Difference between revisions of "Good Humour, Good Health: How They Do It in Asia"
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The oldest known Chinese medical texts are the ''Inner Canon of the Yellow Emperor'' and the ''Treatise on Cold-Damage Diseases'', usually dated to the period of the Han dynasty, that is, the 3rd century BCE. This would make TCM a little younger that the humoral and Ayurvedic theories, but it's also possible it was based on much earlier, but now lost, works. You can tell by the titles alone that TCM loses much in translation – if it's translatable at all. | The oldest known Chinese medical texts are the ''Inner Canon of the Yellow Emperor'' and the ''Treatise on Cold-Damage Diseases'', usually dated to the period of the Han dynasty, that is, the 3rd century BCE. This would make TCM a little younger that the humoral and Ayurvedic theories, but it's also possible it was based on much earlier, but now lost, works. You can tell by the titles alone that TCM loses much in translation – if it's translatable at all. | ||
| − | + | The key concept of TCM is ''qi'' (pronounced ''chee''; literally: "air"), a vital substance permeating the entire universe. It comes in various densities or phases (depending on how you want to picture it), from matter to energy to spirit. All processes in the universe may be understood as thickening or rarefying of ''qi''. Chinese philosophy talks of ''yin'' whenever ''qi'' thickens and ''yang'' whenever it becomes rarefied. ''Yin'' and ''yang'' are a pair of cosmic opposites – with ''yin'' is colder, moister and slower, while ''yang'' is hotter, drier and quicker – the dark and light sides of the force. Except that, in ''Star Wars'' the two sides of the force are locked in a constant struggle, while ''yin'' and ''yang'' complement each other in a creative way. | |
From the medical point of view, ''yin'' and ''yang'' influence the gathering and flow of ''qi'' in the organism. ''Qi'' is transported around the organism along special energy channels, or "meridians", which I won't be talking about here (let me just note that it's along these channels that needles are inserted in acupuncture). Disease, obviously, comes from the lack of balance between ''yin'' and ''yang'' in your body, and the goal of medicine is to keep or restore that balance. The imbalance may result from too much ''yin'', too little ''yang'', too much ''yang'' or (guess what?) too little ''yin''. | From the medical point of view, ''yin'' and ''yang'' influence the gathering and flow of ''qi'' in the organism. ''Qi'' is transported around the organism along special energy channels, or "meridians", which I won't be talking about here (let me just note that it's along these channels that needles are inserted in acupuncture). Disease, obviously, comes from the lack of balance between ''yin'' and ''yang'' in your body, and the goal of medicine is to keep or restore that balance. The imbalance may result from too much ''yin'', too little ''yang'', too much ''yang'' or (guess what?) too little ''yin''. | ||
Revision as of 22:10, 11 November 2020
Some of those who read my previous post, the one about humoral medicine, may have found some of its tenets strangely familiar. Especially if they had ever dabbled in oriental systems of alternative medicine. That's why today I'd like to follow up on that post with a brief comparison of western humoral medicine with Indian Ayurveda and traditional Chinese medicine – particular in terms of their dietary advice. The foremost difference, obviously, is that both Ayurveda and TCM are still widely practiced, while the medical rules invented by ancient Greeks, and later adopoted by Muslims and Christians, have been largely forgotten (although not quite in Ibero-American countries).
आयुर्वेद
Let's begin with Ayurveda, or literally the "knowledge of longevity". The oldest medical compendia from which Ayurveda took its roots, are attributed to Sushruta (ca. 6th century BCE) and Charaka (between 100 BCE and 200 CE), which makes Ayurveda about as old Greek humoral medicine. If you look at the similarities between the two (as we will in a moment), it's hard to think that they've developed completely independently. But who copied from whom? That's hard to tell.
As the starting point we're going take, again, the five elements: earth, water, fire, air and aether. Unlike in Greek thought, were aether only existed in celestial bodies and was thus of little importance to medicine, all five elements are relevant to Ayurveda. Besides the Ayurvedic counterpart of aether is not so much a volatile substance as it's just vacuum, an empty space with the potential to filled with something.
When describing the qualities of the Greek elements, we used two axes: hot vs. cold and dry vs. moist. Ayurveda uses ten such axes, but we'll try to simplify it but boiling them down to only three: the two mentioned above plus light vs. heavy. The next difference is that, in humoral medicine, each of the humours was mapped to one of the four terrestrial elements; in Ayurveda, on the other hand, the principal vital forces known as doshas, which roughly correspond to the humours, are associated with pairs of elements. The good news is that there are only three doshas, as not every possible pair elements has its own dosha.
