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Daoist Dietetics PDF
Daoist Dietetics PDF
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Notes 171
\. Cooked Cereals 172
2. Appetizers 175
3. Salads 178
4. Soups 180
5. Stews and Noodle Soups 183
6. Main Dishes 185
7. Desserts 189
8. Herbal Drinks 191
BIBLIOGRAPHY 193
INDEX 209
This book grew over several years in an ongoing dialogue with my
friend and colleague Ute Engelhardt. As sinology students at the Univer-
sity of Munich in the 1970s, we both focused on the work of Sima
Chengzhen, then moved on in different directions. As I continued to ex-
plore the various modes of self-cultivation in the Daoist tradition, Ute
became a specialist in Chinese dietetics, examining and presenting—
usually in cooperation with practitioners of Chinese medicine —the char-
acteristics, workings, and therapeutic application of all different kinds of
food.
We had variously talked about putting together a book that would bring
our expertise together and when, early in 2009, her new book on Chinese
dietetic recipes appeared and I visited her in Munich, we decided to
move ahead on the project. Then and there, we created a preliminary
book outline and began the writing process. In the event, since I had
more time and could dedicate myself fully to the work, I ended up writ-
ing it myself. But her published work on dietary therapy, her continued
encouragement, her sharing of references and research materials, and her
corrective readings have been essential in creating Daoist Dietetics. Mod-
esty prevented her from accepting the position of cooperator, but her
presence is felt throughout the work.
I would also like to thank Andreas Noll for encouraging the project and
suggesting that I teach dietary methods at the TCM Congress in Rothen-
burg, Germany. Last, but certainly not least, Stephen Eskildsen and
Vivienne Lo have been very supportive and made numerous suggestions
for correction and improvement.
The body always move; your food always reduce.
Moving, never reach extremes; reducing, never get to naught.
Eliminate fat and heavy things; control all salt and sour tastes. .
Diminish thoughts and worries; lessen joy and anger.
Get out of hectic rushing; watch out for sexual exhaustion.
Do this always—and you'll see results!
—Master Blue Ox {Yangxing yanming In 1.10b)
D a o i s t s and m e d i c a l w r i t e r s i n C h i n e s e h i s t o r y h a v e f o r m u l a t e d the
c o s m o l o g y o f t h e b o d y i n m a n y different t e r m s and e s t a b l i s h e d n u m e r -
o u s t h e o r i e s o f h o w e x a c t l y t h e v a r i o u s parts a n d a s p e c t s function a n d
w o r k t o g e t h e r . W h i l e i t will b e t h e e x c i t i n g task o f future r e s e a r c h t o ex-
p l o r e their w o r k a n d u n d e r s t a n d their c i r c u m s t a n c e s a n d different h i s t o -
ries, it is p o s s i b l e to s u m m a r i z e the f u n d a m e n t a l tenets of the C h i n e s e
v i s i o n to p r e s e n t a g e n e r a l f r a m e w o r k of D a o i s t c u l t i v a t i o n p r a c t i c e , u n -
2 / Daoist Dietetics
L o n g e v i t y , next, c o m e s i n a s a n d w h e n p e o p l e h a v e b e c o m e a w a r e o f
their c o n t r i b u t i o n to internal i m b a l a n c e s a n d t a k e their h e a l i n g into their
o w n h a n d s . B e i n g initially h e l p e d b y m e d i c a l m e a n s , t h e n d e v e l o p i n g a
life-style m o r e c o n g r u e n t with their e n e r g e t i c n e e d s , they attain a state of
g o o d health. H o w e v e r , t h e y d o n o t stop there b u t p r o c e e d t o i n c r e a s e
their p r i m o r d i a l qi to a n d e v e n a b o v e the level t h e y h a d at birth. To do so,
t h e y f o l l o w specific d i e t a r y p r i n c i p l e s a s well a s w o r k w i t h b r e a t h i n g ,
h e a l i n g e x e r c i s e s {daoyin i ^ ^ l ) , self-massages, s e x u a l control, and m e d i -
t a t i o n s — p r a c t i c e d to a l a r g e e x t e n t t o d a y u n d e r the n a m e of q i g o n g
(see K o h n 1 9 8 9 ; 2 0 0 6 ; 2 0 0 8 a ; C o h e n 1 9 9 7 ) . A p p l i e d regularly a n d s y s t e m -
atically, t h e s e m e t h o d s e n s u r e n o t o n l y a n e x t e n s i o n o f n a t u r a l life e x p e c -
t a n c y b u t often lead t o i n c r e a s e d v i g o r a n d y o u t h f u l n e s s .
L o n g e v i t y , next, c o m e s i n a s a n d w h e n p e o p l e h a v e b e c o m e a w a r e o f
their c o n t r i b u t i o n to internal i m b a l a n c e s a n d take their h e a l i n g into their
o w n h a n d s . B e i n g initially h e l p e d b y m e d i c a l m e a n s , t h e n d e v e l o p i n g a
life-style m o r e c o n g r u e n t w i t h their e n e r g e t i c n e e d s , they attain a state of
g o o d health. H o w e v e r , t h e y d o n o t s t o p there b u t p r o c e e d t o i n c r e a s e
their p r i m o r d i a l qi to a n d e v e n a b o v e t h e level t h e y h a d at birth. To do so,
t h e y f o l l o w specific d i e t a r y p r i n c i p l e s a s well a s w o r k w i t h b r e a t h i n g ,
h e a l i n g e x e r c i s e s {daoyin [), self-massages, s e x u a l control, and m e d i -
t a t i o n s — p r a c t i c e d t o a large e x t e n t t o d a y u n d e r the n a m e o f q i g o n g ^ J / j
(see K o h n 1 9 8 9 ; 2 0 0 6 ; 2 0 0 8 a ; C o h e n 1 9 9 7 ) . A p p l i e d regularly a n d s y s t e m -
atically, t h e s e m e t h o d s e n s u r e n o t only a n e x t e n s i o n o f n a t u r a l life e x p e c -
t a n c y b u t often lead t o i n c r e a s e d v i g o r a n d youthfulness.
C h i n e s e l o n g e v i t y a n d d i e t a r y practices, as first d e s c r i b e d in m a n u s c r i p t s
o f the s e c o n d c e n t u r y B.C.E. (see H a r p e r 1 9 9 8 ; L o 2010), o c c u p y a m i d d l e
g r o u n d i n this s y s t e m . T h e y stand b e t w e e n h e a l i n g and i m m o r t a l i t y a n d
a r e usefully a p p l i e d o n either level. A l t h o u g h essential a s m e d i c a l t e c h -
n i q u e s and in h e a l t h i m p r o v e m e n t , t h e y a l s o p l a y an i m p o r t a n t r o l e in
D a o i s m , b u t w i t h s o m e m o d i f i c a t i o n s . F o r e x a m p l e , diets o n the m e d i c a l
a n d h e a l t h levels i n v o l v e m o d e r a t i o n in food i n t a k e as well as overall
life-style as well as t h e c o n s c i o u s u s e of i n h e r e n t food qualities s u c h as
w a r m i n g , c o o l i n g , sinking, o r r i s i n g t o b a l a n c e s e a s o n a l c l i m a t e s , g e o -
g r a p h i c a l variations, and p e r s o n a l t e n d e n c i e s —either w o r k i n g in h a r -
m o n y w i t h t h e m o r u s i n g food t o c o u n t e r a c t their t e n d e n c i e s and allevi-
a t e their i m p a c t . P r a c t i t i o n e r s are e n c o u r a g e d t o a v o i d e x c e s s e a t i n g a n d
h e a v y foods, t o eat p r o p e r l y c o o k e d m e a l s i n s m a l l portions, a n d t o b e
m e n t a l l y c a l m a n d c o n s c i o u s l y a w a r e a s t h e y eat. A s t h e y are c o n s c i e n -
tious in their practice, their qi c o n t i n u e s to b e c o m e s t r o n g e r and t h e y
n e e d e v e r less food, until—in i m m o r t a l i t y p r a c t i c e — t h e y c a n cut o u t all
m a i n staples and r e p l a c e food first b y h e r b a l and m i n e r a l c o n c o c t i o n s ,
then by the c o n s c i o u s intake of qi t h r o u g h b r e a t h . T h i s t e c h n i q u e is c a l l e d
" a v o i d i n g g r a i n " {bigu ^f-fx) a n d is still u n d e r t a k e n today.
m e d i c i n e a n d D a o i s m is thus m o r e t h a n t h e a b s e n c e of s y m p t o m s : it is
the p r e s e n c e of s t r o n g vitality a n d of a s m o o t h , h a r m o n i o u s , a n d active
flow of qi, a state k n o w n as " p r o p e r qi" {zhengqi j E ^ ) .
t h e o p t i m a l functioning of qi in the b o d y , w h i l e c o n t r o l of qi m e a n s t h e
p o w e r to consciously guide the energetic process.
'7H<yctenaU<M-
T h e f o u n d a t i o n of b a l a n c i n g qi a n d e a t i n g to o n e ' s b e s t a d v a n t a g e is a
peaceful a n d h a r m o n i o u s life ( H u a n g 2 0 0 7 , 4 0 ) . F r o m e a r l y on, and well
into t o d a y (e.g., Liu 1 9 9 0 ) , b o o k s o n longevity, o f b o t h aristocratic a n d
D a o i s t origin, specify h o w t o g o a b o u t it. T h e y t e n d t o b e g i n w i t h m e n t a l
attitudes.
T h u s , for e x a m p l e , S u n S i m i a o '^sWM- ( 5 8 1 - 6 8 2 ) , t h e f a m o u s p h y s i c i a n ,
D a o i s t , a n d a l c h e m i s t of the e a r l y T a n g d y n a s t y , in h i s Zhenzhong ji tf^f^
12 ( P i l l o w b o o k R e c o r d , DZ 8 3 7 ) ' specifies that o n e s h o u l d m a i n t a i n a
s e r e n e state o f m i n d b y c u l t i v a t i n g a n attitude o f a w e a n d care. H e refers
to the fourth-century Shenxian shiqi jin'gui miaolu ^$i\ll'^M,^Mtl^M
( W o n d r o u s R e c o r d o f the G o l d e n C a s k e t o n the Spirit I m m o r t a l s ' P r a c -
tice of E a t i n g Qi, DZ 8 3 6 ) to define this as "the g a t e w a y of life a n d death,
t h e k e y t o rites a n d g o o d teaching, the c a u s e o f existing a n d p e r i s h i n g ,
t h e r o o t o f g o o d a n d b a d fortune, a s well a s t h e p r i m e s o u r c e o f all a u s -
picious and inauspicious conditions" (14b).
' Texts in the Daoist canon, abbreviated DZ, are cited according to Kom-
jathy 2002; Schipper and Verellen 2004.
Introduction / 7
One who is able to realize awe and care is safe from harm by
dragons when traveling on water and cannot be hurt by tigers
or rhinoceroses when traveling on land. Weapons cannot
wound him nor can contagious diseases infect him. Slander
cannot destroy his good name nor the poisonous stings of in- '
sects do him harm. (Sivin 1968, 118; Engelhardt 1989, 281)
Think little, reflect little, laugh little, speak little, enjoy little,
anger little, delight little, mourn little, like little, dislike little,
engage little, deal little.
If you think much, the spirit will disperse.
If you reflect much, the heart will be labored.
If you laugh much, the organs and viscera will soar up.
If you speak much, the Ocean of Qi will be empty and vacant.
If you enjoy much, gall and bladder will take in outside wind.
If you get angry much, the fascia will push the blood around.
If you delight much, the spirit and heart will be deviant and
unsettled.
If you mourn much, the hair and whiskers will dry and wither.
If you like much, the will and qi will be overloaded.
If you dislike much, essence and power race off and soar away.
If you engage yourself much, the muscles and <ji-channels will
be tense and nervous.
If you deal much, wisdom and worry will all be confused.
All these attack people's lives worse than axes and spears; they
diminish people's destiny worse that wolves and wolverines. '
2 It plays also a key role in Xi Kang's f^JS Yangsheng lun (On Nour-
ishing Life). See Henricks 1983.
8 / Daoist Dietetics
p h y s i c a l m o d e r a t i o n . T h u s , citing t h e a n c i e n t i m m o r t a l P e n g z u a^lH, t h e
Yangsheng yaoji p o i n t s out that h e a v y c l o t h i n g a n d t h i c k c o m f o r t e r s ,
s p i c y f o o d s and h e a v y m e a t s , s e x u a l attraction and a l l u r i n g w o m e n , m e -
l o d i o u s v o i c e s a n d e n t i c i n g s o u n d s , w i l d h u n t i n g and e x c i t i n g o u t i n g s ,
as well as all strife for s u c c e s s and a m b i t i o n will i n e v i t a b l y l e a d to a
\s'eakening of the b o d y a n d thus c a u s e a r e d u c t i o n in life e x p e c t a n c y
(Stein 1 9 9 9 , 1 7 8 ; also in Yangxing yanming lu l . l O b - l l a ) . It says:
5 The same notion also appears in the Huainanzi ^Mi^ (Book of the Prince
of Huainan, DZ 1184; 7.8b). See Major 1993, 172; Campany 2005, 108. Later the
idea is picked up in Ge Hong's gfit Baopuzi ffi^Fi^ (Book of the Master Who
Embraces Simplicity, DZ 1185; dat. ca. 320): "Those eating greens are good at
walking but foolish; those eating meat are strong and brave; those eating grains
are wise but don't live long; and those eating qi have spirits within who never
die" (ch. 15; Ware 1966, 243-44; see also MoUier 2000, 76-77). He continues by
saying that none of these food methods ever guarantees true transcendence but (52 Recipes :yr
that the concoction of an alchemical elixir is essential. easil\- be : e ; ; a
Introduction / 11
The five kinds of meat are axes and hatchets that murder the
organs. Wine and sex are inner and outer coffins that bury the
body. Only if you eliminate the harm done by the axes, block
the death represented by the coffins, and find irmer restfulness
can you walk on the path to long life and gradually follow the
road to immortality. (4.5a)
w o r k t o a c h i e v e o n e n e s s w i t h D a o a n d m o v e closer t o i m m o r t a l i t y , fi-
nally, e l i m i n a t e all food and m a t e r i a l intake a n d j u s t live by a b s o r b i n g cji,
a m e t h o d that r e o r g a n i z e s the internal s y s t e m of the b o d y a n d b y p a s s e s
normal digestive processes (see Jackowicz 2006).
E a t i n g in t h e D a o i s t e n v i r o n m e n t thus i n v o l v e s all k i n d s of f o o d s u s e d in
C h i n e s e dietetics, j o i n i n g it in its e x c l u s i o n of dairy p r o d u c t s a n d c o l d
foods, s u c h as ice c r e a m or s o d a s p o p u l a r in t h e W e s t . It follows t h e
s a m e p r i n c i p l e s a s C h i n e s e d i e t a r y therapy, s e l e c t i n g food c o m b i n a t i o n s
a n d c o o k i n g m e t h o d s to b a l a n c e t h e i n d i v i d u a l ' s qi b o t h in t e r m s of p e r -
s o n a l t e n d e n c i e s and g e o g r a p h i c a l o r s e a s o n a l v a r i a n t s . A l s o like C h i -
n e s e dietetics, D a o i s t c o o k i n g u s e s h e r b s and s p i c e s , s e l e c t e d for their
qualities as m u c h as for their taste, a n d e m p h a s i z e s life-style b a s i c s , s u c h
a s serenity o f m i n d and m o d e r a t i o n i n s e n s o r y a n d c u l i n a r y e x p e r i e n c e s .
17
18/Medicinal Diets
o r g a n i z i n g c o n c e p t s for all a n c i e n t p r o t o - s c i e n c e s , s u c h as a s t r o n o m y ,
m u s i c , divination, m e d i c i n e , and dietetics.
W i t h i n this g e n e r a l s y s t e m , food h a s t h r e e m a j o r p r o p e r t i e s :
20 / Medicinal Diets
1. s t i m u l a t i n g (yang/heating/(jf-enhancing)—e.g., apricots, b a r -
ley, cherries, p i n e a p p l e , p l u m s , celery, c o c o n u t ;
2 . c a l m i n g (yin/cooling/</i-calming)—e.g., b a n a n a s , tofu, c u -
c u m b e r s , e g g p l a n t , lettuce, m u s h r o o m s , p u m p k i n s , t o m a t o e s ,
watermelon;
A n o t h e r m o d i f i c a t i o n o f t h e food i n t a k e i s a c c o r d i n g t o age. Y o u n g p e o -
ple t e n d t o b e w a r m e r , m o r e energetic, a n d m o r e y a n g i n quality, w h i l e
o l d e r folks h a v e i n c r e a s e d yin. S m a l l children, b e i n g the m o s t y a n g , often
c r a v e s w e e t s to m e l l o w their yang-qi. O l d e r p e o p l e , on t h e contrary, t e n d
t o like m e a t s , stews, a n d w a r m i n g f o o d s t o c o u n t e r a c t their yin-nature.
B e y o n d this, food a l s o h a s an effect on t h e m e n t a l attitude. If we l a c k in
c o n f i d e n c e and d e p e n d m u c h o n others, m o r e y a n g food m a y b e indi-
c a t e d ; if we t e n d to be a g g r e s s i v e , assertive, and stubborn, a m e l l o w i n g
yin-rich diet w o u l d b e beneficial. Overall, y a n g foods i n c r e a s e v a l o r a n d
strength, w h i l e yin foods will h a v e a c a l m i n g a n d s l o w i n g effect ( C r a z e
and Jay 2 0 0 1 , 1 9 , 23).
1 By the same token, foods also balance the geographic situation of a person,
so that people in hotter climates should take more yin foods, while people living
in colder, more northern, places should eat more yang.
2 This is already emphasized in the fourth-century Yangsheng yaoji. See Stein
1999, 188-93.
Principles of Chinese Diet / 21
T"re \ i n - y a n g s y s t e m b e c o m e s m o r e c o m p l e x a n d s o p h i s t i c a t e d t h r o u g h
:5 s u b d i v i s i o n into five p h a s e s : m i n o r y a n g — m a j o r y a n g — y i n - y a n g —
— inor y i n — m a j o r yin. In o t h e r w o r d s , t h e r h y t h m i c p a t t e r n of rise a n d
i n c l i n e in t h e s t r u c t u r e of e x c h a n g e is finely t u n e d .
T n e c h a n g i n g p a t t e r n of h e a t a n d c o l d in the c o u r s e of a d a y m a k e s a
c o o d m e t a p h o r . A s m o r n i n g rises, the s u n b e g i n s t o w a r m the earth and
•. a n g is in its m i n o r p h a s e . As the s u n c o m e s c l o s e r to its zenith, it gets
brighter a n d the t e m p e r a t u r e increases: t h e major p h a s e o f y a n g . After
reaching the zenith, j u s t as t h e sun b e g i n s its descent, there is a b a l a n c e
b e t w e e n yin a n d y a n g , n e i t h e r q u i t e o n e n o r yet t h e other. In t h e c o u r s e
?f the afternoon, as t h e sun b e g i n s to sink, light gets less a n d the t e m -
r e r a t u r e c o o l s : t h e p h a s e o f m i n o r yin. W h e n n i g h t falls, finally, the s u n
:i not visible a n y m o r e , d a r k n e s s a n d c o o l n e s s p e r v a d e , i n d i c a t i n g the
?:ate o f m a j o r yin. F r o m here, the n e x t s u n r i s e c o m e s a n d the c y c l e r e -
r e a t s . A s m u c h a s d a y a n d night, yin and y a n g are i n c o n s t a n t m o t i o n ,
-^ne part n e c e s s a r i l y f o l l o w i n g from the o t h e r w i t h o u t p a u s e —a p a t t e r n
that also a p p l i e s to the r h y t h m of d a i l y life in the i n d i v i d u a l a n d society,
the cycle of t h e s e a s o n s t h r o u g h o u t the year, a n d the o v e r a l l p a t t e r n s of
growth a n d d e c a y i n n a t u r e a n d the h u m a n life c y c l e .
o f C h i n e s e c o s m o l o g y e v e r s i n c e a n d also f o r m s t h e f o u n d a t i o n o f C h i -
n e s e m e d i c i n e and dietetics is as follows:
Fire
Heart / Small Intestine
Wood Earth
Liver / Gall Bladder ^ Spleen / Stomach
Water Metal
/
Kidney / Bladder ^ Lungs / Large Intestine
3 For example, lettuce is "bitter" in inherent flavor but may taste neutral or
e-v en sweet to different individuals. By the same token, grains are generally clas-
i.fied as "sweet," but may taste bitter or salty.
24 / Medicinal Diets
I n a d d i t i o n t o the c o m b i n a t i o n o f y i n - y a n g a n d t h e c o r r e s p o n d e n c e s o f
t h e five p h a s e s , t h e r e are t w o further m a i n p r i n c i p l e s o f food: t e m p e r a -
ture a n d m o v e m e n t .
1. o u t w a r d s : i n d u c e s p e r s p i r a t i o n a n d r e d u c e s fever; u s e in
s u m m e r ; s p i c y o r s w e e t (pepper, g i n g e r ) ;
4 . d o w n w a r d s : relieves v o m i t i n g , h i c c u p p i n g , and a s t h m a ; u s e
in fall; s w e e t or sour (apples, b a n a n a s , c u c u m b e r s , grapefruit,
lettuce, p e a c h e s , s t r a w b e r r i e s ) .
All these s e r v e to r e m e d y c e r t a i n c o n d i t i o n s . F o r e x a m p l e : to d i s p e r s e
;old, u s e g i n g e r o r w i n e ; t o i m p r o v e t h e appetite, e a t g r e e n / r e d p e p p e r
or h a m ; to i n d u c e a b o w e l m o v e m e n t , t a k e c a s t o r b e a n s or s e s a m e oil; to
reduce fever, eat star fruit or w a t e r c h e s t n u t s ; to relieve pain, t a k e h o n e y
or squash.
B e c a u s e o f its s t r o n g e m p h a s i s o n b a l a n c e w h i c h i n c l u d e s a l s o the n e e d
for hot, e n e r g y - g i v i n g y a n g foods, C h i n e s e p h y s i c i a n s — u n l i k e m o n a s t i c
D a o i s t s — d o n o t s u p p o r t a v e g e t a r i a n diet. V e g e t a r i a n s eat t o o m a n y
cooling, yin foods, thus d e p l e t i n g their qi to levels s u i t a b l e o n l y for re-
cluses w h o are n o t p h y s i c a l l y a c t i v e . B y t h e s a m e token, t h e addition o f
fish to a v e g e t a r i a n diet, a l t h o u g h it p r o v i d e s protein a c c o r d i n g to the
W e s t e r n s y s t e m , will n o t i n c r e a s e y a n g , s i n c e fish is a c o o l food that r e -
lates to w a t e r and therefore yin. On the o t h e r h a n d , a diet o v e r l y h e a v y
in p r o t e i n s a n d m e a t is n o t beneficial either, s i n c e h i g h l y caloric, s t r o n g
y a n g f o o d s m a y d e p l e t e the b o d y ' s q i b y c a u s i n g certain o r g a n s t o o v e r -
w o r k and c r e a t i n g d e p l e t i o n s in others. It is best, therefore, to eat s o m e
meat, b u t n o t t o o m u c h and i f p o s s i b l e o r g a n i c , h e a l t h y s p e c i m e n s free o f
hormones and stimulants.
24 / Medicinal Diets
I n addition t o t h e c o m b i n a t i o n o f y i n - y a n g a n d the c o r r e s p o n d e n c e s o f
t h e five p h a s e s , t h e r e are t w o further m a i n p r i n c i p l e s o f food: t e m p e r a -
ture a n d m o v e m e n t .
