy concepts and principles, properties of commonly-used foods and their applications, and a selection of classical Chinese dietary recipes.
Traditional Chinese Medicine Theories
Six concepts or theories are fundamental to an understanding of traditional Chinese medicine. The theories covered here are as follows: Yin and Yang; Five Phases; Fundamental Substances; Meridians; Zang/Fu Organs; and External Pathogens.
In Western medicine, specific systems and organs of the body are diagrammed and analyzed in isolation: the circulatory system, the immune system, the liver, etc. In Chinese medicine a basic cosmology or theory of the universe is formed, and mankind is examined and explained as an integral part of this vast system. Yin/Yang theory and Five Phase theory are ways of understanding the laws of nature and interrelationships within nature. Fundamental Substances, Meridian, and Zang/Fu theories explain human physiology and functionality. Pathogenesis, diagnosis and treatment theories explain how and why imbalances develop within us and how to go about restoring balance.
Yin and Yang. The universe is equally divided between Yin and Yang. Yin is a philosophical construct representing the aspects of the universe that are dark, receptive, etc. Yang embodies the principles of light, action, etc. Everything that exists in nature can be classified as Yin or Yang, and is generally a mixed balance of Yin and Yang. These two "opposites" are mutually dependent, interdependent, and always in a relative balance with each other. The relationship between Yin and Yang is essentially dynamic, and constantly changing. Yin may change into Yang, and vice versa under certain conditions. In traditional Chinese medicine, the theory of Yin/Yang provides a model of pathology. Yin and Yang are balanced in a healthy body. An excess or deficiency of either Yin or Yang will lead to illness or disease.
Five Phases. This is also called the Five Element theory, because in Western thought the five entities involved (Wood, Fire, Earth, Metal, Water) are considered to be "elements" of nature. However, this label does not convey the idea of action, motion, transformation, and cyclical change that is implied in the Chinese word "xing." As with Yin and Yang, all things in nature can be classified as one of the Five Phases, or a blending of them – they are the essential constituents of the material universe. Also as with Yin and Yang, the Five Phases are mutually interdependent, and always in a relative and dynamic balance with each other.
The following list of Five Phase correspondences gives some idea of the elaborate nature of this theory as it pertains to every aspect of our lives in space and through time. It is also the philosophical basis of Chinese astrology and the practice of Feng Shui.
Five-Phase Categorization of Phenomena
In traditional Chinese medicine, the Five Phases are used for explaining the properties of the internal organs (viscera, Zang/Fu) of the human body, including their mutual relations, physiological phenomena and pathological changes. Five Phase theory is also used as a guide for making diagnosis and treatment.
Fundamental Substances of the Body.
Qi. Literally defined as "vital energy," Qi is a Fundamental Substance of the body that is constantly in motion. Qi is the life force of our bodies, and if it slows down or stops, illness will surely result. The concept of "Qi" is very broad, because Qi exists everywhere in the universe, as well as in our bodies. When the Qi of our bodies is considered, it is classified in terms of its function and type. Some major functions of Qi are to protect and warm the body, as well as keeping everything in place. It is also the source of all movement in the body, and the mechanism that transforms the food we eat into "ourselves." The principle types of Qi are: Defensive Qi, which circulates at the level of the skin and protects us from harmful influences; Nutritive Qi, which creates Blood from food and nourishes the body; Organ Qi, which is the Qi of each specific organ (Zang/Fu); Meridian Qi, which flows through the meridians and blood vessels; and Pectoral Qi, that gathers in the chest and regulates the Heart and Lungs. The main functions of Qi are to nourish, regulate and defend the body.
Blood. Blood is a Yin substance that circulates primarily in the blood vessels, but also in the meridians. Blood transports nutrients to the entire body, and nourishes the internal organs. Traditional Chinese medicine also believes that Blood is the material basis for mental activities. (The brain is considered to be a type of bone marrow, and mental activity is ascribed to the Spleen and Heart, and to the Fundamental Substance, Shen).
Jing. Jing is commonly translated as "Essence." We are conceived as a result of the combination of our parents’ Jing, and this aspect of Jing (Prenatal Jing) is close to the Western concept of genetic inheritance. Jing is the core Fundamental Substance, and directs all aspects of our growth through time – conception, growth, maturity, reproduction, and aging. It is the depletion of Jing over time that brings about aging. After we are born, we replenish our Jing (Postnatal Jing) with the purified essence of the food we eat.
Shen. Shen is best translated as "spirit," and its home base is the Heart. Shen manifests as human consciousness; as awareness; as the "life" that shines out of our eyes and faces. When someone seems depressed or confused, with dull eyes, he is said to "lack Shen." When someone is in a manic state, out-of-control, or psychotic, then his Shen is "wandering." When the Heart’s energy (Qi) or Yin (Blood) are depleted, then Shen does not have a secure home, and we are likely to experience anxiety, palpitations, insomnia, inability to concentrate, and other signs of unease. In Chinese medicine and philosophy, Qi, Jing, and Shen are called "the three treasures."
Fluid. Fluid refers to the body fluids, including saliva, stomach fluids, synovial fluids and tissue fluids, but excluding Blood. Fluid moistens the skin, flesh and internal organs, lubricates the joints, and nourishes the brain and bone marrow.