Water bounded by earth produces a dosha called kapha (pronounced KAP-hah). Kapha is heavy, cold and moist; in the human body, it's responsible for holding everything together and, when in excess, it manifests itself in the form of phlegm. Fire bound by water is pitta, which is hot, light and… not dry. Wait, what? It's not dry, because it contains water, but it isn't moist either, because the moisture is evaporated by the fire. So what do you call something that's neither dry nor moist? Consider food: if it's too dry, then what you do is to baste it with something fat, right? And this is what pitta is like – fat, oily, unctuous. In your organism, in keeps digestion running and the associated "humour" is bile. And then there's the third dosha, called vata, which is a combination of air and void. It's dry, light and cold. In your body, it's responsible for breathing and motion and it's excess shows as… not a liquid this time, but something rather gaseous. What you get by combining air and void is wind, and this is exactly what builds up in your colon when you've got too much vata.
Just like in humoral theory, the domination of any one dosha in your organism determines you physique and your temperament. A vata-type person is usually thin and bony, dark-skinned with thin, dry hair, an elongated and wrinkled face, and is quick-tempered, impatient and wavering. If you're a kapha-type person, then you might be heavily built with pale skin, thick, oily hair and a round, soft face, slow, but persistent. And you can tell someone is a pitta-type person by their muscular physique, ruddy complexion, soft hair with a tendency for early greyness and baldness, a face with sharp contours, as well as their high impulsiveness and motivation. But that's not all, for there are also people whose bodies are dominated by not one, but two doshas (vata-pitta, vata-kapha and pitta-kapha types), as well as those who have all three doshas in balance (the vata-pitta-kapha type). This way, there are only three doshas, but as many as seven different temperaments.
If you've read my post about humoral dietetics, they you might have guessed by now that the goal of Ayurvedic diet is to keep the doshas in balance. For example, a kapha-type person should eat foods that decrease kapha, while a dual vata-pitta type should consume things that increase kapha. But how can you tell what foods increase or decrease which doshas? Well of course, by taste! There are six tastes, each combining the qualities of two different elements. Sweet is combines earth and water, which means it increases kapha; it's the heaviest and moistest, as well as the most widespread of all six tastes. Salty is a marriage of water and fire, so it increases pitta. Sour is fire and earth, and thus decreases vata. Pungent is a combination of fire and air, which makes it the hottest and driest taste, decreasing kapha. Bitter is air plus aether, it's the lightest and coldest of tastes, and it increases vata. And, last but not least, the astringent taste, which combines earth and air, and therefore decreases pitta.
But it's not as simple as that. The amount of each dosha in your body depends on daily and seasonal cycles. Let's take a look at the seasonal one as an example. The Indian climate has not four, but six seasons. Winter is cold and damp, and people tend to be listless and sluggish, so their organisms develop an excess of kapha, which is evident by the build-up of thick phlegm. Cold winds blow at the same time, which makes the air filled with bitterness. When the spring comes, the air becomes astringent, while the phlegm melts down and spreads throughout your body, causing the aggravation of kapha. Aggravation of any dosha is dangerous, so it needs to be mitigated with an appropriate diet to stem the onset of disease. In the summertime it's dry and windy, everything tastes sharper than usually and your body begins to accumulate vata. Then comes the rainy season, which brings strong monsoon winds, heavy rains, slightly lower temperatures and a sour taste permeating the air. In these circumstances, vata has absolutely no idea what's going on and gets aggravated. What's more, pitta begins to build up. Autumn, which is dry, warm and salty, pacifies vata, but aggravates pitta. It's only in the sweet early winter that pitta becomes pacified, but this is also when kapha is slowly starting to accumulated. And so on and so forth.
Therefore, your diet should not only match your own dosha constitution, but also to the current season. For example, a kapha-type person in winter should avoid the build-up of phlegm, which is natural for them anyway, by eating foods that are astringent and pungent, warm and slightly unctuous, and – in lesser quantities – sour, bitter, salty and dry. In any case, they shouldn't eat anything sweet, maybe except honey, which is not only sweet, but also astringent and drying. By contrast, a vata-type person, in the same season, should eat things which are sour, salty and oily, and – to a lesser extent – sweet (lots of sesame oil and ghee).
And let's leave it here, because the more I try to fathom this topic, the less sense I make out of it. The Greeks kept it simple: four earthly elements, four qualities, four humours, four temperaments, four basic tastes and four seasons. Whereas in Ayurveda, there are five elements, twenty qualities, three doshas, seven temperaments, six tastes and six seasons! Let's leave India alone, then, and see what the Chinese came up with on the theme of healthy eating.
中醫
Understanding what traditional Chinese medicine (TCM) is all about was made somewhat easier courtesy of Dr. Guta Kulczycka, who explained some of the concepts to me and recommended the relevant literature.