S e c o n d , a g a i n u s i n g t h e b a s i c j a n - y a n g m a t r i x , t h e q u a l i t y o f food i s
e v a l u a t e d a c c o r d i n g t o its d o m i n a n t m o v e m e n t :
1. o u t w a r d s : i n d u c e s p e r s p i r a t i o n and r e d u c e s fever; u s e in
s u m m e r ; s p i c y o r s w e e t (pepper, g i n g e r ) ;
B e c a u s e o f its s t r o n g e m p h a s i s o n b a l a n c e w h i c h i n c l u d e s also t h e n e e d
for hot, e n e r g y - g i v i n g y a n g foods, C h i n e s e p h y s i c i a n s — u n l i k e m o n a s t i c
D a o i s t s —do n o t s u p p o r t a v e g e t a r i a n diet. V e g e t a r i a n s eat t o o m a n y
cooling, yin foods, t h u s d e p l e t i n g their qi to levels s u i t a b l e o n l y for re-
cluses w h o are n o t p h y s i c a l l y active. B y the s a m e t o k e n , the addition o f
fish to a v e g e t a r i a n diet, a l t h o u g h it p r o v i d e s protein a c c o r d i n g to the
W e s t e r n s y s t e m , will n o t i n c r e a s e y a n g , s i n c e fish is a c o o l food that re-
lates to w a t e r a n d therefore yin. On the o t h e r h a n d , a diet o v e r l y h e a v y
in p r o t e i n s a n d m e a t is n o t beneficial either, s i n c e h i g h l y caloric, s t r o n g
y a n g f o o d s m a y d e p l e t e the b o d y ' s q i b y c a u s i n g certain o r g a n s t o o v e r -
w o r k a n d c r e a t i n g d e p l e t i o n s in others. It is best, therefore, to e a t s o m e
meat, b u t n o t too m u c h a n d i f p o s s i b l e o r g a n i c , h e a l t h y s p e c i m e n s free o f
hormones and stimulants.
26 / Medicinal Diets
T h e m o s t f u n d a m e n t a l d i v i s i o n o f Q i i n e s e c u i s i n e i s into t h e c a t e g o r i e s
of fan a n d cai literally " r i c e " a n d " v e g e t a b l e s " or, m o r e b r o a d l y ,
t h e grain b a s e o f nutrition a n d v a r i o u s s u p p l e m e n t a r y d i s h e s that are
m o s t l y v e g e t a b l e - b a s e d b u t also include, b e s i d e s m u s h r o o m s a n d sea-
w e e d , meat, poultry, fish, fruit, a n d so on. G r a i n s tend to c o m e in w h o l e
or m i l l e d form; a p p e a r as staples, b u n s , cakes, or n o o d l e s ; and are typi-
cally b o i l e d , s t e a m e d , o r b a k e d . S u p p l e m e n t a r y d i s h e s i n v o l v e v a r y i n g
d e g r e e s o f w a t e r a n d oil for e i t h e r s t e a m i n g , b o i l i n g , o r frying ( C h a n g
1977a, 7-8; H u a n g 2 0 0 0 , 1 7 - 2 8 , 7 0 - 7 4 ; L o 2 0 0 5 , 175).
- 5 and l e g u m e s , m o s t i m p o r t a n t l y s o y b e a n s a n d p e a n u t s , are n e u t r a l
.€ ; o o l i n g in t e r m s of t e m p e r a t u r e a n d tend h a v e a s w e e t flavor. L i k e
£ r i x i s , they s u p p o r t t h e s p l e e n a n d s t o m a c h i n t h e center; e v e n m o r e
r - j n grains, they h e l p d r a i n d a m p n e s s . T h e i r m o r e p r o c e s s e d f o r m s s u c h
i f j o y m i l k a n d tofu h a v e a slightly m o r e c o o l i n g p o t e n c y . N u t s a n d
ieeds, such a s a l m o n d s , p i n e nuts, a n d s e s a m e , are u s u a l l y s w e e t a n d
- e u t r a l b u t t e n d t o m o i s t u r i z e rather t h a n dry. O n c e r o a s t e d (and, m o r e
ro salted), their t e m p e r a t u r e c h a n g e s t o b e i n g w a r m o r e v e n h e a t i n g ,
-ir.dering t h e m u n s u i t a b l e for a n y kind o f h e a t c o n d i t i o n . O n the o t h e r
- ^ n d , they c a n be useful in d i s p e l l i n g " w i n d , " a f a s t - m o v i n g c o n d i t i o n ,
r h y s i c a l l y linked w i t h c o o l , w i n d y c o n d i t i o n s a n d e m o t i o n a l l y a s s o c i -
ated w i t h fear and anxiety, that a t t a c k s e s p e c i a l l y the k i d n e y s . H e l p i n g
—eatly w i t h stabilizing the b o d y , n u t s a n d s e e d s are m u c h b e l o v e d b y
.ongevity s e e k e r s a n d D a o i s t s alike.
M o r e specifically, c h i c k e n a n d e g g s — a s m u c h i n C h i n a a s i n the W e s t —
are the s t r e n g t h - g i v e r s par excellence, gently w a r m i n g a n d s u p p o r t i n g the
central s p l e e n a n d s t o m a c h s y s t e m s a n d u s u a l l y r e c o m m e n d e d for c o n -
v a l e s c e n c e after illness. M u t t o n a n d g o a t m e a t h e l p s t h e k i d n e y s a n d
t h u s s e x u a l d y s f u n c t i o n and m u s c l e p r o b l e m s . P o r k t e n d s t o m o i s t u r i z e
yin, a i d i n g l u n g c o n d i t i o n s s u c h as a d r y c o u g h . S e a f o o d , in contrast,
c o n t a i n s a salty flavor w h i c h aids t h e k i d n e y s and a c o o l i n g effect that
h e l p s l o o s e n d a m p n e s s a n d h e a t a n d thus s e r v e s b e s t i n c a s e s o f n i g h t
Principles of Chinese Diet / 29
F o o d p r e p a r a t i o n i n C h i n a i n v o l v e s b o i l i n g i n c o v e r e d p o t s — m a d e from
e a r t h e n w a r e in a n t i q u i t y — s t e a m i n g in b a m b o o trays or s t e a m e r s , b a k i n g
in o v e n s or r o a s t i n g o v e r o p e n fires, and frying in large p a n s often
k n o w n a s w o k s ( A n d e r s e n 1 9 8 8 , 152). T h e s t o v e i s c o n s i d e r e d n o t o n l y
t h e c e n t e r of the f a m i l y ' s activities b u t also a s a c r e d p l a c e that c o n n e c t s
h u m a n i t y w i t h the p o w e r s o f H e a v e n , a n d the s t o v e g o d i s traditionally
b e l i e v e d t o a s c e n d t o h e a v e n o n t h e last d a y o f t h e y e a r t o r e p o r t the
f a m i l y ' s b e h a v i o r t o t h e celestial a u t h o r i t i e s (see C h a r d 1 9 9 5 ) . W i t h i n this
f r a m e w o r k , the C h i n e s e c r e a t e five m a j o r k i n d s o f dishes: c o o k e d cereals.
30 / Medicinal Diets
j r c n b i n a t i o n w i t h o t h e r dishes, t h e y a d d a w a r m i n g a n d intensifying
rualit\' to a n y m e a l . T h e y also s e r v e as a m a j o r s o u r c e of m o i s t u r e a n d
i r e \sell k n o w n for their s t r e n g t h e n i n g effect. S o u p s c a n be e a t e n at all
:r-.e5, s u p p l e m e n t i n g o t h e r dishes, a n d are often p a r t of the m a i n m e a l
: : ± i e day.
I n the e v e n i n g , y a n g s h o u l d b e g i n t o c a l m d o w n a n d yin b e a l l o w e d t o
rise. T o this end, the b e s t food i s g e n t l e a n d quieting, a n d o n e s h o u l d
a v o i d all k i n d s of i n t e n s e y a n g as found in h o t spices a n d fatty, h e a v y
d i s h e s . S t e w s are ideal, b u t e a s y stir-fries a n d s o u p s m a y also serve. It is
i m p o r t a n t n o t t o o eat t o o late t o a l l o w t h e b o d y t i m e for digestion b e f o r e
g o i n g to sleep. A l s o , m a n y m e d i c a l a n d D a o i s t texts r e c o m m e n d taking a
s h o r t w a l k after the e v e n i n g m e a l t o stabilize the energetic p a t h w a y s (see
E n g e l h a r d t and H e m p e n 1997, 6 1 3 - 1 7 ) .
B e y o n d c o o k i n g a n d e a t i n g c o n s c i o u s l y , d i e t a r y m a n u a l s also r e c o m -
m e n d t h e frequent c o n s u m p t i o n o f tea, e s p e c i a l l y g r e e n tea. M e n t i o n e d
a l r e a d y in t h e Shijmg i # | S ( B o o k o f O d e s ; c. 8 0 0 B.C.E.), tea h a s a l w a y s
b e e n a m a i n s t a y of C h i n e s e culture. B o t a n i c a l l y a m e m b e r of the C a m e l -
lia family, tea g r o w s as v a r i o u s s h r u b s that c a n r e a c h fifty feet in h e i g h t
a n d c o m m o n l y b e a r s h i n y l e a v e s w h o s e e n d s form p o i n t e d , s p e a r - h k e
tips. P i c k e d a n d dried o r roasted, a n d o c c a s i o n a l l y m i x e d w i t h b l o s s o m s
o r flowers, t h e l e a v e s are p r e p a r e d t o m a k e different teas. T h e w h i t e o r
p a l e g r e e n v a r i e t y u s e s t h e m a l m o s t raw, w h i l e b l a c k o r red tea applies
t h e m m o r e r o a s t e d o r f e r m e n t e d . T e a c a n c o n t a i n large a m o u n t s o f caf-
feine in all forms, a n d c o m m o n l y h a s b e e n u s e d in religious institutions
t o k e e p m o n k s a n d n u n s from falling asleep d u r i n g m e d i t a t i o n p e r i o d s .
? ; o d serves n o t o n l y to c r e a t e i n t e r p e r s o n a l c o n n e c t i o n b u t m i r r o r s so-
r.al o r g a n i z a t i o n a n d articulates d i s t i n c t i v e n e s s ( C o u n i h a n 1 9 9 9 , 6-7). It
r - a \ s a k e y role in all societies, defined as i n t e g r a t e d s y s t e m s of func-
- o n a l u n i t y w h e r e e x c h a n g e o f g o o d s links p e o p l e t o g e t h e r (see M a u s s
'.^7). F o o d is p o w e r in its m o s t b a s i c a n d t a n g i b l e form; it is often a p o -
litical factor in that h u n g e r t e n d s to be an instigation to r e b e l l i o n or
••••omen u s e t h e a v o i d a n c e of food as a form of self-assertion (see Bell
> S 5 ; B y n u m 1 9 8 7 ; B r u m b e r g 1 9 8 8 ) . C l a s s , caste, race, g e n d e r , status, a n d
33
34 / Medicinal Diets
a g e all h a v e t o d o w i t h w h o h a s a c c e s s t o w h a t k i n d s o f food, l e a d i n g t o
c o n s u m p t i o n p a t t e r n s that are i n h e r e n t l y social a n d political ( C o u n i h a n
1999 8).
A l l t h e s e g e n e r a l o b s e r v a t i o n s a l s o a p p l y t o C h i n e s e a n d D a o i s t food.
C o n s c i o u s l y s t r u c t u r e d from antiquity, food in C h i n a signified social
realities, a n d different s e n s o r y e x p e r i e n c e s w e r e c o n n e c t e d t o m o r a l re-
alities ( S t e r c k x 2 0 0 5 , 5 3 ) . T h e e m p e r o r ' s b o d y b e i n g a m a j o r c o n d u i t for
t h e will o f H e a v e n , n o u r i s h i n g i t m e a n t t o s u p p o r t the p r o p e r g o v e r n -
a n c e o f t h e w o r l d , e n a b l e d b y the c o n t i n u o u s v i g i l a n c e o f n u m e r o u s
c o u r t p h y s i c i a n s a n d nutritionists ( L o 2 0 0 5 , 1 6 5 - 6 6 ) . Different foodstuffs
w e r e e m p l o y e d i n different c o n t e x t s , c h a n g i n g o v e r h i s t o r y a s the e c o n -
o m y d e v e l o p e d a n d n e w i t e m s b e c a m e a c c e s s i b l e a n d fashionable. A l s o
n e w s e t t i n g s u n f o l d e d (e.g., m o n a s t e r i e s ) , a n d t a b o o s o f v a r i o u s sorts
c a m e t o e x p r e s s n e w l y a r i s i n g fears a n d p r e f e r e n c e s .
T h e C h i n e s e c a l e n d a r , a c o m p l e x m i x t u r e o f s o l a r a n d l u n a r features,
m o r e o v e r w a s i m p o r t a n t n o t o n l y i n defining t h e s e a s o n s b u t also the
a s t r o l o g i c a l c o n n e c t i o n s o f p e o p l e a n d foodstuffs. A l r e a d y f o r m u l a t e d i n
Han-dynasty almanacs unearthed at Shuihudi (Loewe 1988; Lo 2005,
1 7 8 ) , m a n y o f its r e g u l a t i o n s d e a l w i t h the y e a r o f o n e ' s b i r t h o r that o f
o n e ' s p a r e n t s a s w e l l a s w i t h c e r t a i n k i n d s o f food a s s o c i a t e d w i t h t h e
36 / Medicinal Diets
T h e s a m e trend c o n t i n u e d i n t h e T a n g d y n a s t y , w h e n i n t e r n a t i o n a l c o n -
tacts w e r e intensified a n d t e c h n o l o g y a d v a n c e d . In a d d i t i o n to m i l l e t and
w h e a t , rice b e c a m e m o r e easily accessible, and b a r l e y w a s u s e d m o r e
w i d e l y . N e w p l a n t f o o d s i n c l u d e d r h u b a r b , w a t e r m a l l o w , celery, nastur-
t i u m s , a s p a r a g u s , parsley, shallots, as well as v a r i o u s k i n d s of a l g a e and
s e a w e e d s . E x o t i c fruits i m p o r t e d from C e n t r a l A s i a a n d t h e tropical
s o u t h w e r e n e w varieties o f p e a c h a s well a s cherries, p l u m s , apricots,
pears, c r a b a p p l e , q u i n c e , o r a n g e s , t a n g e r i n e s , b a n a n a s a n d m a n y m o r e .
T h e r e w e r e also t h e fruits o f v a r i o u s p a l m trees, olives a n d v a r i o u s kinds
o f n u t s a n d seeds, a s well a s n u m e r o u s different types o f a n i m a l p r o d -
ucts, consumed especially among the wealthier and noble classes
(Schafer 1977, 8 9 - 9 9 ) .
A t t h e s a m e time, p r e s e r v a t i o n t e c h n i q u e s a d v a n c e d , i n c l u d i n g drying,
s m o k i n g , a n d f e r m e n t i n g , as well as p i c k l i n g in b r i n e , salt, v i n e g a r , b r a n ,
oil, chili, a n d v a r i o u s c o m b i n a t i o n s thereof. F o o d s c o u l d b e liquid-
p a c k e d o r dried, s e a l e d o r u n s e a l e d w i t h v a r i o u s spices, s t r o n g i n flavor
o r v e r y m i l d . G r a p e s , for e x a m p l e , c o u l d b e p a r c h e d , crinkled, o r dried
a n d s p i c e d to create a large v a r i e t y of r a i s i n - b a s e d d i s h e s ( A n d e r s o n
1 9 8 8 , 167; Schafer 1977, 113-16; H u a n g 2 0 0 0 , 3 7 9 - 4 2 9 ) . M i l k , e s p e c i a l l y
from g o a t s a n d h o r s e s b u t also from p a l m s a n d a l m o n d s , b e c a m e m o r e
widely available due to contact with northern Asian peoples. It was
m o d i f i e d i n m a n y w a y s ; c u r d l e d into c a k e s like tofu, f e r m e n t e d into
k u m i s a n d y o g u r t , k a y m a k a n d c l o t t e d c r e a m , a s well a s clarified b u t t e r
( m a d e from c o a g u l a t e d m i l k oils) (Schafer 1977, 1 0 6 ) .
Social Regulations / 37
7 ^ m a k e foods m o r e p a l a t a b l e , T a n g p e o p l e e m p l o y e d s w e e t e n e r s a n d
s r i c e s . S w e e t e n e r s i n c l u d e d v a r i o u s k i n d s o f h o n e y a s well a s s u g a r c a n e ,
sugar b e e t s , raisin tree extracts, and m a l t o s e , " a k i n d o f m a l t s u g a r d e -
r.ved from g e r m i n a t i n g g r a i n s " (Schafer 1977, 1 0 8 ) . A m o n g spices, h o t
r-epper c o r n s — t h e s e e d s of a p l a n t k n o w n as fagara (jiao t K ) — w e r e m o s t
popular. T h e y c a m e i n v a r i o u s local v a r i e t i e s a s well a s i n i m p o r t e d form
rrom Persia, s u c h a s o u r b l a c k p e p p e r , then k n o w n a s " b a r b a r i a n f a g a r a "
'-.u-:ao SfJtU). S o m e Indian-style s p i c e s s u c h as c a r d a m o m , n u t m e g , a n d
: u m i n too m a d e their w a y t o C h i n a , s o that curry-like d i s h e s b e c a m e
available (Schafer 1 9 7 7 , 1 1 0 - 1 1 ) .
A n o t h e r m a j o r t r a n s f o r m a t i o n o c c u r r e d t h r o u g h c h a n g e s i n infrastruc-
ture a n d t h e c o m m e r c i a l i z a t i o n o f food. M a r k e t s g r e w m a s s i v e l y , s o that
H a n g z h o u a l o n e h a d ten h u g e s q u a r e s for trading. A s M a r c o P o l o n o t e s ,
"on each of t h e said s q u a r e s t h r e e d a y s a w e e k there is c o n c o u r s e of from
forty t o fifty t h o u s a n d p e r s o n s w h o c o m e t o m a r k e t a n d b r i n g e v e r y -
thing y o u c a n desire for food, b e c a u s e t h e r e is a l w a y s a great s u p p l y of
38 / Medicinal Diets
A t t h e s a m e t i m e , t h e S o n g d y n a s t y also b e c a m e t h e first m a j o r p e r i o d
that s a w a w i d e - s p r e a d t a b o o a g a i n s t e a t i n g beef, partly d u e to religious
or spiritual r e a s o n s — s i n c e it a l l o w e d p e o p l e to b e l o n g to i n c r e a s i n g l y
p o p u l a r " v e g e t a r i a n " sects yet a c c e p t social n o r m s a n d still eat pork—
b u t also t o p r e s e r v e the e c o n o m i c a l l y essential w a t e r buffalo ( G o o s s a e r t
2 0 0 5 , 2 4 0 - 4 1 ) . D a o i s t s i n par t i cul ar t a b o o e d b e e f t o g e t h e r w i t h t h e "three
revolting animals" (sanyaii H R : wild g o o s e , dogs, a n d a q u a t i c c r e a t u r e s
like eels a n d turtles) a n d e m p h a s i z e d the p o w e r o f these foods t o invite
d e m o n s a n d p e s t i l e n c e into o n e ' s life ( G o o s s a e r t 2 0 0 5 , 2 4 3 ) . F o r m a n y
centuries, until the anti-superstition c a m p a i g n e n d e d the p o p u l a r t e m p l e
culture in 1898, only ethnic non-Chinese, Muslims, vagrants, criminals,
and Confucian fundamentalists c o n s u m e d beef in China (Goossaert 2005,
245, 248).
T h e M o n g o l c o n q u e s t i n t h e thirteenth c e n t u r y f o l l o w e d b y t h e w a r s a t
t h e b e g i n n i n g o f t h e M i n g d y n a s t y ( 1 3 6 8 - 1 6 4 4 ) led t o a s e v e r e r e d u c t i o n
in economic productivity and a shrinking population, which went b a c k
t o a b o u t 1 0 0 million. W h i l e C h i n e s e c u i s i n e b y a n d large r e m a i n e d stable
a n d traditional, t h e foreign rulers i n t r o d u c e d c e r t a i n M o n g o l i a n a n d
M i d d l e E a s t e r n w a y s of eating. T h e s e are d o c u m e n t e d in the Yinshan
zhengyao $XM^W ( Pr i nci pl es o f C o r r e c t Diet; dat. 1330) b y H u S i h u i
^•M,, w h i c h a l s o details t h e m e d i c a l u s e s of food (Buell a n d A n d e r s o n
2000; Sabban 1986). Another important document of the same period is
t h e Yinshi xuzhi i^:ft|l^n ( E s s e n t i a l K n o w l e d g e for E a t i n g a n d D r i n k i n g ;
dat. 1 3 6 8 ) b y Jia M i n g Mi^ w h i c h p r e s e n t s d e t a i l e d a c c o u n t s o f w h a t
Social Regulations / 39
~?.e m o d e r n a g e h a s b r o u g h t a v a r i e t y of food d e v e l o p m e n t s , m a i n l y
r e c a u s e o f t o political events. W h i l e C h i n e s e food h a s s p r e a d all o v e r t h e
•.•.orld d u e t o i n c r e a s e d e m i g r a t i o n (see W u and C h e u n g 2 0 0 2 ; R o b e r t s
2 0 0 2 ) , C h i n a itself u n d e r w e n t v a r i o u s p e r i o d s o f turbulence, n o t a b l y i n
the early t w e n t i e t h century, d u r i n g the J a p a n e s e invasion, and in W o r l d
'•'.'ar II, w h i c h lead to w i d e s p r e a d s h o r t a g e s and famines. So did t h e
Great L e a p F o r w a r d in t h e late 1 9 5 0 s a n d e a r l y 1 9 6 0 s ( A n d e r s o n a n d
A n d e r s o n 1 9 7 7 , 3 5 1 ) . A t all other t i m e s C h i n a e x p e r i e n c e d a n a b u n d a n c e
:t food a n d e x p a n s i o n of diet, b o t h t h r o u g h foreign c o n t a c t and a d -
\ a n c e d t e c h n o l o g y . E n h a n c e d foreign trade b r o u g h t v a r i o u s n e w a n d
h i g h l y p o p u l a r v e g e t a b l e s into t h e country, such as carrots from E u r o p e ,
e g g p l a n t s from India, o k r a from Africa, a n d c i l a n t r o from M e x i c o
A n d e r s o n a n d A n d e r s o n 1977, 3 3 1 ) .
A d v a n c e d t e c h n o l o g y , w h i l e i n c r e a s i n g food p r o d u c t i o n a n d thus s u p -
porting yet a n o t h e r p o p u l a t i o n explosion, e s p e c i a l l y u n d e r t h e C o m m u -
nists, h a s also h a d its d o w n s i d e s . T h e m o s t o b v i o u s i s t h e t e n d e n c y t o
alter and d e n a t u r e foodstuffs, o f w h i c h the m o s t b l a t a n t e x a m p l e i s the
40 / Medicinal Diets
I n m a n y w a y s , therefore, n o t only W e s t e r n e r s b u t t h e C h i n e s e t h e m -
s e l v e s c a n b e n e f i t g r e a t l y from traditional dietetic w i s d o m t o m a i n t a i n
h e a l t h a n d r e a c h v i g o r o u s l o n g e v i t y . O n e s t e p i n that direction i s t h e in-
c r e a s e d p o p u l a r i t y o f B u d d h i s t restaurants, w h i c h are strictly v e g e t a r i a n
a n d u s e m o r e o r g a n i c and w h o l e foods, e s p e c i a l l y i n T a i w a n b u t i n c r e a s -
i n g l y also on the m a i n l a n d . A n o t h e r is the s p r e a d of m e d i c i n a l restau-
r a n t s s e r v i n g m e d i c a t e d d i s h e s (yaoshan MM) that b o l s t e r a n d tonify qi as
part of nutritional t h e r a p y {shiliao^^) or p e r s o n a l self-care {ziwo baojian
\^nUm) ( F a r q u h a r 2 0 0 2 , 51).