Meridians. Currently, Western science does not recognize the existence of discrete "energy vessels" in the body that are analogous to blood vessels; but to the Chinese the meridians that carry Qi are actual anatomical structures that can be palpated and treated. The function of meridians is to transport Qi and Blood, connect the internal organs, and provide pathways between the inside and outside of the body. The meridian system consists of twelve principal meridians which correspond to the five Yin and five Yang organs, plus the Pericardium (Yin) and Triple Burner (Yang). So there is a meridian for the Heart, Lungs, Liver, Spleen, and Kidneys (Zang), and for their paired organs, the Small Intestine, Large Intestine, Gall Bladder, Stomach, and Urinary Bladder (Fu). There are also eight "extraordinary" meridians, a system of tendino-muscular meridians close to the surface of the skin, a system of "divergent" meridians, and "luo" channels that connect paired Yin and Yang meridians.
Through the meridians, every part of the body is connected to the whole: the internal organs communicate between themselves and have access to the surface of the body; the skin, muscles, and extremities have networks of secondary meridians that circulate energy on the surface and also tap into deeper levels. Each principal meridian is associated with a group of symptoms that appear when the meridian is not functioning properly. For example, cough, dyspnea, asthma, sore throat, and a feeling of fullness in the chest are associated with Lung meridian dysfunction.
The meridian system is used in several ways in the diagnosis and treatment of disease. Sometimes the problem is with the meridian itself, as in the case of simple tendonitis, muscle strain, or an atrophied area of tissue. These are generally viewed as local problems, and are treated locally to the injury. In other cases, the problem is an imbalance or disease of an internal organ, and the meridian system is utilized as an avenue to the seat of the problem. For example, a digestive problem would be treated by using acupuncture points along the Spleen and Stomach meridians, since these meridians connect directly to "their" organs.
Chinese medicinal herbs and foods are also tied into this system because they are classified by taste (Five Phase theory), property (Yin/Yang theory), and by which meridians they enter (and therefore which internal organs they affect).
Five Zang Organs. The internal organs of the body (viscera) are counted as twelve in number, and each is assigned one of the twelve principal meridians. There are six Yin and six Yang organs, and they are paired into six Yin/Yang partnerships. Of the twelve viscera, the five Zang, or Yin, organs, Heart, Liver, Spleen, Lung, Kidney, are generally considered to be the most significant in terms of pathology, diagnosis, and treatment. In addition to being in a Yin/Yang relationship with its paired Fu organ, each Zang organ is also assigned to one of the Five Phases. Even though the names of these Zang are the same as the Western names, their functions are markedly different from the Western paradigm, and they can more accurately be considered as "energetic manifestations" rather than as masses of tissue.
The functions of the heart are to regulate the circulation of Blood; house the Shen (e.g. regulate mental and emotional activities), and direct speech. The face and the tongue reflect the state of the Heart. The Liver is responsible for storing Blood and causing it to flow smoothly, regulating the smooth flow of emotions, regulating the smooth flow of all Fundamental Substances, controlling the joints and tendons, and regulating digestion.
The eyes and the fingernails reflect the state of the Liver. The Spleen transports nutrients for the body, "transforms" food so it will be readily absorbed into cells, assists in making Blood, assists with fluid metabolism, and controls muscles and the four limbs. The Lungs regulate Qi in the body (especially Defensive Qi), regulate fluid metabolism, regulate and disseminate Air Qi in the body, assist the Heart in creating and regulating Blood, and regulate the voice. The skin and body hair reflect the state of the Lungs. The Kidneys store Jing (genetic constitution) and control birth, development, and maturation. They also guide water metabolism and excretion, rule the bones and produce marrow, nourish the brain, and assist the Lungs with the breathing process. The ears, bones (including teeth) and head hair reflect the state of the Kidneys.
External Pathogens. The external factors which lead to disease originate in nature. They invade the body via the skin, mouth and nose. The leading external pathogens include Wind, Cold, Heat, Dampness and Dryness.
Wind. Wind attacks the Yang aspects of the body, namely the upper limbs, torso, head, and the skin. Wind produces a sudden onset of symptoms such as edema and skin irritation with itching. Wind-caused diseases are often accompanied by abnormal movements such as dizziness, tremors, and convulsions.
Cold. Cold damages the Yang Qi of the body. The nature of Yang is to be warm, active, and expansive. When it is damaged by climatic Cold there may be cold, stagnation, and contraction in the body leading to sharp pains, muscular contractions, spasms and limb rigidity. If Spleen Yang is damaged, for example, it leads to abdominal coldness and pain.
Heat. Heat is a Yang pathogenic factor. Heat causes the depletion of Body Fluids and manifests with such symptoms as dry mouth, scanty urine and constipation. When Heat moves upward, it causes symptoms such as headache, ringing in the ears (tinnitus), and a swollen throat. Heat can damage the Blood and cause it to move "recklessly," leading to nosebleed, blood in the urine, and excessive menses. Heat can interfere with mental activity and cause anxiety or even coma.
Dampness. Dampness impairs Yang Qi. If Spleen Yang is impaired, it can lead to diarrhea, scanty urine and edema. Dampness-related problems such as edema, gummy eyes, sticky loose stools, and eczema are characterized by heaviness and turbidity. Accumulation of Dampness produces excess phlegm which can lead to many problems – not just profuse sputum production, but also gallstones, strokes, and mental illness in extreme circumstances.
Dryness. Dryness is a Yang pathogenic factor. Dryness-related conditions deplete Body Fluids.
Dryness especially attacks the Lungs and the Kidneys. Constipation, scanty urine, lusterless hair and dry skin are characteristic symptoms of Body Fluid depletion.
It is the balance and harmony of these various factors that promote health and well-being. If Yin and Yang are in balance; if the generation and control cycles of the Five Phases are in harmony; if the meridians and Zang/Fu are functioning freely and delivering sufficient Qi and Blood to every part of the body, then we are healthy. When these systems become imbalanced through climatic assault, emotional imbalance, improper diet, excessive sexual activity, overwork, etc., our Fundamental Substances are damaged and we fall ill.
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