The oldest known Chinese medical texts are the Inner Canon of the Yellow Emperor and the Treatise on Cold-Damage Diseases, usually dated to the period of the Han dynasty, that is, the 3rd century BCE. This would make TCM a little younger that the humoral and Ayurvedic theories, but it's also possible it was based on much earlier, but now lost, works. You can tell by the titles alone that TCM loses much in translation – if it's translatable at all.
The key concept of TCM is qi (pronounced chee; literally: "air"), a vital substance permeating the entire universe. It comes in various densities or phases (depending on how you want to picture it), from matter to energy to spirit. All processes in the universe may be understood as thickening or rarefying of qi. Chinese philosophy talks of yin whenever qi thickens and yang whenever it becomes rarefied. Yin and yang are a pair of cosmic opposites – with yin is colder, moister and slower, while yang is hotter, drier and quicker – the dark and light sides of the force. Except that, in Star Wars the two sides of the force are locked in a constant struggle, while yin and yang complement each other in a creative way.
From the medical point of view, yin and yang influence the gathering and flow of qi in the organism. Qi is transported around the organism along special energy channels, or "meridians", which I won't be talking about here (let me just note that it's along these channels that needles are inserted in acupuncture). Disease, obviously, comes from the lack of balance between yin and yang in your body, and the goal of medicine is to keep or restore that balance. The imbalance may result from too much yin, too little yang, too much yang or (guess what?) too little yin.
Sounds familiar? Okay, but what about elements? Are there any elements in this system or just qi, yin and yang? Don't worry, of course there are. There's five of them (naturally), but they're a little different from those we already know. They are, namely: tree, fire, earth, metal and water. No air? Well, no, after all qi already means "air", right? But the chief difference between Chinese and Western elements is that the latter are understood as static substances or states of matter, while the former are more like successive phases of the continuous process of the transformation of qi. This is why the Chinese term wǔxíng (pronounced: woo-sheeng) is better translated as "five movements" than "five elements".
The movements of tree and fire are, respectively, the initial and final phases of yang, that is, energy moving upwards and outwards, growth and expansion. The movements of metal and water are the initial and final phases of yin, or energy moving downwards and inwards, condensation and consolidation. And the movement of earth is the axis around which all other movement take place. The five movements are reflected in time and space as movement of the sun and cardinal directions: tree – sunrise – east, fire – noon – south, metal – sunset – west, water – midnight – north, and earth is in the middle.
When it comes to human anatomy, the movements are assigned to key internal organs, with the latter divided into those which are hollow inside (yang) and those that are solid (yin). Tree corresponds to the liver (solid) and the gallbladder (hollow); fire, respectively, to the heart and the small intestine; earth, to the spleen or pancreas (I never know which is which, and ancient Chinese doctors seem to have also treated them as if they were a single organ) and the stomach; metal, to the lungs and the colon; and water, to the kidneys and the urinary bladder.
Every person has their own constitution, in which one or two movements dominate, which, of course, determines what they look like, how they behave and what kinds of disease they are prone to. A fire-type person is tall and broad-shouldered with long limbs and neck, a triangular face, wide forehead, ruddy skin and loud voice, and is bossy and smart. A tree-type person is well-built, muscular, supple, with olive skin, a trapezoidal face with a pointed chin and thick eyebrows, is friendly, seductive and impatient. A person in whom the earth movement dominates is stocky, strong and slow, has a square face with thick lips and nose, as well as a sense of humour and a friendly temperament. You can tell a metal-type person by their tall and rigid body, narrow shoulders, a long face with a prominent teeth and nose, and being slow, meticulous and cautious. And finally, the water type with their short, round body, an oval face with puffy eyes, hesitation in their voice, shyness and apparent helplessness.
Żeby utrzymać w swoim organizmie należytą równowagę yin i yang, potrzebna jest, naturalnie, właściwie zbilansowana dieta. Produkty żywnościowe możemy sklasyfikować na dwa sposoby: po pierwsze, jedne mają właściwości ogrzewające, a tym samym wzmacniające yang, inne – chłodzące, a więc wzmagające yin, a są też takie, co ani ziębią, ani grzeją, czyli neutralne. Z punktu widzenia zachodniej dietetyki humoralnej – nic nowego. Ale, po drugie, można też przyporządkować różne produkty do różnych przemian, czyli pod względem tego, na które narządy wewnętrzne najmocniej oddziałują. Tylko jak na co dzień poznać, który składnik pożywienia należy do której przemiany? Pewnie już wiecie – no jasne, że po smaku! Na przykład rzeczy o smaku kwaśnym, choć mają działanie ściągające qi w dół i do wewnątrz, to najsilniej działają na wątrobę i pęcherzyk żółciowy, a więc należą do przemiany drzewa (która, przypomnijmy, kieruje qi ku górze i na zewnątrz). Mają one przeważnie działanie chłodzące lub co najwyżej lekko ogrzewające. Do tej samej przemiany należą też swieże, zielone zioła i warzywa, nawet jeśli nie są kwaśne. Smak gorzki należy do przemiany ognia i wiąże się przeważnie z działaniem rozgrzewającym; rzeczy słodkie, czy w ogóle łagodne w smaku (w tym nabiał i jajka), należą do przemiany ziemi; ostre – do metalu; a wszystko, co słone albo żyje w wodzie (słodkiej też) – do przemiany wody.