C h m e s e d i e t a r y r e c o m m e n d a t i o n s literally e x t e n d from w o m b t o t o m b ,
"jit as a c h i l d b o r n in C h i n a is a l r e a d y a y e a r old, so the influence of
rood o n h u m a n life b e g i n s b e f o r e birth ( D e s p e u x 2 0 0 7 , 2 5 ) . T o n o u r i s h
the g r o w i n g e m b r y o , p r e g n a n t w o m e n m u s t p r a c t i c e "fetal e d u c a t i o n "
:.;:';ao fjoi^), t a k i n g g o o d c a r e of t h e m s e l v e s a n d their nutrition.
I
L
I Social Regulations / 43
In addition to t h e v a r i a t i o n o v e r historical p e r i o d s a n d t h e g e n e r a l g u i d e -
Ti
lines for different ages, C h i n e s e dietitians also p r o v i d e d specific a v o i d -
a n c e s (see H u a n g 2 0 0 7 , 9 4 - 1 0 5 ) . T h e y f u n d a m e n t a l l y deal w i t h s u b s t a n -
c e s of a p o t e n t i a l l y p o i s o n o u s nature, w h i c h n e e d to be treated with c a r e
b u t are n o t t o b e a v o i d e d c o m p l e t e l y , s i n c e a n y toxin, i f p r o p e r l y m a s -
tered, c a n c o m b a t d i s e a s e a n d h a v e a beneficial effect ( A n d e r s o n 1 9 8 8 ,
1 9 5 ) . E x a m p l e s o f foods c o n s i d e r e d p o i s o n o u s a n d h a n d l e d w i t h c a r e
i n c l u d e d o m i n a n t l y puffer fish ( F u g u ) a n d h o r s e m e a t as well as, to a
l e s s e r d e g r e e , garlic, c u c u m b e r , e g g p l a n t , pork, fox m e a t , as well as
p e a c h a n d apricot k e r n e l s ( D e s p e u x 2 0 0 7 , 2 4 ) . W h i l e the i n h e r e n t level o f
t o x i c i t y m a y v a r y w i t h t i m e s and s e a s o n s , different m e t h o d s o f p r e p a r a -
t i o n s e r v e to e l i m i n a t e or r e d u c e it, n o t a b l y c u t t i n g out the toxic part or
4
t h o r o u g h l y b o i l i n g a n d frying.
D a o i s t s a g r e e w i t h t h e s e g u i d e l i n e s to a large d e g r e e . F o r e x a m p l e , the
Laozi shuo Fashi jinjie jing on m o n a s t i c eating prohibits the c o n s u m p t i o n
of a n y food left b e h i n d by b i r d s , b e a s t s , w o r m s , or fish; left o v e r from
offerings to spirits a n d d e m o n s at altars, shrines, or t e m p l e s ; as well as
a n y rice o r w h e a t c a k e s that are u n c l e a n o r rotten; h a v e m o l d y o r d a m -
aged spots; are b r o k e n o r burnt; w e r e r e t u r n e d b y c h i l d r e n ; o r dirtied b y
f l y i n g birds. (#19-25; K o h n 2 0 0 4 b , 1 2 6 - 2 7 )
Table 1
D a o i s t s , in b r o a d a g r e e m e n t w i t h this u n d e r s t a n d i n g of food a v o i d a n c e s ,
list similar t a b o o s . T h e m o s t d e t a i l e d a c c o u n t a p p e a r s in the Lingshu zi-
wen xianji MWM'^illi^^ ( I m m o r t a l s ' T a b o o s A c c o r d i n g to t h e P u r p l e
T e x t s Inscribed b y t h e Spirits, D Z 179).^ A c c o r d i n g t o this, D a o i s t s s h o u l d
a v o i d g i v i n g offense t o t h e spirits b y relieving t h e m s e l v e s o r p e r f o r m i n g
o t h e r acts of p e r s o n a l h y g i e n e w h i l e facing n o r t h or d e v e l o p i n g a great
Arts for the People's Welfare), which contains 260 recipes. See Sabban 1996;
Huang 2000, 123-24; Lo 2005, 166. For more classical works on seasonal adjust-
ment, see Huang 2007, 70-73. For a modem perspective, see Engelhardt and
Hempen 1997, 617-20.
2 The text formed part of the Highest Clarity (Shangqing) revelations in the
mid-fourth century and in its present form probably dates from the fifth century
(Robinet 1984, 2:412-15; Kleeman 1991, 176). Its taboos also appear in Zhen'gao M
|g (Declarations of the Perfected, DZ 1016); Zhenzhong ji ift^^i!, (Pillowbook Re-
cord, DZ 836) 5a-6a; Shangqing xiuxing jingjue ±i-fflffTlMI^ (Scriptural Instruc-
tions on Shangqing Cultivation, DZ 427), 22b-25a; and in Yunji qiqian ^ ^ t ^
(Seven Tablets in a Cloudy Satchel, DZ 1032; abbr. YJQQ), 33.6a, 40.11b-12a.
48 / Medicinal Diets
Table 2
Monthly Taboos
B e s i d e s i n c u r r i n g straightforward p h y s i c a l h a r m b y d i s o b e y i n g d i e t a r y
a n d other t a b o o s , D a o i s t s b e l i e v e d that p e o p l e are c l o s e l y s u p e r v i s e d b y
t h e celestial a d m i n i s t r a t i o n . As t h e Lingshu ziwen xianji n o t e s : " A l l t h e s e
t a b o o s are t h e great p r o h i b i t i o n s o f t h e celestials. T h e T h r e e Offices [of
H e a v e n , Earth, and W a t e r ] r e p o r t a n d e x a m i n e them, c o u n t i n g t h e m
a m o n g the g r a v e s t sins. A s p u n i s h m e n t s t h e y o r d e r p e o p l e ' s three spirit
s o u l s (hun) to be sick and m a k e their s e v e n m a t e r i a l souls (po) e n g a g e in
fighting" ( 3 b ; B o k e n k a m p 1997, 3 6 5 ) . E a t i n g a s well a s v a r i o u s o t h e r
f o r m s of social interaction t h u s f o r m e d an i m p o r t a n t a s p e c t in the C h i -
n e s e a n d D a o i s t w a y o f b e i n g i n the w o r l d .
To c o n c l u d e , in addition to i n c o r p o r a t i n g the s a m e o v e r a l l p r i n c i p l e s a n d
food classifications as t h e traditional C h i n e s e m e d i c a t e d diet, D a o i s t d i e -
tetics is also subject to the s a m e social, political, a n d historical c i r c u m -
s t a n c e s . B o t h s h a r e ideas a b o u t age-related e a t i n g and h a v e m a n y food
t a b o o s i n c o m m o n . B o t h are subject t o c h a n g e o v e r time, s e e i n g n e w food
stuffs arrive and i n t e g r a t i n g t h e m into their e s t a b l i s h e d patterns. T h u s in
D a o i s t k i t c h e n s e v e n today, o n e m a y find b r e a d w i t h stir fries a l o n g s i d e
rice, a n d it is p r o b a b l y o n l y a m a t t e r of t i m e until tofu b u r g e r s , b a c o n ,
a n d h o t d o g s m a k e their d e b u t i n C h i n e s e v e g e t a r i a n k i t c h e n s . T h e q u e s -
tion r e m a i n s o p e n w h e t h e r o n e s h o u l d l o o k forward t o o r d r e a d the arri-
val of D a o i s t fast food —following t h e footsteps of t h e buffet-style B u d -
dhist eateries and t h e m e d i c i n a l r e s t a u r a n t s a l r e a d y w i d e s p r e a d i n C h i -
n e s e c o m m u n i t i e s the w o r l d o v e r .
People of antiquity cured diseases by creating internal har-
mony with sweet spring [saliva] and moistening themselves
with primordial c\i. Their medicines were neither astringent nor
bitter; they tasted sweet and were full of flavor. They would
take their nourishment and pass it through their five inner or-
gans, then tie it into their hearts and lungs. Thus their entire
bodies would be free from afflictions. (Luoshu baozi ming in
Yangxing yanming lu 1.5a)
50
Dietary Therapy / 51
D i e t a r y t h e r a p y i n C h i n a i s c l o s e l y c o n n e c t e d t o the t r a d i t i o n a l u n d e r -
s t a n d i n g o f t h e b o d y w h i c h , a s m u c h a s t h e w o r l d i n g e n e r a l a n d food i n
particular, e s s e n t i a l l y c o n s i s t s of qi. T h e b o d y as qi is a c o m p l e x s y s t e m of
different f o r m s o f e n e r g y , a b s o r b e d from o u t s i d e s o u r c e s a n d t r a n s -
f o r m e d v a r i o u s l y i n t o yin a n d y a n g a s p e c t s , s u c h a s d e f e n s i v e a n d n u t r i -
tive qi a n d different k i n d s of b o d y fluids. A l l t h e s e are m a n a g e d in t h e
b o d y ' s s t o r a g e c e n t e r s a n d t r a n s p o r t c h a n n e l s , d e s c r i b e d i n t e r m s o f in-
n e r o r g a n s a n d (jf-channels.
U n l i k e i n W e s t e r n b i o m e d i c i n e , o r g a n s h e r e are e n t i r e c o m p l e x e s o r
functional s y s t e m s that i n c l u d e a series of other p h y s i c a l a s p e c t s , s u c h as
senses, b o d y tissue, e m o t i o n s , a n d the like. T h e y c o n n e c t t o e a c h o t h e r i n
s u b t l e w a y s a n d c o m b i n e i n a n intricate w e b w o r k o f rise a n d fall, s o that
I
action i n o n e c o m p l e x will h a v e a n effect o n t h e c o n d i t i o n o f a n o t h e r a n d
affect t h e w h o l e . T h e m o s t essential o r g a n - s y s t e m i s the s p l e e n - s t o m a c h
c o m p l e x i n the b o d y ' s c e n t e r . A n y i n g e s t e d i t e m g o e s there first, b e f o r e
b e i n g t r a n s f o r m e d into u s e a b l e qi a n d t r a n s m i t t e d to the others. B e y o n d
h a v i n g the b a s i c c h a r a c t e r i s t i c s o f t e m p e r a t u r e a n d activity a s d e s c r i b e d
earlier, e a c h food t h u s a l s o w o r k s t h r o u g h t h e s e o r g a n s , e n h a n c i n g o r
d i m i n i s h i n g their yin a n d y a n g aspects, a n d t h e r e b y a l l o w i n g for a
h i g h l y specific a n d d e t a i l e d a p p l i c a t i o n o f food t h e r a p y .
E a c h o r g a n - c o m p l e x , m o r e o v e r , t e n d s t o w a r d specific f o r m s o f i m b a l -
a n c e , d e s c r i b e d typically i n t e r m s o f yin ( m o i s t u r i z i n g , stable) a n d y a n g
(drying, a c t i v e ) a s w e l l a s d e p l e t i o n a n d e x c e s s , s i n k i n g a n d rising, c o o l -
i n g a n d h e a t i n g , s o that p a r t i c u l a r p a t t e r n s o f p a t h o l o g i e s u n f o l d . T h e y
t e n d t o r a n g e from the m o r e e l e m e n t a r y t o t h e h i g h l y c o m p l e x , increas-
i n g i n s y m p t o m s a n d intensity i f w e a k n e s s e s g o u n c h e c k e d . F o r e a c h
case, d i e t a r y r e c o m m e n d a t i o n s a l l o w p a t i e n t s to m o d i f y their food in-
take t o w a r d o p t i m a l o r g a n f i m c t i o n i n g .
T o d e t e r m i n e w h i c h d i e t a r y m e a s u r e s h o u l d b e t a k e n for w h a t c o n d i t i o n
is the t a s k of traditional C h i n e s e d i a g n o s t i c s . It w o r k s less w i t h c o n c r e t e
a n d m e a s u r a b l y data, s u c h a s b l o o d p r e s s u r e , t e m p e r a t u r e , a n d p u l s e
rate. I n s t e a d p h y s i c i a n s a n a l y z e t h e state of the p a t i e n t ' s i^f-flow, using—
besides obvious immediate impressions and questions about symptoms
a n d c a s e h i s t o r y — t o n g u e i n s p e c t i o n , p u l s e analysis, a n d a b d o m i n a l p a l -
pation. A l s o , i n c o n t r a s t t o W e s t e r n m e d i c i n e , t h e y d o n o t w a i t for large,
intense, a n d o b v i o u s c o n d i t i o n s t o o c c u r , b u t p a y c l o s e a t t e n t i o n t o e v e n
minor signs of imbalance and discomfort, hoping—often with dietary
52 / Medicinal Diets
T h e b o d y as c\i h a s b o t h p r i m o r d i a l a n d p o s t n a t a l a s p e c t s . P r i m o r d i a l qi,
r e c e i v e d at birth from H e a v e n a n d Earth t h r o u g h the parents, is c e n t e r e d
in the k i d n e y area, from w h e r e it m a n i f e s t s as vital e s s e n c e ( / ; « ^ ) . P o s t n a -
tal qi is d e r i v e d from food, air, a n d w a t e r . T h e p o s t n a t a l m e t a b o l i s m util-
izes e s p e c i a l l y t h e s p l e e n a n d l u n g s a n d their a s s o c i a t e d c h a n n e l s t o c o n -
v e r t w o r l d l y m a t e r i a l s into u s e a b l e qi as well as into xue JlJl ( b l o o d ) , the
yin c o u n t e r p a r t of qi a n d a m o r e internal force.
A n c e s t r a l qi n e x t c o m b i n e s with t h e p r i m o r d i a l qi a l r e a d y stored in t h e
d e p t h of t h e p e r s o n to form perfect qi {zhenqi WM)- T h i s in turn d i v i d e s
a n d m o v e s on to return again, in its n e w form, to the s p l e e n and lungs.
In t h e lungs, it d i v i d e s into c h a n n e l qi [maiqi Mm), i.e., t h e qi in the c h a n -
n e l s of the b o d y , a n d d e f e n s i v e or p r o t e c t i v e qi (weiqi tlllS,) w h i c h circu-
lates c l o s e to t h e b o d y ' s surface. In the spleen, it t r a n s f o r m s into n u t r i t i v e
or c o n s t r u c t i v e qi {yingqi Wm) w h i c h flows in t h e d e e p e r interstices and
t r a n s p o r t s the xue, a l s o distilled in the s p l e e n a n d s t o r e d in the liver
(Jackowicz 2006, 71; Kaptchuk 1983, 46-55).
Dietary Therapy / 53
N u t r i t i v e qi is yin in n a t u r e a n d a s s o c i a t e d w i t h xue. S i t u a t e d m o r e
d e e p l y inside, it n o u r i s h e s the m u s c l e s and o r g a n s and e n s u r e s that the
b o d y ' s tissues r e m a i n strong. T h e t w o form a c o m p l e m e n t a r y pair, like qi
a n d xue. T h e y are c h a r a c t e r i z e d s i m i l a r l y in that their yin a s p e c t is
t h i c k e r a n d h e a v i e r a n d stays d e e p w i t h i n t h e b o d y , w h i l e its y a n g c o u n -
terpart is t h i n n e r a n d lighter a n d m o v e s at t h e surface of the b o d y , inter-
facing w i t h t h e o u t s i d e w o r l d .
T h e b o d y as qi in its v a r i o u s f o r m s is m a n a g e d by t h e five o r g a n -
c o m p l e x e s , w h i c h —in c l o s e l i n k w i t h their related c o s m i c a n d b o d i l y
f o r c e s — m a i n t a i n it in a c o n s t a n t flow of m o v e m e n t a n d e x c h a n g e . To
d e s c r i b e t h e m individually, the " s p l e e n " (pi g$) is n o t j u s t o n e o r g a n b u t
p a r t o f t h e p h a s e earth a n d all the c o s m i c c o n n e c t i o n s t h a t implies: the
c o l o r yellow, t h e season o f late o r I n d i a n s u m m e r , the direction o f the
center, a n d in g e n e r a l w i t h stability and c e n t e r e d n e s s .
54 / Medicinal Diets
F u r t h e r c o n n e c t e d w i t h m u s c l e s a n d s i n e w s , m o u t h a n d lips, t h e s e n s e o f
taste, a n d t h e b o d y fluid o f o r a l m u c u s , its k e y e m o t i o n i s w o r r y , w h i c h
i n c l u d e s thoughtfulness, p l a n n i n g , and o v e r a n a l y z i n g , l e a d i n g to t h e fact
that m a n y b r a i n - w o r k e r s t e n d t o w a r d s p l e e n issues. A m o n g virtues, i t
r e p r e s e n t s the h o n e s t y : trust in o n e s e l f a n d others, faithfulness, a n d c o n -
fidence. M o s t c l o s e l y a s s o c i a t e d with qi, t o g e t h e r w i t h its y a n g partner,
t h e s t o m a c h , it is " t h e p r i m a r y o r g a n of digestion, the c r u c i a l link by
w h i c h food is t r a n s f o r m e d into qi a n d xwe-blood" ( K a p t c h u k 1 9 8 3 , 7 9 ) .
As the Huangdi neijing suwen notes: " T h e s t o m a c h is the r e s i d e n c e of the
g r a n a r y a d m i n i s t r a t i o n : the v a r i o u s k i n d s o f taste o r i g i n a t e h e r e " (3.1a).
p r o c e s s e d b u t r e m a i n as a k i n d of s l u s h to c r e a t e c o n d i t i o n k n o w n as
" d a m p n e s s " w h i c h e v e n t u a l l y m a y g r o w into p h l e g m a n d lead t o seri-
o u s o b s t r u c t i o n s ( E n g e l h a r d t a n d H e m p e n 1997, 4 2 1 ) .
S y m p t o m s of a d e p l e t i o n of s p l e e n qi i n c l u d e fatigue, l a c k of appetite,
I -
b e l c h i n g , a w e a k digestion, l o o s e stools, a b l o a t e d a b d o m e n , a n d a p a l e
o r w h i t e t o n g u e . D e p l e t i o n o f s p l e e n y a n g i s i n d i c a t e d b y the s a m e signs,
p l u s a p e r v a s i v e feeling of cold, e s p e c i a l l y also in the h a n d s and feet, a n d
a s t r o n g d e s i r e for w a r m d r i n k s . S p l e e n d a m p n e s s , finally, m a y also
c o m e w i t h feelings o f fullness, l a c k o f thirst, n a u s e a , n u m b n e s s , a s well
a s a g e n e r a l s e n s e o f w e a k n e s s ( E n g e l h a r d t a n d H e m p e n 1997, 4 2 4 ) .
A s i d e from t r e a t i n g t h e s e c o n d i t i o n s b y s t i m u l a t i n g the s p l e e n c h a n n e l
( w h i c h r u n s a l o n g t h e i n s i d e o f t h e leg a n d t h r o u g h the a b d o m e n ) w i t h
a c u p u n c t u r e , m o x i b u s t i o n , a c u p r e s s u r e , o r q i g o n g , h e r b a l a n d dietary
r e m e d i e s are h i g h l y effective. T h e latter w o r k p a r t i c u l a r l y w i t h the t w o
flavors a s s o c i a t e d w i t h the spleen: s w e e t a n d neutral. M o s t foods of all
t h e different food g r o u p s reflect t h e s e flavors, e s p e c i a l l y all k i n d s of
grain, s w e e t tasting v e g e t a b l e s (carrots, c a b b a g e , p o t a t o e s , s q u a s h ) , n o n -
citrus fruits, as well as an e x t e n s i v e s e l e c t i o n of m e a t , poultry, fish, and
I Dietary Therapy / 55
T o r e m e d y t h e s e c o n d i t i o n s , t h e d i e t a r y r e c o m m e n d a t i o n i s for c o o l i n g
a n d slightly s o u r foods, w h i c h i n c l u d e e s p e c i a l l y w h e a t , b u c k w h e a t , a n d
s w e e t p o t a t o a m o n g grains, a s well a s c u c u m b e r s , t o m a t o e s , c e l e r y ,
b a m b o o s h o o t s , b e a n sprouts, e g g p l a n t , s p i n a c h , a n d n a p a c a b b a g e
a m o n g v e g e t a b l e s , p l u s all c i t r u s fruits, tofu, fish, a n d s o m e dairy ( E n g -
elhardt and H e m p e n 1997, 441-43).
A s far a s d i e t a r y t h e r a p y i s c o n c e r n e d , all o t h e r c o n d i t i o n s a n d o r g a n s
are s e c o n d a r y t o the s p l e e n - s t o m a c h s y s t e m . A l l food c u r e s e s s e n t i a l l y
b e g i n b y s t a b i l i z i n g t h e m i d d l e , m a k i n g s u r e that the c e n t e r i s s t r o n g a n d
well b a l a n c e d . T h e y e s t a b l i s h a firm d i g e s t i v e a n d t r a n s f o r m i n g p o l e
w h i c h in turn will h e l p s t a b i l i z e t h e qi in all the other o r g a n s .
S^(te«tcCecC ^p^fdccdtcM,
T h e first o r g a n affected by t h e c e n t e r is t h e " l u n g s " (jei W), the o r g a n
a s s o c i a t e d w i t h the p h a s e m e t a l : fall, w h i t e , a n d west. It is also l i n k e d
w i t h the l a r g e i n t e s t i n e a s its y a n g p a r t n e r a n d i n c h a r g e o f t h e s k i n a s
m a i n b o d y part. T h i s e x p l a i n s w h y p e o p l e w i t h c h r o n i c d i g e s t i v e d y s -
function often d e v e l o p a s t h m a a n d s k i n p r o b l e m s , w h i c h — i n r e v e r s a l o f
t h e d i s e a s e ' s u n f o l d i n g — t e n d to clear up w i t h a l u n g - s u p p o r t i v e diet.
56 / Medicinal Diets
T h e e m o t i o n o f the l u n g s i s s a d n e s s , i.e., p e n s i v e n e s s , m e l a n c h o l y , a n d
r e l u c t a n c e to let go, w h i l e its v i r t u e is r i g h t e o u s n e s s , i m p a r t i a l j u s t i c e or
integrity, t h e ability to a c c e p t gain and loss, s u c c e s s a n d failure as t h e y
c o m e ( K a p t c h u k 1 9 8 3 , 9 1 ) . As the Huangdi neijing suwen says: " T h e l u n g s
a r e the r e s i d e n c e o f the h i g h m i n i s t e r s o f state: o r d e r a n d d i v i s i o n origi-
n a t e h e r e " ( 1 . 3 b ) . T h e i r related qi-channe\ starts in t h e chest, m o v e s
t h r o u g h t h e a r m p i t and a l o n g t h e i n n e r side o f the arm, a n d e n d s a t the
top o f t h e t h u m b . I t h a s e l e v e n a c u p u n c t u r e points, u s e d t o treat s y m p -
t o m s o f c o l d s a n d c o u g h a s well a s c a s e s o f s h o u l d e r and b a c k p a i n
(Kaptchuk 1 9 8 3 , 1 1 2 ; Kohn 2995, 53).
T h e m a i n p a t h o l o g y is d e p l e t i o n of l u n g qi, w h i c h m a n i f e s t s in s h o r t n e s s
of b r e a t h (lack of active qi), c o u g h (inability of qi to m o v e d o w n w a r d ) , a
t e n d e n c y to p e r s p i r e {qi c a n n o t c l o s e the p o r e s properly, c o n n e c t i o n to
t h e skin), g e t t i n g cold easily ( l a c k of defensive qi), as well as a w e a k voice,
fatigue, and a p a l e c o m p l e x i o n (all i n d i c a t i v e of qi w e a k n e s s ) . C l o s e l y
c o n n e c t e d t o d e p l e t i o n o f s p l e e n yang, the s a m e w a r m i n g a n d stabilizing
f o o d s are r e c o m m e n d e d h e r e . I t i s i m p o r t a n t t o b u i l d u p the m i d d l e b e -
fore a n y m a j o r i m p a c t o n t h e l u n g s c a n b e seen.
A n o t h e r p o t e n t i a l p r o b l e m i s t h e d e p l e t i o n o f l u n g yin, w h i c h m e a n s that
t h e r e are insufficient b o d y fluids, a c c o m p a n i e d b y a n o v e r a l l s e n s e o f
d r y n e s s (dry m o u t h , dry skin, d r y c o u g h ) , n i g h t s w e a t s a n d interrupted
sleep, b u r n i n g p a l m s , h o a r s e n e s s , as w e l l as a g e n e r a l feeling of heat.
T h i s i s v e r y s i m i l a r t o d e p l e t i o n o f s t o m a c h yin a n d a c c o r d i n g l y r e q u i r e s
c o o l i n g a n d m o i s t u r i z i n g foods. A g a i n , b u i l d i n g u p t h e m i d d l e i s k e y
( E n g e l h a r d t and H e m p e n 1 9 9 7 , 4 5 8 - 6 0 ) .
A n o t h e r p o s s i b l e c o n d i t i o n is l u n g d a m p n e s s : a c h r o n i c c o u g h , b r o n c h i -
tis, or a s t h m a , w h i c h m e a n s a b u i l d - u p of p h l e g m a n d a w h i t e c o m p l e x -
ion. N o t u n l i k e s p l e e n d a m p n e s s i n n a t u r e , i t c a n b e treated w i t h s i m i l a r
foods: w a r m i n g and s w e e t with a t e n d e n c y to drain. B e y o n d this, h o w -
ever, citrus fruits and ginger, as well as fresh j u i c e s , e s p e c i a l l y of r a d i s h
a n d pear, a r e r e c o m m e n d e d h e r e , w h i l e sticky rice a n d d a i r y s h o u l d b e
avoided (Engelhardt and H e m p e n 1997, 471-72).
p l e t i o n rather t h a n e x c e s s , t h e r e m e d y is a s u p p o r t of yin t h r o u g h w a r m -
i n g s w e e t or n e u t r a l foods, v e r y m u c h like those u s e d for d e p l e t i o n of
s p l e e n qi. In addition, s p i c y foods that aid the l u n g s m a y a l s o be helpful
as well as bitter f o o d s — t h e flavor a s s o c i a t e d w i t h the heart: n o t found in
g r a i n or fruits, it a p p e a r s in a v a r i e t y of leafy greens, s u c h as lettuce, e n -
dives, chicory, celery, a n d d a n d e l i o n , p l u s p i g ' s o r h a r e ' s liver a m o n g
meats, and tea, cocoa, a n d coffee a m o n g liquids (Engelhardt and
H e m p e n 1997, 4 1 3 ; 5 1 6 - 1 8 ) .
T h e s h a p e o f t h e t o n g u e i s e v a l u a t e d for w h e t h e r i t i s s h o r t o r l o n g , s w o l -
l e n o r thin, c r a c k e d o r s m o o t h , a n d for t h e p r e s e n c e o r a b s e n c e o f visible
v e i n s . A s w o l l e n t o n g u e s e e m s t o o large for the m o u t h . Often t h e sides of
t h e t o n g u e a p p e a r w a v y in a p a t t e r n k n o w n as "teeth m a r k s " or " s c a l -
loping." This is caused by the swelling between the ligaments which
h o l d the t o n g u e t o g e t h e r a n d c a u s e it to flare out at its lateral e d g e s . M e -
c h a n i c a l l y the s w o l l e n t o n g u e is i n d i c a t i v e of a relative i m b a l a n c e b e -
t w e e n interstitial fluid a n d b l o o d fluid v o l u m e s ; e s s e n t i a l l y t h e tissues
are w a t e r l o g g e d . T h e s w o l l e n t o n g u e i s c l i n i c a l l y related t o w e a k s p l e e n
y a n g w h i c h is r e s p o n s i b l e for t r a n s f o r m a t i o n of the fluids. T h i s p r e s e n t a -
tion often a l s o e v i d e n c e s e d e m a in t h e j o i n t s as well as a puffy a p p e a r -
a n c e . W h e n the t o n g u e is thin, it i n d i c a t e s a d e p l e t i o n in the b l o o d w h i c h
s h o u l d fill t h e t o n g u e . T h i s is c o n s i d e r e d a p r e c u r s o r to yin depletion, 1
I
e v i d e n c e d b y dry s i g n s o n the m u c u s m e m b r a n e a s w e l l a s i n s o m n i a ,
irritability, h o t flashes, a n d a m e n o r r h e a .
C r a c k s in t h e t o n g u e i n d i c a t e a l o n g - s t a n d i n g d i s h a r m o n y of the o r g a n s
m a t c h i n g specific areas o f the t o n g u e . Finally, the u n d e r s i d e o f the
t o n g u e is i n s p e c t e d for t h e visibility of v e i n s . If the v e i n s a r e d a r k a n d
visible, the o v e r a l l c i r c u l a t o r y s y s t e m i s inefficient—like t h e h a n d s o f a n
arthritic p a t i e n t w h o d e v e l o p s d a r k e r v e i n s d u e t o the p o o r circulation.
T h e c o l o r o f the b o d y o f t h e t o n g u e i s t h e last p a r a m e t e r i n s p e c t e d . I f t h e
t o n g u e is p a l e a n d w a s h e d out, the qi is deplete. If the t o n g u e is dark,
b l a c k , o r p u r p l e , t h e b l o o d i s stagnant. T h e s e c o l o r s c a n b e g e n e r a l t o the
t o n g u e b o d y o r t h e y c a n b e l o c a l t o a g i v e n c o r r e s p o n d e n c e area.
After v i s u a l i n s p e c t i o n c o m e s t o u c h i n g , w h i c h m a y i n v o l v e p a l p a t i n g
painful a r e a s a n d e x a m i n i n g the a b d o m e n . M o s t essentially, h o w e v e r , i t
m e a n s p u l s e d i a g n o s i s . P h y s i c i a n s t a k e the radial pulse, s u b d i v i d i n g into
t h r e e p o s i t i o n s from t h e w r i s t c r e a s e up a n d feeling it at t h r e e levels of
depth. This creates eighteen positions that are cross-referenced to
t w e n t y - e i g h t p o s s i b l e q u a l i t y a s s e s s m e n t s , e v e n t u a l l y r e s u l t i n g in a di-
Dietary Therapy / 63
agnostic pattern. T h e p u l s e i s a l w a y s t a k e n i n t h r e e p o s i t i o n s o n b o t h
sides, b y a p p l y i n g t h r e e different p r e s s u r e s — s u p e r f i c i a l , m e d i u m , and
d e e p — e a c h m a t c h i n g t h e q u a l i t y of qi in t w o of t h e t w e l v e k e y o r g a n s :
T h e three y a n g p a t t e r n s are:
6. Summer heat {shu # aestus), i.e., drying out, linked with the
pericardium. Caused by exposure to extreme heat, it creates
exhaustion, depletion of fluids, sweating, and bursts of
high fever. (Kaptchuk 1983, 146-57; Engelhardt and
Hempen 1997, 540-65; Kohn 2005, 70-71)
I n a d d i t i o n t o u n d e r s t a n d i n g t h e m a i n p a t h o g e n i c pattern, c l i n i c i a n s also
e v a l u a t e their findings i n t e r m s o f t h e d o m i n a n t characteristics o f t h e
c o n d i t i o n , d e s c r i b e d in t e r m s of the eight k e y criteria (bagang AM),
w h i c h a n s w e r four q u e s t i o n s . T h e first i s t h e g e n e r a l n a t u r e o f t h e c o n d i -
tion: is it y i n or y a n g ? S e c o n d c o m e s its d e g r e e of p e n e t r a t i o n : is it exter-
Dietary Therapy / 65
A n o t h e r e x a m p l e i s the c a s e o f a 5 3 - y e a r - o l d w o m a n w h o h a s t r o u b l e
with m e n o p a u s e . H e r p e r i o d s h a v i n g c e a s e d s e v e r a l y e a r s a g o , s h e
s t o p p e d h o r m o n e r e p l a c e m e n t t h e r a p y d u e t o s e r i o u s s i d e effects a n d i s
n o w suffering from i r r e g u l a r sleep patterns, h o t flashes, a n d overall irri-
tability. S h e a l s o c o m p l a i n s a b o u t a r e c u r r i n g t e n d e n c y t o w a r d acid re-
tlux o r h e a r t b u r n , w h i c h w a s d i a g n o s e d b y W e s t e r n d o c t o r s a s a n in-
t l a m m a t i o n o f the e s o p h a g u s . S h e takes m e d i c a t i o n t o r e d u c e s t o m a c h
acid, a n d h a s a t e n d e n c y t o w a r d c o n s t i p a t i o n .
Visual e x a m i n a t i o n r e v e a l s a t o n g u e w i t h d e e p c r a c k s , w h i l e p u l s e d i a g -
nosis s h o w s f l o o d i n g a n d r a p i d p a t t e r n s i n t h e u p p e r r e g i o n s o f the b o d y ,
while t h o s e r e l a t e d t o the l o w e r h a l f are h o l l o w a n d t h r e a d y . I n t e r m s o f
the eight k e y criteria, h e r c o n d i t i o n c o n s i s t s o f a n internal o v e r p r o d u c -
tion of h e a t ( y a n g ) , c o n n e c t e d to a w e a k n e s s or d e p l e t i o n of yin. T h e
c r a c k e d t o n g u e and t h e h o l l o w p u l s e a s well a s t h e n i g h t l y intensifica-
tion of h o t flashes a n d agitation also i n d i c a t e an overall yin w e a k n e s s .
T h e c o n s t e l l a t i o n o f s y m p t o m s a n d p a t t e r n s , m o r e o v e r , i s typical for
women undergoing menopause.
A m o n g t h e i n n e r o r g a n s , the o n e i m d e r m o s t p r e s s u r e i s t h e k i d n e y s ,
w h i c h t h r o u g h ; i n g - e s s e n c e i s r e s p o n s i b l e for the s e x u a l m a t u r a t i o n a n d
68 / Medicinal Diets
d e v e l o p m e n t o f t h e p e r s o n , a n d t h u s also i n c h a r g e o f the m e n o p a u s a l
transition. I n h e r c a s e , t h e yin qualities o f the k i d n e y s are d i m i n i s h e d ,
causing normally harmonious and balanced yang potencies to b e c o m e
o v e r b e a r i n g a n d rise i n t o t h e heart. T h e heart, c o n n e c t e d t o p s y c h o l o g i -
cal a s p e c t s o f t h e p e r s o n , r e p r e s e n t s t h e o u t w a r d p e r s o n a l i t y o f the i n d i -
v i d u a l . In this c a s e , t h e affect on t h e h e a r t is e v i d e n t in t h e p a t i e n t ' s irri-
tability, n e r v o u s n e s s , i n s o m n i a , a n d h o t flashes. H e r t e n d e n c y t o w a r d
c o n s t i p a t i o n a n d acid reflux, finally, i n d i c a t e h e a t i n t h e s t o m a c h , e x -
h a u s t i n g n u r t u r i n g fluids a n d u s i n g u p n e c e s s a r y yin e n e r g i e s .
H e r d i a g n o s i s is a d e p l e t i o n of yin in t h e k i d n e y s , s t o m a c h , a n d heart.
T h i s h a s c a u s e d t h e d e v e l o p m e n t o f heat, w h i c h i s further intensified b y
v a r i o u s n u t r i t i o n a l errors. T h e m a i n t h e r a p e u t i c p r i n c i p l e i s a c c o r d i n g l y
to s u p p o r t a n d m o i s t u r i z e yin, c o m b i n e d w i t h a c o o l i n g a n d c a l m i n g of
t h e heart. A g a i n , a c u p u n c t u r e , q i g o n g , a n d h e r b s will b e helpful. I n
t e r m s of dietetics, the p a t i e n t s h o u l d eat r e g u l a r l y a n d in a c a l m setting,
t a k i n g a light e v e n i n g m e a l e a r l y w i t h o u t w i n e . S h e s h o u l d a v o i d any-
t h i n g spicy, hot, o r w a r m i n g i n nature, focusing i n s t e a d o n c o o k e d c e r e -
als with raisins a n d nuts, a n d c o n s u m e relatively m o r e p o r k , squid, a n d
tofu w i t h g e n t l e a n d c o o l i n g v e g e t a b l e s s u c h a s a v o c a d o s , s e a w e e d s , a n d
t o m a t o e s , as well as fresh, c o o l i n g fruits, s u c h as d r a g o n fruit a n d w a t e r
melon (Engelhardt and Nogel 2009, 43-45).
C h i n e s e dietary t h e r a p y , t o s u m up, w o r k s w i t h t h e f u n d a m e n t a l p r i n c i -
p l e s of the C h i n e s e diet a n d is c l o s e l y c o n n e c t e d to the social realities
a n d food a p p e r c e p t i o n in C h i n e s e c u l t u r e . It a l l o w s for g e n e r a l p a t t e r n s
a n d o v e r a l l g u i d e l i n e s b u t i s a l s o s t r o n g l y Hnked t o the individual, m o d i -
fying its p r e s c r i p t i o n s o n the b a s i s o f p e r s o n a l i z e d d i a g n o s i s a n d t h e r e c -
o g n i t i o n of u n i q u e e n e r g e t i c p a t t e r n s . D a o i s t s fully c o n f o r m to this fun-
d a m e n t a l C h i n e s e dietary s y s t e m a n d follow its g u i d e l i n e s i n m a n y re-
s p e c t s . O n t h e o t h e r h a n d , D a o i s t s a l s o g o b e y o n d m e d i c i n a l diets, a d d -
i n g their o w n s u g g e s t i o n s a n d m e t h o d s a n d m a t c h i n g t h e m t o the s p e -
cific social setting a n d c u l t i v a t i o n g o a l s o f i n d i v i d u a l p r a c t i t i o n e r s .
Now, mentally float in emptiness and stillness, let go of wor-
ries, rest in nonaction, absorb primordial qi after midnight,
practice healing exercises in a calm setting, support and nour-
ish life without fail, take healthy food and efficacious herbs—if
you do all this, then a hundred years of vigorous longevity are
your proper due. (Yangxing yanming lu 1.1a)
In m a n y w a y s , the w a y D a o i s t s eat is a c o n t i n u a t i o n a n d a d a p t a t i o n of
the C h i n e s e m e d i c a t e d diet. T h e y strive t o b e c o n s c i o u s o f s e a s o n a l
change, a w a r e o f the n e e d s o f their b o d i e s , focused o n h o w b e s t t o nur-
ture their organs, and alert to c o s m i c and social t a b o o s . W i t h i n this
framework, h o w e v e r , D a o i s t s also a i m to set t h e m s e l v e s apart from or-
dinary society, c r e a t i n g c o m m u n i t i e s that are c l e a r l y distinct. C h o i c e s
about dress, attire, p e r s o n a l items, daily routines, a n d — v e r y i m p o r -
tantly—food selection, p r e p a r a t i o n , and c o n s u m p t i o n all s e r v e as m a r k -
ers of a c o m m u n i t y set a b o v e and b e y o n d n o r m a t i v e society.i R a t h e r
than o n e d o m i n a n t form o f s u c h c o m m u n i t y , m o r e o v e r , t h e r e are several
distinct k i n d s of D a o i s t s w h o live, eat, a n d w o r k in different social set-
tings, thus c r e a t i n g a v a r i e t y of lifestyles and e a t i n g habits.
1 For detailed studies about such communities, see Goffman 1961; Kanter
1972; Kohn 2003a; Turner 1969.
71
7 2 / Daoist Food
T h i s defines t h r e e levels: h i g h - l e v e l p r a c t i t i o n e r s a t o n e w i t h H e a v e n
w h o float freely a l o n g w i t h t h e celestial b o d i e s and live o n l y on p u r e qi,
essentially n o t e a t i n g a t all; m i d d l e - l e v e l a d e p t s o n p a r w i t h Earth w h o
m a t c h m o u n t a i n s a n d r i v e r s a n d h a v e g i v e n u p o r d i n a r y food, r e p l a c i n g
it w i t h vegetal, h e r b a l , a n d m i n e r a l s u b s t a n c e s ; a n d a third kind w h o are
still part o f the w o r l d a n d eat o r d i n a r y food b u t d o s o w i t h a w a r e n e s s
and in moderation.
^^e<ittfie «W /4tUttccU
T h e lifestyle e m b r a c e d b y D a o i s t s a n d their f u n d a m e n t a l attitude t o w a r d
food i n m a n y r e s p e c t s r e s e m b l e s the t e a c h i n g and m e t h o d s o f m a c r o b i o -
tics, a m o d e r n J a p a n e s e a d a p t a t i o n of traditional C h i n e s e d i e t a r y therapy.
Its founder, G e o r g e O h s a w a ( 1 8 9 3 - 1 9 6 6 ) , c o n t r a c t e d t u b e r c u l o s i s i n 1 9 0 9
a n d w a s told that he w o u l d die s o o n . T r y i n g to a v o i d this, he s t u d i e d a
b o o k by S a g e n I s h i z u k a called The Curative Method of Diet a n d b e g a n to
eat a c c o r d i n g l y . H e c o n s u m e d o n l y n a t u r a l foods a n d b e v e r a g e s a n d
m a d e w h o l e g r ai ns t h e b a c k b o n e o f his diet. After h e c u r e d himself, h e
taught the m e t h o d t o others. H i s m a i n di s ci pl es w e r e H e r m a n A i k a w a
a n d M i c h i o K u s h i . In 1 9 4 9 , the latter b r o u g h t the p r a c t i c e to the U . S .
where he gave lectures, conducted workshops, wrote books, and
f o u n d e d c e n t e r s i n B o s t o n and S a n F r a n c i s c o . H e e d u c a t e d w i d e s e g -
m e n t s o f the p o p u l a t i o n o n t h e r e l a t i o n s h i p b e t w e e n diet, lifestyle, and
disease, and w i t h his w h o l e - f o o d nutrition m e t h o d w a s successful in cur-
7 4 / Daoist Food
L i k e m a c r o b i o t i c practitioners, d e d i c a t e d D a o i s t s ideally a v o i d m e a t ,
a l c o h o l , sugar, a n d caffeine; a n y t h i n g c o l d , c a n n e d , frozen, a n d irradi-
ated; as well as all artificially c o l o r e d , p r e s e r v e d , sprayed, or c h e m i c a l l y
t r e a t e d f o o d s (such a s s o d a s ) . M e d i e v a l m o n a s t i c k i t c h e n s a l s o p r o h i b -
What Daoists Eat / 75
B e y o n d b e i n g careful a b o u t s e l e c t i n g t h e food, b o t h m a c r o b i o t i c a n d
D a o i s t p r a c t i t i o n e r s p l a c e a great deal of e m p h a s i s on its p r o p e r treat-
m e n t a n d careful p r e p a r a t i o n ( S a s o 1994, xvii; H u a n g 2 0 0 7 , 1 0 8 ) . K i t c h -
e n s s h o u l d be light and airy, c o m f o r t a b l e r o o m s that c r e a t e a h a p p y
w o r k e n v i r o n m e n t . T h e d e s i g n s h o u l d m a t c h t h e rules o f traditional
F e n g S h u i a n d a p p o r t i o n light, w a t e r , and fire in the p r o p e r m a n n e r
( M i l e s 1 9 9 8 , 3 5 ) . A l l b a s e m a t e r i a l s and utensils, m o r e o v e r , s h o u l d m a t c h
the r e q u i r e m e n t s o f n a t u r a l n e s s a n d clarity. T h u s m a c r o b i o t i c c o o k s p r e -
fer natural oils, rice paste, or b e a n p a s t e as b a s e s and u s e o n l y n a t u r a l
utensils such a s u n g l a z e d p o t t e r y o r e a r t h e n w a r e , w o o d e n s p a t u l a s a n d
strainers ( K u s h i a n d J a c k 1985).
2 The most famous incident in this regard is the meeting of Dogen (1200-
1253) and the cook. In 1223, the Japanese master traveled to China to study medi-
tation. Still on the ship, he was received by a senior envoy of his host monastery
who turned out to be the cook—a traditionally lowly role that yet was essential
for the functioning of the whole and also showed the importance of activating
the teaching in mundane reality. See LaFleur 1985; Dumoulin 1988.
76 / Daoist Food
f r e n d i n g m o r e t i m e p r e p a r i n g a n d e a t i n g food a n d b e c o m i n g m o r e c o n -
rcious o f o n e ' s r e l a t i o n s h i p t o n a t u r e and D a o o r Infinity
3 The abbreviation " J Y " stands for Daozang jiyao MM^^- or "Collected
Essentials of the Daoist Canon," a collection of texts from the early nineteenth
century. " Z W " indicates Zangwai daoshu M'9\-M9, "Daoist Texts Outside the
Canon," a recent compilation. Both are numbered according to Komjathy 2002.
" The text was collected in manuscript form by the German missionary
Heinrich Hackmann in 1910-11. It originally appeared in the Gu shuyinlou cang-
shu tjW^WMW (Library of Hidden Books in the Ancient Pavilion) by Min Yide
S l ^ t i (1758-1836), the eleventh patriarch of the Longmen flPI branch of the
Complete Perfection school on Mount Jin'gai. See Kohn 2003b.
78 / Daoist Food
The begging bowl should have the shape of the eight trigrams.
Only the opening for the lid should be round. It should be kept
in a special bowl bag and taken out only when it is time to eat.
After concluding the incantation [at meals], mentally gather
your qi and visualize the spirit, then eat without opening your
mouth widely or making any sucking noises. Use the spoon
when appropriate. After food has been taken, wash the bowl
and return it to its bag. Every time you go agair\st this, it will
coimt as one transgression. (30a)
T h e s e r u l e s a p p l i e d b o t h t o m e n a n d w o m e n , h o w e v e r , t h e latter a l s o
r e c e i v e d a set of t w e l v e s p e c i a l p r e c e p t s , listed in t h e n i n e t e e n t h - c e n t u r y
m a n u a l Nil jindan ix^^f} {Women's Golden Elixir, Z W 8 7 1 , 8 7 8 ; T a o 1 9 8 9 ,
5 7 - 1 2 2 ) . R u l e s h e r e e m p h a s i z e the m e n t a l state w o m e n n e e d e d t o culti-
vate, encouraging them to "restrain the recurrence of inappropriate
t h o u g h t s ; " t o " c u t off lust and s e x u a l i n d u l g e n c e ; " t o a v o i d "flying into
r a g e s " or g i v i n g in to a n g e r , fear, or a n x i e t y ; as w e l l as to c u r b t e n d e n c i e s
t o w a r d curiosity, g o s s i p , s t i n g i n e s s , a n d s c o r n . W o m e n w e r e n o t s u p -
p o s e d t o "kill o r h a r m a n y l i v i n g b e i n g " a n d h a d t o " a v o i d e x c e s s i n eat-
i n g m e a t " (1.4a-5a; D e s p e u x a n d K o h n 2 0 0 3 , 1 6 5 ) .
M o s t C o m p l e t e P e r f e c t i o n f o l l o w e r s t o d a y u n d e r g o initial o r d i n a t i o n
s i m u l t a n e o u s l y w i t h that into the s e c o n d level, w h i c h i n v o l v e s t a k i n g the
3 0 0 p r e c e p t s listed i n t h e Zhongjijie c j ^ S i i S ( P r e c e p t s o f M e d i u m U l t i m a t e ,
J Y 2 9 3 , Z W 4 0 5 ; trl. H a c k m a n n 1 9 3 1 ) . C l o s e l y p a t t e r n e d o n the m e d i e v a l
Guanshen dajie MM'i\f^ ( G r e a t P r e c e p t s o f S e l f - O b s e r v a t i o n , D Z 1364; trl.