Każdy posiłek powinien zawierać po trochę z każdego smaku, ale ich proporcje trzeba dobrać uwzględniając własną konstytucję, wiek, bieżące dolegliwości, no i porę roku. Na wiosnę powinna dominować przemiana drzewa (czyli rzeczy kwaśne), w lecie – ognia (czyli gorzkie, ale lepiej, żeby nie były zbyt rozgrzewające), jesienią – metalu (ostre), a w zimie – wody (słone, ale nie nazbyt chłodzące). Przemianę ziemi przypisano do okresów przejściowych pomiędzy poszczególnymi porami roku, zresztą słodyczy nasz organizm i tak potrzebuje przez cały rok najwięcej.
I jeszcze kilka słów o samym przyrządzaniu potraw. Otóż najlepiej robić to w odpowiedniej kolejności, zgodnej z naturalnym cyklem przemian. Kolejność ta wygląda następująco: drzewo jest spalane przez ogień, z ognia zostaje popiół, czyli ziemia, w ziemi można znaleźć metal, w metalowym wiadrze nosi się wodę, wodą podlewa się drzewo i tak w kółko. Można też ułożyć inne cykle, ale ten jeden nam wystarczy: drzewo, ogień, ziemia, metal, woda. Nie trzeba koniecznie zaczynać od drzewa; ważne, żeby trzymać się tej kolejności.
Zobaczmy, jak to działa, na jakimś prostym przykładzie. Powiedzmy, że przygotowujemy jajecznicę. Zacznijmy od przemiany ognia.
| 1 | Fire phase | First, quite literally, light a fire on the stove and heat up the pan. |
| 2 | Earth phase | Put a piece of butter on the pan and let it melt. |
| 3 | Metal phase | Add some chopped onion. And now, focus: fresh onion has a pungent taste, so it belongs in the metal phase, but when sautéed, it becomes mild and sweet, which takes us back to the earth phase. |
| 4 | Earth phase | Take advantage of getting back to this phase by breaking in a few eggs. |
| 5 | Metal phase | You can't skip it now, so we need to add something punget again. Add some freshly ground pepper. |
| 6 | Water phase | This is easy, you need to add something salty, so just sprinkle in a pinch of salt. |
| 7 | Tree phase | Finally, garnish your scrambled eggs with some chopped parsley leaves. |
Tak oto przeszliśmy przez cały cykl i mamy gotowe śniadanie! W przypadku bardziej złożonych potraw przez ten cykl trzeba oczywiście przejść kilka razy.
Jak widać, mimo wyraźnych różnic, dietetyki humoralna, ajurwedyjska i chińska mają sporo wspólnego. Powiązania między żywiołami, ludzkimi temperamentami i etapami życia, narządami wewnętrznymi i płynami ustrojowymi, chorobami, smakami oraz właściwościami rozgrzewającymi lub chłodzącymi jedzenia i picia odkrywano w najróżniejszych cywilizacjach. I wszędzie miało to wpływ na to, co ludzie jedli i jak to przyrządzali.
A już w następnym wpisie wrócimy do Europy, żeby zbadać pewną zagadkę, która zabierze nas do Polski, Austrii, Francji i Anglii.
Bibliography
- Ayurveda
- David Frawley: Ayurvedic Healing: A Comprehensive Guide, Twin Lakes: Lotus Press, 2000
- Maya Tiwari: Ayurveda: Secrets of Healing, Delhi: Motilal Banarsidass Publishers, 2007
- Chinese medicine
- Hamid Montakab: Medycyna chińska w praktyce: Teoria, diagnostyka i terapia w rozumieniu zachodnim [Chinese Medicine Revisited], Polish transl. Marta Nizioł-Wojniusz, Michał Iwanicki, Łódź: Galaktyka, 2017
- Barbara Temelie, Beatrice Trebuth: Gotowanie według Pięciu Przemian: 184 przepisy dla wzmocnienia duszy i ciała [Das Fünf Elemente Kochbuch], Polish transl. Anna Krochmal, Tomasz Twardowski, Gdańsk: Czerwony Słoń, 2007
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