K o h n 2 0 0 4 a , 2 0 4 - 2 9 ) , this c o n t a i n s t h r e e g r o u p s o f rules: a set o f 1 8 0 s o -
cially o r i e n t e d p r o h i b i t i o n s that f r e q u e n t l y f o l l o w the r u l e s of the Laojun
shuo Yibai bashi jie JVi'J^ ( 1 8 0 P r e c e p t s R e v e a l e d b y L o r d Lao,
DZ 786) a fourth-century collection of Celestial Masters' precepts
(Hendrischke and Penny 1998, 22; Schipper 2001; Kohn 2004a, 73-74, 136-
4 4 ) ; thirty-six a d m o n i t i o n s that specify f o r m s o f m o n a s t i c b e h a v i o r , a n d
e i g h t y - f o u r altruistic r e s o l u t i o n s .
m o r s e l d u r i n g b e g g i n g r o u n d s (no. 1 9 5 ) (see K o h n 2 0 0 4 a , 5 3 - 5 4 ; H u a n g
2007,16-17).
that w o r l d h u n g e r a n d e c o l o g i c a l d e s t r u c t i o n c o u l d b e e a s i l y s t o p p e d i f
s o m u c h g r a i n a n d v e g e t a b l e s w e r e n o t u s e d i n r a i s i n g a n i m a l s for
s l a u g h t e r (see Inglis 1 9 9 3 ; Y o u n g 1 9 9 9 ; R o t h 2 0 0 9 ; F o x 1 9 9 9 , c h s . 5-6).
While animal welfare as an aspect of humanitarianism emerged only in
t h e 1 8 7 0 s ( S p e n c e r 1 9 9 3 , 2 6 6 ) , v e g e t a r i a n e a t i n g for w o r l d c o m m u n i t y
r e a s o n s h a s f o r e r u n n e r s i n a n c i e n t Egypt, G r e e c e , a n d India. M o s t i m p o r -
tant in the W e s t w a s the t h o u g h t of P y t h a g o r a s (ca. 5 7 0 - 4 9 5 B.C.E.), after
w h o m v e g e t a r i a n i s m w a s c a l l e d the P y t h a g o r e a n diet until 1 8 4 7 w h e n
the Vegetarian Society w a s founded at N o r t h w o o d Villa in Ramsgate,
E n g l a n d ( S p e n c e r 1 9 9 3 , 2 3 8 ; Stuart 2 0 0 6 , 4 2 2 ) .
A l r e a d y the a n c i e n t E g y p t i a n s c o n s i d e r e d p l a n t s a n d a n i m a l s t o b e gifts
of the g o d s that h a d to be h o n o r e d a n d n o t killed ( D a r b y et al. 1 9 7 7 ) , a
t e a c h i n g that P y t h a g o r a s a d o p t e d after b e i n g t r a i n e d as a priest in D i o s -
p o l i s ( S p e n c e r 1 9 9 3 , 4 4 - 4 5 ) . B e s i d e s b e i n g a stellar m a t h e m a t i c i a n a n d
n a t u r a l o b s e r v e r , he b e l i e v e d in r e i n c a r n a t i o n a n d e s p o u s e d a radical
p h i l o s o p h y o f c o s m i c i n t e g r a t i o n a n d n o n - v i o l e n c e . H i s a c a d e m y trained
n u m e r o u s d i s c i p l e s i n r i g o r o u s self-cultivation, r e q u i r i n g ascetic p r a c -
tices a n d a five-year v o w o f s i l e n c e ( S p e n c e r 1 9 9 3 , 4 6 ) . H i s t h i n k i n g a n d
p r a c t i c e s m a y h a v e b e e n i n f l u e n c e d b y India, h o m e o f t h e f o r e m o s t v e g e -
tarian c u l t u r e o n t h e p l a n e t a n d a definite s p o n s o r o f W e s t e r n v e g e t a r i -
a n i s m after t h e R e n a i s s a n c e .
I n d i a n t h i n k e r s a d o p t e d a n e c o l o g i c a l p o s i t i o n d u e t o t h e d o c t r i n e o f re-
i n c a r n a t i o n o r m e t e m p s y c h o s i s , w h i c h m e a n s that all l i v i n g b e i n g s are
i n t e r c o n n e c t e d a n d t h e killing o f o n e affects all o t h e r s ( S p e n c e r 1 9 9 3 , 7 4 ) .
T h e b e e f t a b o o in C h i n a , too, is a m a n i f e s t a t i o n of this. It b e g a n in t h e
T a n g - S o n g transition a n d c o n t i n u e d until the late n i n e t e e n t h c e n t u r y .
T h e t a b o o a r o s e d u e t o e c o n o m i c n e c e s s i t y , the s l a u g h t e r o f w a t e r buffa-
l o s c a u s i n g a p o t e n t i a l s h o r t n e s s of draft a n i m a l s , then e x p a n d e d into
b r o a d e r v i e w s o f a n i m a l w e l f a r e (see G o o s s a e r t 2 0 0 5 ; 2 0 0 9 ) . N u m e r o u s
stories i n S o n g - d y n a s t y l i t e r a t u r e tell o f b u t c h e r s b e i n g c o n v e r t e d t o
v e g e t a r i a n i s m by a s l a u g h t e r e d ox a p p e a r i n g to t h e m in a d r e a m a n d
telling t h e m j u s t h o w b a d l y t h e y felt a n d h o w m u c h t h e y suffered, i n
s o m e c a s e s s w e a r i n g r e v e n g e o n t h e m a n d their f a m i l y (see L a v o i x 2 0 0 2 ;
Kieschnick 2005,195).
I
m a i n in t h e m e a t . As a result, a n y o n e c o n s u m i n g a n i m a l flesh is subject
t o the k a r m i c e m a n a t i o n s o f b o t h t h e killer a n d the victim, a b s o r b i n g c e r -
tain a m o u n t s of g r e e d a n d fear, a c o n d i t i o n B u d d h i s t s d e s c r i b e as " s e c -
o n d a r y k a r m a . " S i n c e the e n t i r e B u d d h i s t e n t e r p r i s e i s g e a r e d t o the less-
ening and eventual dissolution of karma, adding to one's store is c o i m -
terproductive and should be avoided.
A s R i c h a r d M a t h e r h a s s h o w n ( 1 9 8 1 ) , this c h a n g e d i n C h i n a w h e r e b e g -
g i n g w a s f r o w n e d u p o n a n d the s a n g h a c o u l d g r o w its o n food o n l a n d
d o n a t e d b y w e a l t h y aristocrats a n d t h e i m p e r i a l court. H a v i n g c o n t r o l
8 2 / Daoist Food
o v e r food p r o d u c t i o n e l i m i n a t e d t h e n e e d t o a c c e p t m e a t i n a n y form.
Strict v e g e t a r i a n i s m g r e w . E m p e r o r W u o f the L i a n g (r. 5 0 2 - 5 4 9 ) , a de-
v o u t B u d d h i s t , w a s also a d e d i c a t e d v e g e t a r i a n a n d did m u c h to spread
t h e practice, i n c l u d i n g t h e p r o m o t i o n of gluten as a m e a t substitute
( H u a n g 2 0 0 0 , 4 9 7 - 9 8 ) . H i s " E s s a y o n the R e n u n c i a t i o n o f M e a t " a r g u e d
a g a i n s t the traditional m e d i c a l p o s i t i o n that c o n s u m i n g o n l y v e g e t a b l e s
w o u l d c r e a t e t o o m u c h c o l d i n t h e b o d y a n d t h u s i m p e d e health, e m p h a -
s i z i n g that m e a t c o u l d also d e p l e t e qi and that t h e g o d s w e r e r e p e l l e d by
t h e acrid s m e l l o f b u r n i n g flesh ( K i e s c h n i c k 2 0 0 5 , 1 9 8 - 9 9 ; D e s p e u x 2 0 0 7 ,
30). 5
A n o t h e r d i m e n s i o n o f t h e B u d d h i s t o b j e c t i o n t o m e a t e a t i n g i s t h e over-
all I n d i a n n o t i o n that, d u e to the o n g o i n g rebirth p r o c e s s , t h e c o w , pig, or
c h i c k e n o n e is c o n s u m i n g m i g h t p o s s i b l y be a relative r e b o r n in anima'.
form. B o t h I n d i a n a n d C h i n e s e texts d e s c r i b e v a r i o u s h e i n o u s deeds
l e a d i n g to rebirth in n a s t y s i t u a t i o n s a n d as a n i m a l s . F o r e x a m p l e , the
Bala-pandita-sutta ( D i s c o u r s e on F o o l s a n d the W i s e ) says that sinful peo-
p l e are first m a d e to suffer in the N i r a y a Hell, t h e n c o m e b a c k as animals
i n c l u d i n g n o t o n l y w o r m s a n d insects b u t a l s o h o r s e s , cattle, s h e e p , deer
chickens, pigs, and dogs ( H o m e r 1967, 3:213-14; Kohn 1998a, 4). Anyone
c o n s u m i n g s u c h a n a n i m a l w o u l d , therefore, b e p o t e n t i a l l y guilty o :
c a n n i b a l i s m , p r o h i b i t e d w i d e l y i n traditional c u l t u r e s a n d a l s o i n C h i n a
(Despeux 2007, 30).
7 4 e T>atUa P<t^itc(M,
Daoists a d o p t e d b o t h t h e B u d d h i s t p r a c t i c e o f v e g e t a r i a n e a t i n g a n d t h e
a r g u m e n t s for it, e s p e c i a l l y s i n c e m u c h of their ethical a n d p h i l o s o p h i c a l
teaching d e v e l o p e d u n d e r B u d d h i s t influence (see Z i i r c h e r 1 9 8 0 ; B o -
k e n k a m p 2 0 0 7 ) . H o w e v e r , their m a i n t a k e o n m e a t a v o i d a n c e i s p h y s i o -
'.ogical r a t h e r than p s y c h o l o g i c a l . T h a t is to say, t h e y o b j e c t to t h e c o n -
s u m p t i o n o f a n i m a l flesh n o t s o m u c h b e c a u s e o f s t r o n g e m o t i o n s a n d
karmic i m p l i c a t i o n s b u t b e c a u s e of w h a t it d o e s to t h e b o d y , to a certain
degree m a t c h i n g m o d e r n h e a l t h c o n c e r n s ( F o x 1 9 9 9 , 6 6 - 7 2 ) . T h e r e are,
h o w e v e r , t w o m o r e specific a s p e c t s i n t h e D a o i s t case. F o r o n e , m e a t i s
i m p u r e and offends t h e p u r e celestial g o d s w h o reside b o t h i n the b o d y
and t h e stars. U n l i k e t h e p o p u l a r d e i t i e s o f t h e m a s s e s , t h e y c o n s i s t o f
subtle c o s m i c are o p p o s e d to killing in a n y form, a n d find the p r e p a -
ration a n d c o n s u m p t i o n o f m e a t r e p u l s i v e ( K l e e m a n 2 0 0 5 , 1 4 9 ) .
172. If someone kills birds and beasts, fish or other living be-
ings for you, do not eat them.
173. If something has been killed for food, do not eat it.
176. To be able to cut out all meat of living beings and the six
domestic animals is best.
177. To be able to eat only vegetables is most excellent; should
it be impossible, match [your food to] the ruling constellation.
(Kohn 2004a, 145)
84 / Daoist Food
F r o m an e a r l y date, t h e s e five w e r e p r o h i b i t e d in D a o i s t c o m m u n i t i e s , as
I
is m a d e clear in the Laojun shuo Yibai bashi jie. It states categorically: " D o
n o t eat garlic or a n y o t h e r of the five s t r o n g v e g e t a b l e s " ( # 1 0 ) . In its w a k e ,
D a o i s t m o n a s t i c s o f the late S i x D y n a s t i e s and early T a n g f r o w n e d o n the
s t r o n g v e g e t a b l e s b e c a u s e their c o n s u m p t i o n d i m i n i s h e d p u r i t y i n the
i n n e r o r g a n s a n d c a u s e d b a d b r e a t h w h i c h i m p a c t e d o n D a o i s t discipline,
c o m m u n i t y c o h e s i o n , a n d respect a m o n g o u t s i d e s u p p o r t e r s . B a d breath,
t h e m a n u a l s insist, i s e s p e c i a l l y h a r m f u l w h e n o n e attends D a o i s t ser-
vices, s e n d s a petition to the gods, or lectures to a g r o u p of c o m m o n e r s
{Daoxue keyi 1.4b-5a). A n o t h e r d i m e n s i o n of the five s t r o n g v e g e t a b l e s
t h a t m a k e s t h e m u n s u i t a b l e in a m o n a s t i c setting is their m e d i c i n a l
p o w e r , h e a t i n g the b l o o d a n d raising the fires o f y a n g , w h i c h i s associ-
a t e d w i t h a n i n c r e a s e d t e n d e n c y t o violate t h e p r e c e p t s a g a i n s t t o l e r a n c e
a n d a b s t i n e n c e ( K i e s c h n i c k 1997, 2 4 ) .
T h e m o s t detailed f o r m u l a t i o n o f t h e D a o i s t o b j e c t i o n a p p e a r s i n t h e
Yinyuanjing ( S c r i p t u r e of K a r m i c R e t r i b u t i o n , DZ 3 3 6 ) , a B u d d h o -
D a o i s t w o r k dated to t h e late sixth c e n t u r y . It links t h e m specifically to
t h e d r i n k i n g o f a l c o h o l a n d the e a t i n g o f m e a t a n d n o t e s that t h e y c a u s e
either a stuffy n o s e that p r e v e n t s the p e r s o n from " s m e l l i n g e i t h e r fra-
g r a n c e s or o d o r s " or a l a s c i v i o u s a n d u n c o n t r o l l e d nature, w h i c h will
c r e a t e k a r m i c p r o b l e m s . A l s o , e a t i n g t h e s e v e g e t a b l e s m a y result i n
d e a t h b y d r o w n i n g o r i n rebirth i n a n u n c l e a n a n d foul-smelling b o d y ,
b e i t h u m a n o r a n i m a l . A t the w o r s t , a p p r o a c h i n g the T h r e e T r e a s u r e s
( D a o , scriptures, a n d t e a c h e r s ) after h a v i n g p a r t a k e n o f t h e s e n o x i o u s
foods, will c a u s e o n e to be r e b o r n as a flea or a w o o d - l o u s e ( K o h n 1 9 9 8 a ) .
m e n t i o n s t h e five v e g e t a b l e s i n its s e c o n d a r y c o m m a n d m e n t s , e m p h a s i z -
ing t h e b a d smell t h e y c a u s e ( K i e s c h n i c k 2 0 0 5 , 1 9 1 ) . N e x t , t h e y a p p e a r i n
the Shoulengyan jing M ^ ^ ^ I S (Suramgama sutra, T . 9 4 5 , 1 9 . 1 4 1 c ) , c o m p i l e d
u n d e r t h e T a n g a r o u n d t h e y e a r 7 0 0 . R a t h e r than b e c a u s e o f their s m e l l y
nature, the text rejects t h e m d u e t o their a p h r o d i s i a c a n d a n g e r - i n d u c i n g
qualities (19.141c; C h ' e n 1973, 9 8 ; K i e s c h n i c k 2 0 0 5 , 2 0 2 ) . B u d d h i s t s did
n o t a l l o w a n y p r a c t i t i o n e r w h o h a d eaten garlic o r other u n c l e a n s u b -
stances t o enter t h e lecture, w o r s h i p , o r m e d i t a t i o n h a l l s o r a n y o t h e r
m o n a s t i c s p a c e s for s e v e n d a y s ( K i e s c h n i c k 2 0 0 5 , 192). B o t h D a o i s t and
B u d d h i s t institutions, as well as r e g u l a t i o n s to p r e p a r e for sacrifices
a m o n g lay priests, still p r o h i b i t their u s e t o the p r e s e n t d a y (see W e l c h
1967; H a c k m a n n 1 9 3 1 , 8 ) .
D a o i s t m o n a s t i c c o d e s object t o a l c o h o l c o n s u m p t i o n , s e t t i n g u p r u l e s
a g a i n s t intoxication that are m a i n l y p r e c a u t i o n s against t h e d e v e l o p m e n t
o f u n c o n t r o l l e d b e h a v i o r . S u c h b e h a v i o r i n c l u d e s sloth a n d torpor, v i o -
l e n c e a n d killing, e a t i n g meat, c o n s u m i n g t h e five s t r o n g v e g e t a b l e s , a n d
d i s r e g a r d i n g t a b o o s or t h e ritual s c h e d u l e . T h e s e offend t h e celestial offi-
86 / Daoist Food
F r o m an e a r l y date, t h e s e five w e r e p r o h i b i t e d in D a o i s t c o m m u n i t i e s , as
is m a d e clear in the Laojun shuo Yibai bashi jie. It states categorically: " D o
n o t eat garlic or a n y o t h e r of the five s t r o n g v e g e t a b l e s " ( # 1 0 ) . In its w a k e ,
D a o i s t m o n a s t i c s o f the late S i x D y n a s t i e s and early T a n g f r o w n e d o n the
s t r o n g v e g e t a b l e s b e c a u s e their c o n s u m p t i o n d i m i n i s h e d p u r i t y i n t h e
i n n e r o r g a n s a n d c a u s e d b a d b r e a t h w h i c h i m p a c t e d o n D a o i s t discipline,
c o m m u n i t y c o h e s i o n , a n d respect a m o n g o u t s i d e supporters. B a d breath,
t h e m a n u a l s insist, i s e s p e c i a l l y h a r m f u l w h e n o n e attends D a o i s t ser-
vices, s e n d s a petition to t h e gods, or lectures to a g r o u p of c o m m o n e r s
(Daoxue keyi 1.4b-5a). A n o t h e r d i m e n s i o n of the five s t r o n g v e g e t a b l e s
that m a k e s t h e m u n s u i t a b l e in a m o n a s t i c setting is their m e d i c i n a l
p o w e r , h e a t i n g t h e b l o o d and raising the fires of y a n g , w h i c h is associ-
a t e d w i t h a n i n c r e a s e d t e n d e n c y t o violate t h e p r e c e p t s a g a i n s t t o l e r a n c e
and abstinence (Kieschnick 1997, 24).
m e n t i o n s t h e five v e g e t a b l e s i n its s e c o n d a r y c o m m a n d m e n t s , e m p h a s i z -
ing t h e b a d smell t h e y c a u s e ( K i e s c h n i c k 2 0 0 5 , 1 9 1 ) . N e x t , t h e y a p p e a r i n
the Shoulengyan jing H I ^ ^ I M (Suramgama sutra, T . 9 4 5 , 1 9 . 1 4 1 c ) , c o m p i l e d
u n d e r t h e T a n g a r o u n d t h e y e a r 7 0 0 . R a t h e r t h a n b e c a u s e o f their s m e l l y
nature, the text rejects t h e m d u e t o their a p h r o d i s i a c a n d a n g e r - i n d u c i n g
qualities (19.141c; C h ' e n 1973, 9 8 ; K i e s c h n i c k 2 0 0 5 , 2 0 2 ) . B u d d h i s t s did
n o t a l l o w a n y practitioner w h o h a d eaten garlic o r o t h e r u n c l e a n s u b -
s t a n c e s to enter t h e lecture, w o r s h i p , or m e d i t a t i o n h a l l s or a n y other
m o n a s t i c s p a c e s for s e v e n d a y s ( K i e s c h n i c k 2 0 0 5 , 192). B o t h D a o i s t and
B u d d h i s t institutions, as well as r e g u l a t i o n s to p r e p a r e for sacrifices
a m o n g l a y priests, still p r o h i b i t their u s e t o t h e p r e s e n t d a y (see W e l c h
1 9 6 7 ; H a c k m a n n 1 9 3 1 , 8).
D a o i s t m o n a s t i c c o d e s object t o a l c o h o l c o n s u m p t i o n , setting u p r u l e s
a g a i n s t i n t o x i c a t i o n that are m a i n l y p r e c a u t i o n s against t h e d e v e l o p m e n t
o f u n c o n t r o l l e d b e h a v i o r . S u c h b e h a v i o r i n c l u d e s sloth a n d torpor, v i o -
l e n c e a n d killing, e a t i n g m e a t , c o n s u m i n g t h e five s t r o n g v e g e t a b l e s , a n d
d i s r e g a r d i n g t a b o o s or t h e ritual s c h e d u l e . T h e s e offend t h e celestial offi-
88 / Daoist Food
B o t a n i c a l l y a m e m b e r of t h e Camellia family, t e a g r o w s as v a r i o u s s h r u b s
that c a n reach fifty feet i n h e i g h t a n d c o m m o n l y b e a r s h i n y l e a v e s w h o s e
e n d s form p o i n t e d , s p e a r - l i k e tips. P i c k e d a n d d r i e d o r roasted, a n d o c -
c a s i o n a l l y m i x e d w i t h b l o s s o m s o r flowers, the l e a v e s a r e p r e p a r e d t o
m a k e different teas. T h e w h i t e o r p a l e g r e e n v a r i e t y u s e s t h e m m e r e l y
w i t h e r e d a n d dried, green t e a s u s e t h e m fired, rolled, a n d t h e n dried,
w h i l e b l a c k o r red tea a p p l i e s t h e m w i t h e r e d , rolled, a n d t h e n r o a s t e d o r
fermented before drying (Huang 2000, 552). Tea can contain large
90 / Daoist Food
P r o m i n e n t k i n d s o f t e a t o d a y i n c l u d e s o - c a l l e d b r i c k tea from H u n a n ,
p a c k a g e d i n s m a l l , m e d i u m , a n d large b l o c k s that o p e n u p i n t o vast
a m o u n t s o f leaves, frequently s e r v e d t o visitors; P u ' e r t e a from
Y u n n a n with a c o o l i n g effect that is b e s t u s e d in h o t c l i m a t e s ; G o n g f u Xj]
^ or " l e i s u r e " tea from Fujian a n d G u a n g d o n g , a g o u r m e t form of the
h a l f - g r e e n a n d h a l f - b l a c k W u l o n g , ^ f | tea, w h i c h r e l e a s e s strain a n d
r e l a x e s ; M a o s h a n g r e e n tea from J i a n g s u w h i c h is a light s u m m e r d r i n k
often s e r v e d a t b a n q u e t s ; L o n g j i n g f | # ( D r a g o n W e l l ) tea from the
H a n g z h o u a r e a i n c e n t r a l e a s t e r n C h i n a w h i c h refreshes a n d revitalizes;
ginger root and g i n s e n g tea from t h e n o r t h e a s t w i t h w a r m i n g a n d
s t r e n g t h e n i n g p r o p e r t i e s ; a s w e l l a s c i n n a m o n a n d l e m o n b l a c k tea from
Y u n n a n w h i c h h e l p s w i t h infections a n d d i s c o m f o r t s ( S a s o 1 9 9 4 , 1 1 3 - 2 6 ) .
in the southwestern metropolis of Chongqing and the Daoist Long Life Center in
the Qingzhi yuan WitM (Blue Iris Garden) condominium complex in Beijing
What Daoists Eat / 91
h i m s e l f invisible a n d t o c o n v e r s e w i t h i m m o r t a l s ; Z i z h o n g o f L i n g y a n g
- x l ^ - F ^ ^ w h o o n l y fed o n b i t t e r m i l k w o r t for t w e n t y years, b e g a t thirty-
seven sons, a n d h a d e x c e p t i o n a l m e m o r y ; a s well a s Z h a o Q u who
'.sas a b a n d o n e d d u e to s i c k n e s s , r e c e i v e d h e r b a l f o r m u l a s from i m m o r -
tals, then lived o n l y o n p i n e resin for m a n y y e a r s and d e v e l o p e d great
strength a n d l i g h t n e s s i n h i s b o d y , living t o t h e a g e o f 1 7 0 w i t h o u t s h o w -
ing a n y signs o f a g i n g {Baopuzi 1 1 , W a r e 1 9 6 6 , 1 9 4 - 9 6 ; see a l s o P o o 2 0 0 5 ) .
T h e D a o i s t p o s i t i o n i s n o t u n i q u e b u t s e e m s t o reflect a c o m m o n p l a n e -
tary m e m o r y . As Colin Spencer says:
I n d e e d , u p o n e x a m i n a t i o n o f h u m a n h i s t o r y o n the p l a n e t i t b e c o m e s
e v i d e n t that h u n t i n g a n i m a l s for m e a t c a m e v e r y late i n e v o l u t i o n . " I f
y o u i m a g i n e t h e lifetime of a s e v e n t y - y e a r - o l d g r o u p , then it w a s o n l y
n i n e d a y s b e f o r e t h e y w e r e s e v e n t y that m e a t e a t i n g b e g a n and a n o t h e r
t w o a n d a h a l f d a y s b e f o r e t h e y ate it c o o k e d " ( S p e n c e r 1 9 9 3 , 2 0 ) .
96
Food in Ritual / 97
T h e c e n t r a l p a r t o f t h e c e r e m o n y , the sacrifice i n t h e l i m i n a l p h a s e ,
m e a n s the p r e s e n t a t i o n of ritually p r e p a r e d foods s u c h as w i n e , tea, rice,
s w e e t s , fruits, and a n i m a l c a r c a s s e s to the g o d s a n d a n c e s t o r s . It m i g h t
also p l a y o u t as a sacrificial b a n q u e t , d u r i n g w h i c h the h o n o r e d a n c e s t o r
w a s fed t h r o u g h a n i m p e r s o n a t o r . E i t h e r w a y , t h e rite s u s p e n d s o r d i n a r y
divisions, w h i l e s e r v i n g to c r e a t e a formal h i e r a r c h y a m o n g the d e a d and
t h e living, a i m i n g a t " m a k i n g a n c e s t o r s , " t h e r e b y t r a n s f o r m i n g s u p e r -
n a t u r a l p o w e r s a n d d o m e s t i c a t i n g p o t e n t i a l l y h a r m f u l forces ( K e i g h t l e y
2 0 0 4 ; Puett 2 0 0 2 , 78; 2 0 0 5 , 8 0 ) .
A b o v e a n d b e y o n d t h e s e m e a n i n g s , zhai i n D a o i s m — a n d e s p e c i a l l y i n
t h e N u m i n o u s T r e a s u r e s c h o o l as it flourished in the fifth c e n t u r y — a l s o
c a m e to i n d i c a t e "rite of p u r g a t i o n " or "festival," a m a j o r ritual e v e n t
u s u a l l y d e d i c a t e d t o t h e e x p i a t i o n o f sins o r the b l e s s i n g o f a n c e s t o r s a n d
t h e e m p e r o r , h e l d a t r e g u l a r intervals t h r o u g h o u t the year (see M a l e k
1 9 8 5 ; Y a m a d a 1 9 9 9 ) . A n intensification o f the days o f t e m p o r a r y r e n u n -
ciation a n d c o n t i n u a t i o n o f e a r l y D a o i s t c o m m u n i t y events, t h e s e w e r e
i m p o r t a n t D a o i s t rites d u r i n g w h i c h the officiating priest b e c a m e a c e l e s -
tial officer a n d t r a n s m i t t e d p r a y e r s a n d c o n f e s s i o n s to the celestial ad-
ministration ( B e n n 2 0 0 0 , 3 3 2 - 3 5 ; E s k i l d s e n 1998, 1 1 7 - 2 1 ; H u a n g 2 0 0 7 , 1 1 -
14).
C h a o . F r o m t h e e a r l y Celestial M a s t e r s o n w a r d , D a o i s t s m e r g e d t h e
s t r u c t u r e o f traditional sacrifices w i t h t h e c o u r t rituals o f a n c i e n t C h i n a ,
w h i c h g o v e r n e d the f o r m a l interaction o f the e m p e r o r w i t h h i s m i n i s t e r s
a n d local r e p r e s e n t a t i v e s . A t a u d i e n c e s , w h i c h w e r e k n o w n a s chao
literally, " s u n r i s e " b e c a u s e t h e y o c c u r r e d i n the v e r y early m o r n i n g , offi-
Food in Ritual / 101
cials lined u p b e f o r e t h e t h r o n e t o p r e s e n t r e p o r t s a n d r e q u e s t s i n w r i t t e n
a n n o u n c e m e n t s , petitions, a n d m e m o r i a l s . T h e y w e r e d r e s s e d i n f o r m a l
court g a r b a n d h e l d s p e c i a l tablets a n d s e a l s o f p e r s o n a l identification.
A d o p t i n g this s y s t e m , e a r l y D a o i s t s n o l o n g e r offered b l o o d y c a r c a s s e s ,
w h i c h t h e p u r e g o d s o f t h e D a o found r e p u l s i v e s i n c e t h e y h a d n o c o r p o -
real s u b s t a n c e a n d a c c o r d i n g l y n o n e e d for solid, m a t e r i a l s u s t e n a n c e
( K l e e m a n 2 0 0 5 , 1 4 9 ) . I n s t e a d offerings i n c l u d e d flowers, v a l u a b l e s , a n d
v e g e t a r i a n foods, a s w e l l as, i n a c c o r d a n c e w i t h the n e w " a u d i e n c e " n a -
ture o f the rite, w r i t t e n d o c u m e n t s : a n n o u n c e m e n t s , petitions, m e m o r i a l s ,
a n d m a n d a t e s (see M a r u y a m a 2 0 0 2 ) . I n a m o n a s t i c setting, m o r e o v e r ,
Daoists since the middle ages h a v e celebrated daily services or "regular
a u d i e n c e s " {changchao '^^ffj at d a w n a n d d u s k . L i k e the c e r e m o n i a l m e a l
at n o o n , t h e y i n v o l v e the formal a s s e m b l y of all r e c l u s e s in the c e n t r a l
s a n c t u a r y , t h e p r e s e n t a t i o n o f offerings, a n d the e x t e n s i v e r e c i t a t i o n o f
p r a y e r s a n d scriptures.
T h e s e m o r n i n g a n d e v e n i n g s e r v i c e s , i n a d d i t i o n t o c o m b i n i n g sacrificial
a n d c o u r t ritual, c a n also b e t r a c e d b a c k t o t h e m o r n i n g a n d e v e n i n g a u -
d i e n c e s with the p a r e n t s that w e r e p r e s c r i b e d for all filial c h i l d r e n as
early as the Z h o u d y n a s t y . As o u t l i n e d in the Liji, a d e v o t e d s o n a n d
d a u g h t e r - i n - l a w h a d t o purify t h e m s e l v e s , d o n f o r m a l d r e s s , then:
— i n c e n s e , fresh flowers, a n d r e d c a n d l e s , p r e s e n t e d e v e r y t i m e ;
— o t h e r foods, i n c l u d i n g c a n d i e s in c r e a t i v e s h a p e s , v e g e t a b l e s in v a r i o u s
s i z e d b o w l s , dried foods, a n d traditional c o o k i e s , as well as d e l i c a c i e s
from the sea a n d t h e m o u n t a i n s (sugar, salt, ginger, and p e a s ) ;
T h e s o u r c e s d o n o t p r o v i d e a n y details a b o u t t h e e x a c t n a t u r e a n d ar-
r a n g e m e n t o f t h e feasts a m o n g the early C e l e s t i a l M a s t e r s . O n the o t h e r
h a n d , t h e r e i s s o m e d o c u m e n t a t i o n a b o u t later practices, n o t a b l y u n d e r
t h e D a o i s t t h e o c r a c y i n fifth-century N o r t h C h i n a and a m o n g t h e s o u t h -
e r n C e l e s t i a l M a s t e r s i n t h e sixth-century.
S'^'lg Ii§Tf4s5cll
(Precepts o f the N e w C o d e , R e c i t e d i n the C l o u d s , D Z 7 8 5 ) , a text c o n -
taining a set of thirty-six p r e c e p t s for t h e r e n e w e d c o m m u n i t y , u s u a l l y
called the " N e w C o d e " (see Y a n g 1 9 5 6 ) .
A k e y a s p e c t of the t h e o c r a c y w a s the c e l e b r a t i o n of r e g u l a r c o m m u n a l
rites o f the so-called D a o p e o p l e (daomin M S ) - T h e y w e r e g e a r e d t o c r e -
ate a land of perfect p e a c e , w h e r e h a r m o n y p r e v a i l e d a n d e v e r y b o d y , as
in the C o n f u c i a n ideal, w a s restrained by rules of ritual b e h a v i o r . P e o p l e
h a d to o b s e r v e daily, seasonal, and special rites, the latter t w o u s u a l l y
i n v o l v i n g c o m m u n a l m e e t i n g s a n d kitchen-feasts. T h e r e w e r e g r a n d ,
m e d i u m , a n d lesser feasts, lasting seven, five, or three d a y s r e s p e c t i v e l y
(Ware 1933, 233).
' For more on the theocracy, see Tsukamoto 1961; Mather 1979; Kohn 2000.
106 / What Daoists Eat
S i m i l a r g u i d e l i n e s also a p p l i e d a m o n g t h e s o u t h e r n Celestial M a s t e r s a s
documented in t h e s i x t h - c e n t u r y c o l l e c t i o n of o r g a n i z a t i o n a l rules,
Xuandu luwen ^W0>C (Statutes of M y s t e r y M e t r o p o l i s , DZ 1 8 8 ) . T h e
text, too, d i v i d e s kitchen-feasts into g r a n d , m e d i u m , a n d lesser, specify-
i n g that the so-called T h r e e A s s e m b l i e s {sanhui EL^), i.e., t h e festivals of
t h e T h r e e P r i m e s , as well as the b i r t h of a m a l e child qualified for a
g r a n d feast. T h e b i r t h o f a f e m a l e c h i l d a n d t h e c e r e m o n i a l p r e v e n t i o n o f
d i s e a s e s a n d a v o i d a n c e of d a n g e r s n e c e s s i t a t e d the a r r a n g e m e n t of a
m e d i u m event, w h i l e a d e a t h in the f a m i l y or o t h e r p o t e n t i a l l y life-
c h a n g i n g e v e n t w a s r e a s o n for a lesser kitchen (12a; K o h n 2 0 0 4 b , 3 9 ) .
I n e a c h c a s e , t h e feasts w e r e f o r m a l l y a r r a n g e d b y t h e c o m m u n i t y l e a d e r
who, in the beginning of every year and under consideration of recent
d e m o g r a p h i c c h a n g e s , w o u l d o r g a n i z e t h e p o p u l a c e into g r o u p s o f ten.
W i t h i n e a c h g r o u p , o n e m e m b e r w o u l d p r o v i d e t h e feast m a t e r i a l s for
a n o t h e r i n m u t u a l sharing, n o t entirely u n l i k e p o t l u c k s today, b u t dis-
tinctly a v o i d i n g t h e u s e o f a n y a n i m a l p r o d u c t s that m i g h t n e c e s s i t a t e
killing ( 1 2 a b ; K o h n 2 0 0 4 b , 3 9 ) . T h e " S t a t u t e s " further specify that d u r i n g
a g r a n d feast, e a c h p a r t i c i p a n t s h o u l d " r e c e i v e five p i n t s of w i n e and 3 0 0
c a s h ; d u r i n g a m e d i u m feast, four p i n t s of wine, 2 0 0 c a s h , and five c o i n s ;
a n d d u r i n g a lesser feast, t h r e e p i n t s of w i n e , 1 0 0 c a s h , a n d 1 0 0 c o i n s "
(13b-14a; K o h n 2 0 0 4 b , 40)
one seating mat, one dust pan, and one broom. [13a] Deliver
these taxes one month after the child's birth.
Anyone going against this statute and law will be punished
by a two-period reduction in reckoning.'' The child will simi-
larly suffer a reduction in reckoning and will not be able to
grow up in a parish of the Celestial Masters. His qi will he tied
by demons and he will undergo harm to the point of not even
being able to reside in the underworld. On the other hand, if
treated properly, the child can bring fame to family and self.
All these are potentially grave sins that lead to loss of life. (12b-
13a; Kohn 2004b, 39-40)
When the time has come for male and female officers, register
disciples, and Daoist followers to participate in a kitchen-feast,
in each group of ten the head of the family should undergo
fasting and restraint. On the eve of the feast, he should invite
the guests, speak the proper words, and encourage them to
come in.
All this is to be done with dignity and seriousness, not al-
lowing any disturbance or defilement. All sweat should be
washed off in a bath, all clothes should be changed —robe and
skirt, cap and gown, leggings and breeches. Do not wear a
plain skirt or let it show from under your robe, but be of ut-
most seriousness in your attire. (13b; Kofin 2004b, 40)
" This refers to the belief that the celestial authorities would keep track of
people's good and bad deeds and adjust their life-expectancy accordingly. For
details, see Kohn 1998b. Depending on the text, a "period" can vary between a
hundred days, three hundred days and as many as twelve years (see Yoshioka
1970,190).
108 / What Daoists Eat
5 The events are also described in Zhengyi weiyi jing jE~-tS.iMi (Scripture of
Dignified Observances of Orthodox Unity, DZ 791) 9b-10b, 15ab; Qianzhen ke ^
MM (Rules for a Thousand Perfected, DZ 1410) Sab, 29ab; and Fengdao kejie 6.4a-
7a (sect. 16; trl. Kohn 2004c). The following is a summary of the more detailed
account in Kohn 2003a, 123-32.
Food in Ritual / 109
T o b e g i n t h e m e a l s u p e r v i s o r a s c e r t a i n s t h e c o r r e c t t i m e a n d rings t h e
bell. D a o i s t s d o n their v e s t m e n t s a n d w a s h their h a n d s , then p i c k u p
their d i s h e s p l u s c h o p s t i c k s a n d a s p o o n (lacquer or c o p p e r in t h e old
days, m e t a l o r plastic t o d a y ) from special racks. D i s h e s c o n s i s t o f t h r e e
b o w l s o f different sizes, m a d e from m e t a l , lacquer, e a r t h e n w a r e , o r p o r -
celain, d e p e n d i n g on t h e w e a l t h of the institution.'' In addition, in the
m i d d l e a g e s D a o i s t s h a d t w o cloths, o n e w r a p p e d a r o u n d the b u n d l e o f
dishes, w h i c h w e r e s t a c k e d i n s i d e o n e a n o t h e r , the o t h e r folded i n s i d e it.
B o t h c l o t h s w e r e u s e d d u r i n g the m e a l a n d h a d t o b e k e p t perfectly c l e a n ,
n e v e r u s e d for w i p i n g off s w e a t o r b l o w i n g o n e ' s n o s e ( 8 b ) .
O n c e c l e a n e d , g a r b e d , a n d r e a d y , D a o i s t s file i n t o t h e r e f e c t o r y a n d find
their p r o p e r p l a c e . T h e y p u t their b u n d l e o f d i s h e s o n the table, b u t re-
m a i n s t a n d i n g t o p e r f o r m t h e initial f o r m a l i t i e s — b u r n i n g i n c e n s e , b o w -
ing, and reciting a v e r s e of p r a i s e to t h e H e a v e n l y W o r t h i e s ( 9 b ) . T h e y sit
d o w n —on c h a i r s today, on c u s h i o n s at l o w t a b l e s in the m i d d l e a g e s —
a n d o p e n the cloth that w r a p s their dishes, s t r a i g h t e n i n g it to s e r v e as a
p l a c e mat. T h e y u n p a c k their d i s h e s i n the p r o p e r o r d e r a n d p l a c e t h e
s e c o n d c l o t h o v e r their k n e e s t o b e u s e d a s a n a p k i n . T h e y r i n s e their
d i s h e s with c l e a r w a t e r that i s h a n d e d a r o u n d (9b). T h u s readied, t h e y
offer the p r a y e r - a t - m e a l s , a s e q u e n c e of g o o d w i s h e s for the d o n o r ' s
benefit, the e m p i r e , the a n c e s t o r s , a n d all b e i n g s .
T h e m e a l itself b e g i n s w i t h t h e s e r v i n g o f grain, f o l l o w e d b y a n u m b e r o f
different v e g e t a r i a n dishes, m a d e up of the five classical food g r o u p s .
S u b s t a n c e s a v o i d e d i n c l u d e t h e five s t r o n g v e g e t a b l e s as well as any-
t h i n g p r o c e s s e d o r n o n r i t u a l . T h e p r e p a r a t i o n , m o r e o v e r , e n s u r e s that
t h e food is well b a l a n c e d , e n h a n c i n g h e a l t h and vitality (Yaoxiu keyi
9.14b).
As m o r e food is p a s s e d a r o u n d , a further c h a n t is s u n g w h i c h a g a i n e s -
t a b l i s h e s the celestial c o n n e c t i o n of the m e a l a n d offers it to all b e i n g s . It
runs:
F o l l o w i n g this, t h e y c h a n t a p l e d g e o n b e h a l f o f t h e d o n o r t o m a k e fur-
ther efforts t o w a r d t h e D a o a n d f o r m a l l y s h a r e the rite's m e r i t s w i t h the
d o n o r a n d all b e i n g s b y c h a n t i n g t w o a d d i t i o n a l s t a n z a s . T h i s c o n c l u d e d ,
the r e c l u s e s p i c k u p t h e i r d i s h e s a n d file out o f t h e r e f e c t o r y i n a n or-
d e r l y m a n n e r , t o a s s e m b l e a t the w a t e r b a s i n for w a s h i n g d i s h e s a n d
c l e a n i n g teeth. T h e final r u l e r e g a r d i n g the c e r e m o n i a l m e a l , then, i s that
w h i l e l e a v i n g a n d c l e a n i n g up, all s h o u l d m a i n t a i n strict d i s c i p l i n e a n d
r e t u r n t o their q u a r t e r s silently, n o t s t a n d i n g a b o u t c h a t t i n g i d l y ( 1 2 a ) .
I S i m i l a r r u l e s a n d s t r u c t u r e s a l s o a p p l y i n D a o i s t m o n a s t e r i e s o f t h e late
i m p e r i a l p e r i o d and, b y e x t e n s i o n , t o d a y . T h e y a r e d e s c r i b e d i n the Q i n g
1 1 2 / What Daoists Eat
d o c u m e n t Qinggui xuanmiao a n d r e p o r t e d by Y o s h i o k a Y o s h i t o y o in t h e
1 9 4 0 s ( Y o s h i o k a 1 9 7 9 ) . A s i n t h e m i d d l e ages, s o i n m o d e r n t i m e s m e a l s
b e g i n a n d e n d w i t h formal p r a y e r s a n d c h a n t i n g s . M o n a s t i c s s h o u l d
a v o i d s p e e c h and l a u g h t e r or limit t h e m s e l v e s to a few soft w o r d s . If y o u
do n o t like t h e m e a l , do n o t c o m p l a i n ; after it ends, do n o t sit a r o u n d a n d
chat i d l y b u t c o l l e c t b o w l a n d c h o p s t i c k s quietly. D u r i n g t h e m e a l , d o
n o t p i c k y o u r teeth, w i p e y o u r m o u t h w i t h the s l e e v e s o f y o u r r o b e ,
m a k e s m a c k i n g n o i s e s , c l i c k the t o n g u e , s c r a t c h the h e a d , o r p u t s o m e -
t h i n g a l r e a d y c h e w e d b a c k into the b o w l . S h o u l d y o u d i s c o v e r that t h e
rice h a s a s t o n e or s o m e alien grain in it, t a k e it o u t and p l a c e it softly on
t h e table, n o t h u r l it on the floor. If there are b u g s in the food, r e m o v e
t h e m silently. G e n e r a l l y , a v o i d c a u s i n g t r o u b l e or m a k i n g a stir, n e v e r
r e j e c t i n g w h a t i s offered o r c r a v i n g fancy d i s h e s that a r e n o t t h e r e ( Z W
3 6 1 ; 10.603).
Practitioners o f H i g h e s t C l a r i t y i n d u e c o u r s e a d o p t e d t h e p r a c t i c e a n d
a d d e d the a p p l i c a t i o n o f t a l i s m a n s , t h e v i s u a l i z a t i o n o f specific deities,
a n d m e t h o d s t o e x e r t c o n t r o l o v e r the g o d s — b o t h i n t h e b o d y a n d the
stars ( R o b i n e t 1 9 8 4 , 1:31-33). T h e b e s t d e s c r i p t i o n s u r v i v e s from a S o n g
text called Daodian lun Jl^Ira (Daoist Records and Discourses, D Z 1130;
4 . 1 0 b - l l b ) , w h i c h i n c o n t e n t m a y well g o b a c k t o the H a n (Stein 1 9 7 2 ,
4 9 1 - 9 2 ) . It d e s c r i b e s a p r a c t i c e c a l l e d " A b s o r b i n g Y e l l o w Qi" {fu huangqi
Wi^Mi) w h i c h c o n s i s t s o f t a k i n g v e g e t a l and m i n e r a l s u b s t a n c e s (such as
c i n n a b a r , fungi, h e r b s ) , e n v i s i o n i n g t h e p u r e y e l l o w e n e r g y o f t h e spleen,
then m a k i n g deities b r i n g a feast in g o l d e n dishes, t h e i m a g i n a r y c o n -
s u m p t i o n o f w h i c h p r e v e n t s all feelings o f h u n g e r a n d thirst ( M o l l i e r
2 0 0 0 , 67).
A c c o r d i n g t o this, o n e n e e d e d t h r e e f u n d a m e n t a l c o n d i t i o n s b e f o r e prac-
t i c i n g the rite, w h i c h w o u l d lead to f r e e d o m from h u n g e r , clarity of spirit.
1 1 4 / What Daoists Eat
a n d e x t e n d e d l o n g life: d e v o t i o n t o t h e T h r e e T r e a s u r e s o f b u d d h a ,
d h a r m a , a n d s a n g h a ; family a n d c o m m u n i t y support; a n d c o n s i s t e n t
p r a c t i c e o f the S i x P e r f e c t i o n s ( M o l l i e r 2 0 0 0 , 5 3 ) . O n e s h o u l d t h e n w i t h -
d r a w to a s o l i t a r y retreat in the m o u n t a i n s , well p r o t e c t e d from n o s y in-
terlopers, w h e r e o n e c o u l d k e e p the m e t h o d secret, s i n c e a n y d o u b t —like
i n traditional a l c h e m y — w o u l d c o m p r o m i s e its efficacy. T h e actual p r a c -
tice i n v o l v e d the s i l e n t c h a n t i n g of a s a c r e d v e r s e (gatha) to t h e five direc-
tions, e a c h a s s o c i a t e d w i t h a specific b o o n a n d a set n u m b e r of recita-
tions:
T h e B u d d h i s t m e t h o d r e p r e s e n t s a certain d e g r e e o f internalization o f t h e
p r a c t i c e . R a t h e r than v i s u a l i z i n g the d e l e c t a b l e v i a n d s b e i n g p r o d u c e d
t h r o u g h h e a v e n l y s p o n t a n e i t y a n d p r e s e n t e d b y celestial m e s s e n g e r s ,
p r a c t i t i o n e r s s e e the c e n t r a l k i t c h e n a s l o c a t e d i n their o w n b o d i e s . T h e
s t o m a c h s e r v i n g as t h e g r e a t s t o r e h o u s e (taicang i^-^), t h e y b r i n g forth
i n t e r n a l t r a n s f o r m a t i o n w h i l e c a l l i n g u p o n g o d s a n d c o s m i c p o w e r s for
a c t i v e support. A n e v e n m o r e i n t e r n a l i z e d v e r s i o n a p p e a r s i n the D a o i s t
Laozi shuo Wuchu jing ^ t F I S E M J I S ( S c r i p t u r e of the F i v e K i t c h e n s as
Revealed by Laozi, DZ 763). Edited and c o m m e n t e d by Yin Yin (zi
S i z h e n z i ^sM^), i m p e r i a l c o u n s e l o r u n d e r X u a n z o n g o f the T a n g a n d
abbot of the S u m i n g guan ^ B J I i ( M o n a s t e r y o f Majestic B r i g h t n e s s ) ,
Food in R i t u a l / 1 1 5
this g o e s b a c k t o t h e e i g h t h c e n t u r y ( M o l l i e r 2 0 0 0 , 6 2 ) a n d i s p a r t o f the
m e d i t a t i o n circle a r o u n d S i m a C h e n g z h e n 7
T h e text is a h i g h l y abstract m y s t i c a l p o e m in t w e n t y v e r s e s w h i c h
guides a d e p t s t o w a r d a m e n t a l state of d e t a c h m e n t , n o n t h i n k i n g , a n d
equanimous perception by cultivating the energy of universal oneness
(yiqi — ^ ) a n d m e r g i n g w i t h c o s m i c p e a c e a n d h a r m o n y (taihe #^).
This will lead to c o m p l e t e p h y s i c a l satisfaction: " T h e five o r g a n s are
a b u n d a n t and full; the five spirits are tranquil and upright." T h i s in turn,
m e a n s that all s e n s o r y e x p e r i e n c e s are c a l m e d a n d all c r a v i n g s a n d d e -
sires e l i m i n a t e d —including those for food and d r i n k ( l a ) .
Bow your head and recite the five stanzas of this scripture, and
you will easily get the true essentials of cultivating the per-
sonal body and protecting life. To complete harmony and en-
compass universal oneness: penetrate [ultimate] meaning, so
you can enter into spirit, sit in oblivion, and let go of brilliance;
bring peace to the body, so you can venerate virtue, investigate
sensory experience, and nourish yourself forever, (pref. l b )
F r o m t h e a b s t e n t i o n from food d u r i n g p r e p a r a t o r y p u r i f i c a t i o n t h r o u g h
e x t e n s i v e offerings a t h o l y D a o i s t altars a n d c o m m u n a l s h a r i n g d u r i n g
festive b a n q u e t s a n d m e a l - t i m e c e r e m o n i e s , the ritual p r a c t i c e o f food
h a s t h u s c o m e full circle to c u l m i n a t e a g a i n in a form of abstention, b u t
p r e d i c a t e d i n m e d i t a t i v e v i s i o n a n d ritual recitation. T h r o u g h o u t , D a o -
ists a d o p t c o n c e p t s a n d p r a c t i c e s from m a i n s t r e a m rites a n d B u d d h i s t
o r g a n i z a t i o n s , y e t — a s a l w a y s — c r e a t e their o w n u n i q u e s y s t e m a n d de-
v e l o p their m e t h o d s i n u n p r e c e d e n t e d w a y s .
Boundless and far, I am trembling with dread.
Sharing primordial fear with spirit:
I start absorbing essence and florescence.
Replacing food and drink.
The Dark Warrior sways beneath me as my mount.
The Jade Equalizer serving as my wheels.
Above and below without limits,
I enter and leave the timeless [spheres].
The hundred ailments leave, and I am healed.
Spirit and (\i alone uphold me.
{Xuandu liiiven 4ab)
With skin like ice or snow, he is gentle and shy like a young
girl. He does not eat the five grains but sucks the wind, drinks
the dew, climbs up on the clouds and mist, rides a flying
dragon, and wanders beyond the four seas. (ch. 1, Watson 1968,
33; Campany 2005, 105)
117
1 1 8 / What Daoists Eat
' It is also the agent that is called back in the death ritual known as "Sum-
moning the Soul" (chaohun f ^ ^ ) . A shaman or priest climbs to the roof of the
house and calls out in all directions to the departed soul to return, depicting each
region as dreary and dangerous. The rite, as much as the three-day delay of the
burial, makes sure that the soul is not just on temporary leave or the person in a
state of suspended animation. For original chants, see Hawkes 1959. For Han
beliefs, see Yii 1987. For modern Hong Kong, see Chan and Chow 2006.
120 / What Daoists Eat
Heaven feeds people with the five qi, which enter the organs
through the nose and settle in the heart. The five qi are pure
and subtle, they cause people to have sentience and spirituality,
intelligence and perception, sound and voice, as well as the
five kinds of inner nature. They are represented in the spirit
soul, which is male and leaves and enters the human body
through the nose in order to interact with heaven. Therefore,
the nose is "the mysterious."
Earth feeds people with the five tastes, which enter the or-
gans through the mouth and settle in the stomach. The five
tastes are turbid and heavy, they cause people to have body
and skeleton, bones and flesh, blood and pulses, and the six
kinds of emotional passions. The are represented in the mate-
rial soul, which is female and leaves and enters the human
body through the mouth in order to interact with Earth. There-
fore the mouth is "the female." (ch. 6; see Kohn 2009,163-64)
B e y o n d the souls, there are t w o further m e n t a l forces, called will {zhi Icf,;
y i n ) a n d intention {yi M; y a n g ) w h i c h function in c l o s e relation to the
k i d n e y s a n d spleen. T h e y are specific a s p e c t s o f the m i n d , i.e., t h e gen-
eral p o w e r o f t h i n k i n g a n d p l a n n i n g i n t h e intention and the m o r e fo-
c u s e d d e t e r m i n a t i o n directed t o w a r d a specific objective in the will. All
t h e s e a s p e c t s of the m i n d are in c o n s t a n t interaction a n d c h a n g e , so that
c o n s c i o u s n e s s is the i n t e g r a t e d flux of v a r i o u s forces a n d e n e r g i e s .
a n d m a t e r i a l l y - c e n t e r e d desires o f t h e m a t e r i a l soul w h i l e e n h a n c i n g t h e
spiritual orientation a n d e n e r g e t i c p u r i t y o f t h e spirit soul. A g a i n , t h e
M a s t e r on the River:
People sustain the two kinds of souls and thereby obtain life.
They should love and nurture them, realizing that joy and ha-
tred cause the spirit soul to vanish while haste and alarm make
the material soul leave. The spirit soul resides in the liver, the
material soul in the lungs. Indulging in wine and sweet delica-
cies harms the liver and lungs. Instead people should keep the
spirit soul tranquil so that their will can be set on the Dao, and ' '
they will be free from trouble. They should maintain the mate-
rial soul in a state of peace so that they attain long life and can
extend their years, (ch. 6)
The three spirit [yang] souls are located beneath the liver. They
look like human beings and all wear green robes with yellow
inner garments. Every month on the third, thirteenth, and
twenty-third day, they leave the body in the evening to go
wandering about.
At this time, lie down with your feet up, your head sup-
ported by a pillow, and your legs stretched out straight. Fold
your hands over your heart, close your eyes, and hold your
breath. Click your teeth three times, (lb)
T h e n a m e s o f t h e s e p o s i t i v e a s p e c t s o f h u m a n e x i s t e n c e a r e "Spiritual
G u i d a n c e , " " I n n e r R a d i a n c e , " a n d " D a r k E s s e n c e " ( l a ) . A s s h o w n i n the
text, t h e y l o o k n o b l e a n d a p p e a r h u m a n i n s h a p e a n d a r e d r e s s e d i n
c o u r d y g a r b . T o s u p p o r t t h e m i n their b e n e f i c e n t activities, t h e text rec-
o m m e n d s p h y s i c a l e x e r c i s e s , b r e a t h i n g p r a c t i c e s , a s well a s m e d i t a t i o n s
a n d i n c a n t a t i o n s . T r e a t e d i n this m a n n e r , t h e three spirit s o u l s will b r i n g
o u t t h e b e s t in p e o p l e a n d t a k e c a r e that " t h e r e is no disaster or affliction
[to the p e r s o n ] , a n d all evil d e m o n s are s u b d u e d . T h e b o d y a t p e a c e , y o u
attain D a o . T h e n there i s n o m o r e suffering o r p a i n " (2a; I s h i d a 1 9 8 7 , 8 6 ) .
a r e b e a s t l y in s h a p e a n d q u i t e d i s a s t r o u s in their activities.:
D a o i s t i m m o r t a l i t y p r a c t i c e g o e s b e y o n d e v e n this. Its g o a l i s t h e c o m -
p l e t e t r a n s f o r m a t i o n of t h e m a t e r i a l souls, the t r a n s f i g u r a t i o n of all in-
stinctual p a t t e r n s , i n t o etheric, spiritual f o r m s o f b e i n g . T h u s , t h e y first
c o n t r o l s e x u a l e n e r g i e s ( k i d n e y s , will) a n d food intake (spleen, i n t e n t i o n ) ,
t h e n m o v e o n t o w o r k w i t h b r e a t h i n g p r a c t i c e s (lungs, m a t e r i a l s o u l s )
a n d e n g a g e i n v i s i o n s o f t h e d i v i n e (liver, spirit souls) t o e v e n t u a l l y
r e a c h o n e n e s s w i t h D a o (heart, spirit).
Living on Qi / 123
T h i s early m e d i c a l v i e w , s u p p o r t e d b y t h e g r o w i n g b e l i e f i n b o d y gods,
d e v e l o p e d into a m o r e r e l i g i o u s v i s i o n in t h e third century. T h e T h r e e
W o r m s b e c o m e the T h r e e C o r p s e s (sanshi HP)—a term that uses the
w o r d " c o r p s e " i n a c a u s a t i v e w a y a n d t h u s m e a n s a g e n t s that b r i n g
a b o u t d e a t h a n d c a n t h u s b e called D e a t h b r i n g e r s . T h e i r n a t u r e takes o n
a s u p e r n a t u r a l character. Instead o f m e r e l e e c h e s g n a w i n g o n h u m a n
intestines, they are officials of the celestial h i e r a r c h y , p l a c e d in the b o d y
t o m o n i t o r h u m a n b e h a v i o r and p u n i s h sins a n d t r a n s g r e s s i o n s . A s the
Baopuzi has:
W h i l e t h e T h r e e W o r m s thus g r a d u a t e from a m e r e p h y s i c a l i f d a n g e r o u s
n u i s a n c e , to d e m o n i c d e a t h b r i n g e r s , their w o r m y n a t u r e is retained in a
s e p a r a t e g r o u p o f parasites, k n o w n as the N i n e W o r m s (jiuchong tlMk)-
M o r e o r g a n i c a n d less d e m o n i c creatures, t h e y are like g e r m s and b a c t e -
ria yet w o r k w i t h t h e D e a t h b r i n g e r s w h o s u m m o n t h e m t o c a u s e sick-
n e s s and disease. As t h e Baopuzi says:
If you only have a faithful heart and do nothing for your spiri-
tual wellbeing, your life expectancy will be defective and you
will come to harm. The Three Deathbringers will take advan-
tage of your weak months and perilous days, of all those hours
when your longevity could easily be interrupted or sickness
incurred, to summon vicious energies and bring in any para-
sites they can find. The danger is great for anyone. (15.7a; Ware
1966, 252-53)
T h e T h r e e D e a t h b r i n g e r s h a v e , therefore, a d v a n c e d t o m a n a g e r i a l posi-
tions. T h e y n o l o n g e r b r i n g h a r m t h e m s e l v e s b u t o r d e r o t h e r n o x i o u s
c r e a t u r e s to do so. Illnesses still c o m e from p h y s i c a l p a r a s i t e s that enter
t h e b o d y i n a m o m e n t o f w e a k n e s s , h o w e v e r , t h e a g e n c y that instigates
this i n v a s i o n is n o w s e p a r a t e and h a s a religious character. W h i l e the
religious t r a d i t i o n t h u s s u p e r s e d e s the m e d i c a l , it n e v e r i g n o r e s or abol-
i s h e s it altogether.
leaving the body, so they cannot file their report. If they fail to do so over seven
geiigshen nights, they will be fired from their jobs and die. The vigil soon turned
into a major social event, complete with multiple forms of entertainment and
extensive vegetarian feasts. In addition, the practice was linked with a Tantric
protector deity known as Qingmian jingang WHU^U
i
Qap. Shomen kongo), the
Bluefaced Vajrapani. The entire complex was duly transmitted to Japan, where
so-called koshin vigils combined with the worship of the god are still held to the
present day. See Kubo 1956; Kohn 1995.
3 On the medical use of these substances, see Stuart 1976,150 and 377.
126 / What Daoists Eat
getful, so that they are full of troubles, dry in saliva and low in
energy. Dissipated and melancholy, they follow the false and
see things in wrong perspective. .. .
The Lower Deathbringer is called Peng Qiao, also known as
Jixi (Junior). He lives in people's stomachs and legs and attacks
the lower parts of the body. He makes energy leak [through
the genitals] from the Ocean of Qi and thereby invites a multi-
plicity of ills. Attracting the robbers of human intention, he
makes people hanker after women and sex. Courageous and
zealous only in the pursuit of passion, people suffering from
him are blindly attached to things and waste away. They have
no way to control themselves and hold on to life. (7a-8b)
T h e n i n e w o r m s , i n contrast, are p u r e l y o r g a n i c i n n a t u r e . T h e i r n a m e s
are: T w i s t , C o i l i n g , W h i t e , Flesh, L u n g , S t o m a c h , C a u l d r o n , R e d , and
S c a v e n g e r W o r m . T h e Baosheng jing d e s c r i p t i o n i n c l u d e s their size (be-
t w e e n o n e and four inches), t h e h a r m t h e y d o t o w h i c h part o f the b o d y ,
a n d t h e m o s t o b v i o u s c o u n t e r m e a s u r e s . T h e Baosherig jing also i n c l u d e s
their pictures: t h e y l o o k like o r d i n a r y w o r m s o r insects, s o m e l o n g and
slithering, o t h e r s r o u n d w i t h leg-like e x t e n s i o n s , yet o t h e r s s p o n g y or
crab-like. T h e i r m a i n effect is d e p l e t i o n of t h e p e r s o n ' s qi, b u t t h e y also
c a u s e p a i n a n d disease.
C h a n g i n g t h e diet t o w a r d i m m o r t a h t y t a k e s p l a c e in a s e t t i n g s e p a r a t e
from o r d i n a r y s o c i e t y that is s p e c i a l l y g e a r e d t o w a r d t h e d i v i n e effort.
P r e d o m i n a n t l y an i n d i v i d u a l e n d e a v o r , the p r a c t i c e — e v e n if u n d e r t a k e n
u n d e r the g u i d a n c e of a m a s t e r —usually t a k e s p l a c e in isolation, be it in
t h e distant m o u n t a i n s , on t h e fringes of a m o n a s t i c institution, or in t h e
a n o n y m i t y o f the cities. A s a l r e a d y the Fw zhaijie weiyi jing I^WMffill
(Dignified O b s e r v a n c e s for A r r a n g i n g R e t r e a t s , D Z 5 3 2 ) has:*
T e x t s v a r i o u s l y e m p h a s i z e t h e n e e d for p h y s i c a l d e t a c h m e n t and o u t l i n e
t h e ideal setting of t h e practice. T h i s m e a n s ideally staying in a small,
s t a n d - a l o n e h u t w i t h p r o p e r v e n t i l a t i o n a n d light, n o t u n l i k e the o r a t o r y
o r quiet c h a m b e r (jingshi i f ^ ) o f the Celestial M a s t e r s o r the tea h o u s e
i n J a p a n . S u r r o u n d i n g s s h o u l d h a v e greenery, freshness, a n d q u i e t u d e ,
a n d b a s i c foods a n d / o r h e r b a l s u p p l e m e n t s s h o u l d b e readily a v a i l a b l e .
T h e texts a l s o stress the n e e d t o c o m p l y w i t h c o s m i c p h a s e s b y o b s e r v i n g
c a l e n d a r rules a n d d a i l y p r o h i b i t i o n s , t h u s m a k i n g sure that the internal
t r a n s f o r m a t i o n o f yin a n d y a n g i s n o t h i n d e r e d b y e x t e r n a l patterns.
"> This is closely related to or identical with the Xuanmen dayi (DZ 1124),
a seventh-century encyclopedia (Schmidt in Schipper and Verellen 2004, 439-40).
The edition used is in YJQQ 37.
^ Probably of Tang origin. See Levi in Schipper and Verellen 2004, 369-70.
130 / What Daoists Eat
Each time you eat rice, first swallow twenty or thirty raw pep-
percorns with some water. Only then eat the rice. Should you
feel pain or fullness after a meal, you can take ten additional
peppercorns. The pepper will move the Triple Heater activity
downward and chase out all sorts of bad qi. It will also dis-
solve any food remnants left behind in the intestines. (12b)
If you wish to give up the diet and return to eating grains, first
take a decoct from mallow seeds [with pork fat] and lesser for-
mulas, then you can start eating again. Begin by taking one
serving of thin rice porridge three times a day.
After two more days, take two servings, increasing the
amount to five servings after three more days, then seven serv-
ings after yet another three days, and finally to one pint after
three more days. Continue like this for one month and you will
be ready to eat ordinary food. ( l l b - 1 2 a )
T e x t s differ w i t h r e g a r d to t h e i m p o r t a n c e of s u p p l e m e n t a r y f o r m u l a s or
m e d i c i n e s {yao M). T h e Taiqing tiaoqi jing is against t h e m . It favors rely-
i n g e n t i r e l y o n b r e a t h i n g and (ji-guiding t o r e p l a c e o r d i n a r y food, n o t i n g
that h e r b s o n l y s t a v e off h u n g e r for s o l o n g w h i l e c r e a t i n g m e n t a l agita-
t i o n in a c o n t i n u o u s s e a r c h for b e t t e r recipes. It says:
T h e o p p o s i t e p o s i t i o n i s t a k e n i n m o s t m e d i e v a l texts. F o r e x a m p l e , the
Baopuzi cites the Shennong bencao jing (The D i v i n e F a r m e r ' s
M a t e r i a M e d i c a ) , saying:
Living on Qi / 1 3 3
T h e m o s t i m p o r t a n t e a r l y d o c u m e n t on i m m o r t a l i t y f o r m u l a s is the Ling-
bao ivufuxu M U S ^ i ? ( E x p l a n a t i o n o f the F i v e N u m i n o u s T r e a s u r e T a l -
i s m a n s , DZ 3 8 8 ) , a c o m p l e x text in three scrolls edited o v e r several c e n -
turies, part o f w h i c h g o b a c k t o t h e H a n (see A r t h u r 2 0 0 6 a ; 2 0 0 9 ) . T h e
s e c o n d scroll i s entirely d e d i c a t e d t o i m m o r t a l i t y recipes, t h e e s s e n c e o f
w h i c h is further s u m m a r i z e d in t h e Taiqing jing duangu fa. K e y ingredi-
ents, m a n y o f w h i c h are also essential t o t h e p r a c t i c e a c c o r d i n g t o S u n
S i m i a o ' s Qianjinfang ( 2 8 . 5 1 1 - 1 2 ) , include:
B e f o r e i n g e s t i n g a n y h e r b s o r grains, a d e p t s c l e a n e d , c h o p p e d , p o u n d e d ,
and c o o k e d them, t h e n m i x e d t h e m i n v a r i o u s c o m b i n a t i o n s a n d f o r m e d
t h e m into pills o r d e c o c t s . S e c o n d a r y , b i n d i n g i n g r e d i e n t s i n c l u d e alco-
h o l (jiu IH)/ f e r m e n t i n g a g e n t (qu M), y e a s t (xiao I P ) , w h i t e w a x ( E ^ ^
baila), w h i t e h o n e y (baimi ^^), flower w a t e r (huashui ^ T R ) , m a l t - s u g a r
(yi i ^ ) , b r o t h (jiang ^ ) , s w e e t f e r m e n t e d s o y p a s t e (meijiang ^^), a s well
as a n i m a l fats t a k e n from pigs, s h e e p , and cattle (see A r t h u r 2 0 0 6 a ) . F o r
example.
t i o n s o n a p u r e l y internal e n e r g y e x c h a n g e ( J a c k o w i c z 2 0 0 6 , 7 8 - 7 9 ; see
also H u a n g 2 0 0 7 , 5 9 ; 2 0 0 8 a , 1 3 0 - 4 6 )
Rinse your mouth with the numinous fluid [saliva], then lie
down on your back, make your hands into fists, and block [the
qi opening at] the soles of the feet. Support your head with a
pillow and breathe, keeping your mind stable and following
the movement of the breath without interruption as it comes in
and goes out, passing through gate [nose] and doorway
[mouth].
Next, close the mouth firmly and become aware of the in-
ternal qi, pulling it up carefully into the mouth. Softly drum
[the belly] and swallow it down, using your intention to guide
it or using your hands to rub it from above the heart to the
lower belly. Then again balance the breath six or seven times
before you proceed to swallow it once more, as before using
your hands to guide it by rubbing [along the front of the torso].
Stop when you have completed twenty rounds of ^i'-work in
this manner. (9b-10a)
First, visualize the qi in the lungs for some time, then feel it run
along the shoulders and into the arms, until it reaches your
hands that have been curled into fists. Next, envision it gently
moving down from the lungs and into the stomach and spleen
area, from where it moves into the kidneys. Allow it to flow
through the thighs into the legs and feet. You will know that
you are doing it right when you feel a slight tingling between
skin and flesh, like the crawling of tiny insects. (7b)
F o l l o w i n g this, p r a c t i t i o n e r s are t o b e c o m e a w a r e o f t h e p s y c h o l o g i c a l
a g e n t s c o n n e c t e d to t h e o r g a n s , t h e spirit, as well as the spirit and m a t e -
rial souls, intention, a n d will. T h e y s h o u l d also n o t e w h e t h e r there are
a n y a r e a s in the b o d y that are e m p t y or full, that is, suffer from insuffi-
cient or e x c e s s i v e qi. S h o u l d there be p l a c e s that are e m p t y , it is b e s t to
k e e p the e y e s c l o s e d d u r i n g practice; for full areas, it is b e s t to k e e p t h e m
o p e n ( 8 b ) . A l s o , the p r a c t i c e s h o u l d b e c o m p l e m e n t e d b y e a s y m o v e m e n t ,
s u c h as w a l k i n g b a c k a n d forth for a few h u n d r e d s t e p s a n d / o r s o m e
g e n t l e s t r e t c h e s o f t h e four limbs.
A n o t h e r set of i n s t r u c t i o n s is a s s o c i a t e d w i t h M a s t e r N i n g . It c o n s i s t s of
e i g h t short i n s t r u c t i o n s on h o w to v i s u a l i z e the b o d y , i n c l u d i n g a v i s i o n
of t h e five i n n e r o r g a n s w i t h their r e s p e c t i v e c o l o r s that will " a l l o w t h e qi
to flow e v e n l y t h r o u g h the b o d y " ( 1 7 a ) . In addition, the text s u g g e s t s
that o n e s h o u l d " v i s u a l i z e the g o d s o f the five o r g a n s w i t h their a p p r o -
p r i a t e c o l o r s , e a c h i n h i s specific p l a c e " o r see t h e m " t r a n s f o r m into
d r a g o n s o r fish" (17a). P r a c t i t i o n e r s s h o u l d e n v i s i o n "the h e a r t radiant a s
a fire, s h i n i n g b r i g h t l y like t h e D i p p e r to b l o c k o u t b a d qi" (17b) a n d "the
kidney-qi b e l o w the n a v e l in b r i g h t red a n d white, a l l o w i n g it to m o v e
a l o n g the spine, u p t o t h e h e a d , and b a c k d o w n a g a i n t o p e r v a d e t h e en-
tire b o d y " ( 1 7 a b ) . T h e latter p r a c t i c e i s called " r e v e r t i n g e s s e n c e . " W h i l e
t h e e x p r e s s i o n i s c o m m o n l y u s e d t o refer t o t h e r e f i n e m e n t o f s e x u a l en-
ergy, t h e p r a c t i c e d e s c r i b e d h e r e i s m o r e r e m i n i s c e n t o f the m i c r o c o s m i c
orbit w h e r e q i m o v e s a l o n g the c e n t r a l c h a n n e l s u p a n d d o w n t h e torso.
G o i n g b e y o n d this, t h e a b s o r p t i o n o f q i c o n n e c t s t h e p e r s o n m o r e a c -
tively w i t h the greater i m i v e r s e . A l r e a d y t h e Wufuxu c o n t a i n s a v a r i e t y
o f m e t h o d s t h a t i n v o l v e t h e e x p u l s i o n o f the T h r e e D e a t h b r i n g e r s and
a b s o r p t i o n o f stellar e s s e n c e s , s u c h a s t h e sun a n d the m o o n , and t h e
v i s u a l i z a t i o n o f c o s m i c a n d b o d y g o d s ( Y a m a d a 1 9 8 9 , 107, 1 1 9 ; E s k i l d s e n
1 9 9 8 , 5 6 - 2 8 ) . It says:
By nourishing on the essence of the sun one can attain long life.
Every month on the morning of the first, third, fifth, sixth,
ninth, and fifteenth day, face the sunrise with open hair and
closed eyes.
Concentrate on the sun and visualize a small child dressed
in red in your heart. His garments are embroidered in the five
colors and he emits a bright red radiance. Then rub both hands
from your face down to the heart twelve times. You will see
the red radiance of the sun, and a yellow qi will appear before
your eyes. Make this enter your mouth and swallow it twice
nine times. Then rub your heart and recite the following:
"Ruler of the Sun! Let your primal yang energy merge its
power with me! Let us together raise the immortal child in the
scarlet palace of the heart!"
Concentrate a little longer and the child will descend from
the heart to the lower elixir field. He will stay there and make
you live long. (1.18b; Yamada 1989, 119)
10 On this practice, see Yamada 1989, 109; Robinet 1989, 165-66; 1993,176-78;
Eskildsen 1989 53-55; Jackowicz 2006, 84-87; Kohn 2008a, 155-58.
140 / What Daoists Eat
145
146 / Texts on Practices
A t r a c t y l i s (shu 7t\)
Y e l l o w E s s e n c e {huangjing )
[5a] T a k e o n e p i c u l o f m i n c e d y e l l o w e s s e n c e a n d s t e a m i t i n two-and-a-
half—or, alternatively, s i x — p i n t s of water, s i m m e r i n g it all day. [ 5 b '
W h e n d u s k arrives, it will be d o n e . O n c e w e l l - c o o k e d , t a k e it o u t and
c o o l it. W i t h y o u r h a n d s , p r e s s it a n d m a k e it into small pieces. P u t therr,
i n t o a w i n e s k i n to ferment, then extract the j u i c e . T a k e the s e d i m e n t and
let it dry, then p u t it into a p o t a n d form it into pills t h e size of chicken
e g g s . T a k e o n e pill three t i m e s a day. T h i s will h e l p y o u to eliminate
grains, e x p e l t h e h u n d r e d diseases, b e c o m e light i n b o d y , stay v i g o r o u s
a n d a v o i d a g i n g . Y o u r d o s a g e s h o u l d b e regular, d o n o t t a k e m o r e o r
s t o p i n t h e m i d d l e o f t h e c o u r s e . S h o u l d y o u b e thirsty, j u s t d r i n k water
T h i s m e t h o d is of h i g h e s t e x c e l l e n c e . It c o m e s from t h e Wufuxu [2.21ab].
J a d e B a m b o o (weirui g H )
S e s a m e ( M u l g e d i u m ) (jusheng 'PM)
D i r e c t I n t e m a l P r e s e r v a t i o n (shouzhong jingyi c j n f f ? ^ )
T o R e t u r n t o E a t i n g G r a i n s a n d S t o p T a k i n g H e r b a l F o r m u l a s {yuhuuK
shigu jieyao W^M-^^MM)
•4 This citation is not contained in the Baopuzi as transmitted today. See als;
Levi in Schipper and Verellen 2004, 99.
Herbal Formulas / 1 4 9
150
Giving Up Ordinary Food / 151
Pay p a r t i c u l a r a t t e n t i o n t o m e a l t i m e s a n d s e e w h e t h e r t h e u p p e r t o r s o
feels e m p t y a n d if t h e r e is a feeling of f l o w b e l o w . If this is the case, the qi
IS flowing freely. [10b] T h e n y o u c a n go a h e a d a n d eat. H o w e v e r , do n o t
eat if y o u are n o t in fact h u n g r y , a n d w h e n y o u do eat, do n o t fill up
c o m p l e t e l y , s i n c e fullness h i n d e r s the a b s o r p t i o n of qi. After the m e a l ,
'.salt until t h e area b e t w e e n heart a n d b e l l y feel s l i g h t l y e m p t y , then
again a b s o r b qi by p r a c t i c i n g a set of t w e n t y s w a l l o w i n g s . Do t h e s a m e at
the e v e n i n g m e a l . E v e r y d a y r e p e a t this p r o c e s s a r o i m d t h e s a m e time,
r e g a r d l e s s o f w h e t h e r y o u r are w a l k i n g , s t a n d i n g , sitting, o r l y i n g d o w n .
C o m p l e t e a h u n d r e d d a y s like this. A l w a y s r e m e m b e r : E v e r y t i m e y o u
s w a l l o w qi, u s e y o u r h a n d s to d i s p e r s e it a n d p r a c t i c e at least ten b a l -
a n c e d b r e a t h s i n b e t w e e n . T h i s will m a x i m i z e t h e effect.
A l s o , if y o u g i v e in to a h u n g r y s t o m a c h , letting go of g r a i n s o n l y reluc-
tantly a n d w i t h o u t sufficient s u p p l e m e n t a r y formulas, y o u will c a u s e
n e w a i l m e n t s t o a r i s e and t h e m y r i a d d i s e a s e s t o a s s e m b l e . I f your
t h o u g h t s a n d d e s i r e s d o n o t die, h o w c a n y o u e v e r r e a c h a t t a i n m e n t ?
If y o u fill up in o n e b a t c h , t h e p a s s a g e of qi is b l o c k e d a n d it c a n n o t flow,
w a s t i n g a w h o l e d a y ' s w o r k . To p r e v e n t this, also avoid all greasy, fatt\',
a n d sticky f o o d s as well as r a w v e g e t a b l e s , root plants, a n d a n y t h i n g old,
stale, smelly, or s u c h l i k e . A l s o , n e v e r t a k e a n y t h i n g that h a s turbid q:
[ s l a u g h t e r e d and killed].
2 The Yangxing yanming hi says: "The five exertions are [creating exertior
through] (1) the will, (2) thinking, (3) the mind, (4) worry, and (5) fatigue. The}
create six forms of extreme pressure [stress] in the body, to wit, in (1) qi, (2) blood
(3) tendons, (4) bones, (5) essence, and (6) marrow. These six forms of extreme
pressure in turn cause the seven injuries which transform into the seven pains
The seven pains create disease" (2.3a).
Giving Up Ordinary Food / 1 5 3
W h e n w e s p e a k o f t a k i n g p o r r i d g e , b r e a d , o r d u m p l i n g s , i n all c a s e s eat
t h e m i n a c c o r d a n c e with y o u r s c h e d u l e a n d c o n v e n i e n c e . T h e r e i s n o
n e e d to rely on a specific daily r e g i m e n of eating, b u t for the m o s t part
y o u r o r d e r o f food i n t a k e s h o u l d f o l l o w t h e a b o v e outline. E s t a b l i s h y o u r
own schedule and rhythm and take mostly unflavored watery porridge
with little bits o f b o i l e d rice h e r e a n d there. T h i s will b e m o s t excellent.
S i m i l a r l y , y o u s h o u l d t a k e t w o or t h r e e p e p p e r c o r n s if y o u feel a s e n s e of
d e n s e a n d c l o y i n g [ d e p r e s s e d ] qi in the h e a r t a n d c h e s t a r e a d u r i n g y o u r
g u i d i n g of p r o p e r qi. T h e y will in d u e c o u r s e d i s s o l v e this feeling. T h e
benefits o f s i m p l e p e p p e r c o r n s are truly b e y o n d w o r d s .
A l s o , e v e r y d a y try t o d r i n k o n e o r t w o c u p s o f liquor o n a n e m p t y s t o m -
ach, a s y o u r d i s p o s i t i o n a l l o w s . T h i s i s really g o o d . B u t m a k e s u r e that
y o u do n o t get to the p o i n t of g e t t i n g i n t o x i c a t e d or m a u d l i n . It is e v e n
b e t t e r if y o u c a n s l o w l y sip t h r e e to five c u p s of l i q u o r e v e r y day, greatly
a i d i n g y o u r <y/-work. I n all c a s e s , t h e l i q u o r s h o u l d b e clear a n d o f g o o d
Giving Up Ordinary Food / 1 5 5
O n a n o t h e r note, i f s o m e t h i n g delightful h a p p e n s t o y o u a n d y o u w i s h t o
c e l e b r a t e b y drinking, y o u c a n also d o so, u s i n g t h e m e t h o d d e s c r i b e d
b e l o w . T h e r e a s o n w h y o r d i n a r y p e o p l e get i n t o x i c a t e d o r m a u d l i n w h e n
t h e y d r i n k l i q u o r is that it is u s u a l l y m a d e toxic by f e r m e n t i n g y e a s t a n d
w h e n that toxic qi e n t e r s the four l i m b s , there is intoxication. [13b]
So^iiit Sitcc<UCOH<i
S h o u l d you, d u e t o p u b l i c o r p r i v a t e affairs, h a v e n o t i m e t o u n d e r t a k e
l o n g e v i t y practice, m a k e s u r e t o a t least a v o i d m e a t a n d t h e five s t r o n g
v e g e t a b l e s . T h e n , e v e n if qi l e a v e s t h r o u g h t h e l o w e r orifices, it will not
b e v e r y s m e l l y . O n c e y o u h a v e started t h e p r a c t i c e o f a v o i d i n g grain, o n
t h e o t h e r h a n d , w h e t h e r there i s o n e i n s t a n c e o f flatulence o r m o r e , the
e s c a p i n g qi will be e n t i r e l y w i t h o u t o d o r .
T a k i n g a b i t o f p e p p e r a n d s o m e l i q u o r will c o m p l e t e l y r e l i e v e t h e situa-
tion. H o w e v e r , i f y o u a r e i t b y a s u d d e n s o b that y o u c a n n o t m o v e d o w n ,
t h e n d o n o t force y o u r s e l f t o s w a l l o w . T h i s w o u l d o n l y c a u s e a n obstruc-
tion i n t h e U p p e r H e a t e r . R a t h e r , b r e a t h e s l o w l y a n d w i t h c o n s c i o u s in-
tention, then e x a m i n e yourself. If the qi h a s n o t yet d i s p e r s e d , do n o t eat,
s i n c e a n y e a t i n g or s e n s e of fullness will p r e v e n t y o u from d o i n g a
p r o p e r s w a l l o w i n g . E a t o n l y after y o u h a v e s w a l l o w e d a few t i m e s . O t h -
e r w i s e , y o u are i n v i t i n g d i s e a s e .
A l s o , a t e a c h s w a l l o w i n g h o l d t h e b r e a t h a n d b l o c k the n o s e . W h e n inha-
l a t i o n a n d e x h a l a t i o n a r e regular, u s e the i n t e n t i o n to s e n d t h e qi out-
w a r d . T h e n w a t c h i t o n t h e inside. I t m o v e s d o w n t h e left s i d e o f the
torso, a l o n g t w e n t y - f o u r n o t c h e s . As it d e s c e n d s o n e n o t c h at a time, you
c a n h e a r it like w a t e r d r i p p i n g , clear a n d r h y t h m i c a l . If there is no sound
it is b e c a u s e y o u ate s o m e t h i n g oily or h e a v y or did n o t follow the
Giving Up Ordinary Food / 1 5 7
p r o p e r p r o c e d u r e . If it d o e s n o t d i s s o l v e s o o n a n d y o u a b s o r b m o r e qi, it
will c r e a t e i n t e r n a l p r e s s u r e a n d lead t o disease. [15a] B e v e r y careful!
T o s u m up: I n the b e g i n n i n g s t a g e s o f p r a c t i c e , i f y o u w a n t t o t a k e s o m e
h e r b a l f o r m u l a s t o s u p p l e m e n t the a b s o r p t i o n o f qi, b y all m e a n s d o so.
H o w e v e r , the t e n d e n c y i s that t h o s e w h o get i n t o t a k i n g t h e s u p p l e m e n t s
often d o n o t d o t h e p r a c t i c e o f a b s o r p t i o n a n d m a k e t h e q u e s t for a n d
i n g e s t i o n o f h e r b s their m a i n o b j e c t i v e .
T h e S c r i p t u r e says:
1 Shenxian quegu shiqi |$f[i|S|iS:ft^ (How Immortals Give up Grain and Eat
Qi, YJQQ 59).
159
160 / Texts on Practices
T h e Scripture says:
W h e n y o u g e t t o n i n e t y b r e a t h s , y o u m a y feel t r o u b l e d a n d e x h a u s t e d . I n
that case, finish the r o u n d a n d s t r e t c h briefly. After t h e stretch is c o m -
plete, p r a c t i c e again later. E v e n t u a l l y y o u will be able to c o m p l e t e four
t i m e s n i n e t y o r 3 6 0 b r e a t h s . W e call this o n e set. D o i n g this o v e r a pro-
l o n g e d p e r i o d , y o u will find all sorts of d i s e a s e s are n a t u r a l l y e l i m i n a t e d .
T h e Scripture says:
T h e D a o o f l o n g life c e n t e r s o n g u i d i n g qi. I t i m i t a t e s t h e w a y o f w o n -
d r o u s , l o n g - l i v e d turtles w h o too e x t e n d their e x i s t e n c e b y a b s o r b i n g qi.
After s o m e t i m e o f l i v i n g p u r e l y o n g u i d e d q i y o u m a y d e s i r e t o g o b a c k
t o e a t i n g w o r l d l y food. S h o u l d this b e the case, b e g i n b y t a k i n g s m a l l
s i p s o f rice gruel, i n c r e a s i n g the a m o u n t g r a d u a l l y b y o n e m o u t h f u l
e v e r y day. After ten days, y o u s h o u l d b e r e a d y t o e a t c o n g e e a g a i n — b u t
n e v e r t o satiation.
T h e Scripture says:
B y t h e t i m e y o u m a k e i t t o four t i m e s n i n e t y b r e a t h s , o r o n e set o f 3 6 0 ,
y o u r b o d y will feel like a soft r o b e w i t h light b o n e s a n d o p e n j o i n t s . Af-
ter a v e r y l o n g time, you will e v e n b e c o m e a w a r e of the qi m o v i n g freely
t h r o u g h o u t t h e p h y s i c a l structure, p e r v a d i n g a n d e n r i c h i n g the w h o l e
b o d y . I t c o n t i n u e s t o m o i s t u r i z e all y o u r parts, m a k i n g y o u r s k i n g l o s s y
a n d soft, filling a n d e n h a n c i n g the five o r g a n s a n d six v i s c e r a , a n d driv-
i n g out t h e h u n d r e d d i s e a s e s o n c e and for all.
1 6 2 / T e x t s on Practices
In general, a b s o r b i n g cji i n v o l v e s v i s u a l i z i n g t h e h e a r t as if it c o n t a i n e d a
b a b y i n t h e m o t h e r ' s w o m b . After ten m o n t h s i t i s c o m p l e t e , t e n d o n s a n d
b o n e s are h a r m o n i z e d a n d s uppl e. B r e a t h e w i t h c o n c e n t r a t e d m i n d a n d
m a i n t a i n a w a r e n e s s , a n d t h e h a r m o n i o u s qi will arrive of itself. If y o u
b r e a t h e in and o u t as d e s c r i b e d in this m e t h o d , y o u c a n s w a l l o w qi a n d
n o t get h u n g r y , s i n c e t h e h u n d r e d p o r e s will a l l o w t h e b r e a t h t o e n t e r
without blockage.
P r a c t i c e at m i d n i g h t , at the zi hour, n i n e t i m e s n i n e or 81 t i m e s .
P r a c t i c e at d a w n , at t h e yin hour, eight t i m e s e i g h t or 64 times.
P r a c t i c e at breakfast, at the chen hour, s e v e n t i m e s s e v e n or 49 times, [ l b ]
P r a c t i c e at n o o n , at the zvu h o u r , six t i m e s six or 36 times.
P r a c t i c e at m i d - a f t e r n o o n , at t h e shen h o u r , five t i m e s five or 25 times.
P r a c t i c e at dusk, at the si hour, four t i m e s four or 16 t i m e s .
163
164 / Texts on Practices
l e a v e . T h e n o s e i s t h e G a t e o f H e a v e n ; a s y o u a b s o r b q i t h e spirit a n d m a -
terial s o u l s return to this gate. T h e m o u t h is the D o o r w a y of Earth; as
y o u a b s o r b qi, t h e spirit a n d m a t e r i a l s o u l s r e t u r n h e r e .
M y s t e r y . H e i s c a l l e d M a s t e r o f P r i m o r d i a l Y a n g . H e r u l e s the g a t e o f
b o t h qi a n d e s s e n c e .
N o w , s e n s u a l i t y i s a r o u s e d t h r o u g h the e m o t i o n s , w h o s e c o n t r o l d o e s
not c o m e naturally. H o w , then, c a n w e stabilize t h e m ? T h e s i t u a t i o n w e
are in [with r e g a r d s to e m o t i o n s ] is as d a n g e r o u s as a m o u n t a i n t u m -
b l i n g or an o c e a n d r a i n i n g . T h e m o u n t a i n is y o u r qi. T h e t r e a s u r e [it c e n -
ters o n ] is y o u r k i d n e y s . T h e k i d n e y s are the r o o t of destiny. If t h e root
h a s n o e s s e n c e , t h e l e a v e s wither. O n c e the l e a v e s w i t h e r , t h e b r a n c h e s
dry u p . A n d w h e n t h e b r a n c h e s d r y up, t h e b o d y rots. T h e n y o u m a y
yearn for a n d p i n e t o c o m e b a c k t o life—but h o w c a n y o u e v e r b e s a v e d ?
N o w , t a k i n g in qi is yin; e x p e l l i n g qi is y a n g . T h e s e t w o are o n e p r o c e s s .
T h e y are u s e d e q u a l l y i n a b s o r b i n g the e s s e n c e and f l o r e s c e n c e o f t h e
sun a n d the m o o n . Qi is e m p t i n e s s a n d n o n b e i n g . E m p t i n e s s a n d n o n b e -
ing are s p o n t a n e i t y a n d n o n a c t i o n . N o n a c t i o n m e a n s that the h e a r t / m i n d
i s n o t m o v i n g , that t h e r e i s n o q u e s t o n t h e o u t s i d e a n d o n l y s p o n t a n e i t y
on the inside. E v e r y t h i n g is peaceful a n d c a l m .
Q i t r a n s f o r m s i n t o b l o o d ; b l o o d t r a n s f o r m s into m a r r o w . O n e y e a r o f
p r a c t i c e effects a c h a n g e in the qi. T w o y e a r s of p r a c t i c e effect a c h a n g e in
t h e b l o o d . T h r e e y e a r s of p r a c t i c e effect a c h a n g e in the c h a n n e l s . F o u r
y e a r s of p r a c t i c e effect a c h a n g e in the flesh. F i v e y e a r s of p r a c t i c e effect a
c h a n g e in t h e m a r r o w . Six y e a r s of p r a c t i c e effect a c h a n g e in t h e t e n d o n s .
S e v e n y e a r s of p r a c t i c e effect a c h a n g e in t h e b o n e s . E i g h t y e a r s of prac-
tice effect a c h a n g e in the hair. N i n e y e a r s of p r a c t i c e effect a c h a n g e in
t h e e n t i r e b o d y a n d o n e b e c o m e s a perfected. R e f i n i n g o n e s e l f t h r o u g h
n i n e c y c l e s , o n e p e n e t r a t e s to spirit i m m o r t a h t y . It is m y s t e r i o u s a n d
w o n d r o u s — u n f a t h o m a b l e indeed!
M y s t e r i o u s O f f s h o o t o f t h e n o r t h . [Note: M y s t e r i o u s Offshoot m a t c h e s
t h e k i d n e y s . ] A b s o r b a n d eat t h e M y s t e r i o u s Offshoot a n d d r i n k from the
J a d e W o m b [Note: J a d e W o m b i s t h e t o n g u e . ] U s e the n o s e t o pull a n d
g u i d e the p r i m o r d i a l qi i n t o t h e m o u t h , t h e n inhale, exhale, a n d s w a l l o w .
T h e y d o n o t c l a i m t o r e p r e s e n t classic D a o i s t c o o k e r y b u t h o p e t o m a k e a
D a o i s t - i n s p i r e d w a y o f e a t i n g a c c e s s i b l e t o W e s t e r n e r s . T o this end, the
r e c i p e s also i n c l u d e i t e m s that are definitely n o t C h i n e s e , s u c h as, for
e x a m p l e , c h o c o l a t e - c h i p c o o k i e s . T h e y also u s e n u m e r o u s i n g r e d i e n t s
n o t (yet) c o m m o n i n C h i n a , s u c h a s w h o l e - g r a i n b r e a d , p e a n u t b u t t e r ,
m i s o , t e m p e h , c o c o n u t m i l k , a n d v a r i o u s b a k e d dishes. A n d they m a k e
u s e o f p r e p r a t i o n m e t h o d s , s u c h a s b a k i n g , that are m o r e easily a c c e s s i -
ble in Western kitchens.
Abbreviations
c cup
lb pound
Ig large
t teaspoon
T tablespoon
Measurements
1 c = 16 T = 8 oz = 2 5 0 g (3 oz = lOOg)
171
172 / Recipes
C o o k e d c e r e a l s are t h e m a i n s t a p l e o f t h e C h i n e s e a n d D a o i s t diet. T h i s
s e c t i o n deals w i t h t h e m in their softest form, as p o r r i d g e , c o n g e e , or
gruel. All g r a i n s tend to h a v e a s w e e t or n e u t r a l flavor a n d s t r o n g l y s u p -
p o r t the c e n t e r o f the b o d y , the s p l e e n a n d s t o m a c h s y s t e m s . T h e i r
p r e p a r a t i o n a s w a r m p o r r i d g e o p e n s t h e m for m a x i m a l a b s o r p t i o n into
t h e s y s t e m . C o o k e d c e r e a l s are w a r m i n g a n d s t r e n g t h e n i n g a n d p r o v i d e
a nice, s t e a d y b o o s t of e n e r g y . Often m i x e d w i t h little b i t s of fruit or
v e g e t a b l e s , t h e y are b e s t u s e d for breakfast a n d d u r i n g c o n v a l e s c e n c e ,
b u t are also e x c e l l e n t a t o t h e r t i m e s . A l t e r n a t i v e s i n c l u d e c o o k e d grains
in breads and pancakes.
H e r b s a n d S p i c e s : C i n n a m o n , cardamom,/w/zng, ginger, g i n s e n g , s e s a m e .
H e r b s : C u t fine a n d r o a s t slightly b e f o r e s p r i n k l i n g o n t h e p o r r i d g e .
B r e a d : S h o u l d c o o k i n g grain n o t b e a n option, w h o l e - g r a i n b r e a d w i t h
s o m e b u t t e r and j a m , p e a n u t butter, v e g e t a b l e spread, o r fruit m a y s e r v e
as a h e a l t h y breakfast alternative.
S o y : S o y m i l k m a k e s a g o o d addition t o all c o o k e d c e r e a l s a n d c a n b e
used in p a n c a k e s . S o y p u l p (okara), t h e left-over m u s h after t h e m i l k is
extracted from the b e a n s , as well as s o y flour are great staples to u s e in
b r e a d s and p a n c a k e s .
174 / Recipes
Pancakes
Combread
1 Vi c flour, 3 / 4 c c o r n m e a l , 2 T sugar, 1 T b a k i n g p o w d e r
- mix
1 c s o y m i l k , V2 c yogurt, Vi c oil, 1 e g g
- a d d to liquids, m i x well, p u t in p a n , b a k e 25 m i n s . @ 4 0 0 ° F
Scones
1 Vi c flour, 1 T b a k i n g p o w d e r , Vi t salt, 1/3 c butter, 2 eggs, Vi c s o y m i l k
- m i x , a d d raisins to taste, b a k e 15 m i n @ 4 5 0 °
Apple/Pear Compote
3 a p p l e s / p e a r s (peeled, c u b e d ) , Vi c raisins, 1 c i n n a m o n s t i c k
- p l a c e in 2c water, b o i l , t h e n s i m m e r for 10 m i n s .
Recipes / 1 7 5
2. ^pfret<^&Ki
V e g e t a b l e s : A v o c a d o , c a b b a g e , carrots, leafy g r e e n s , p o t a t o e s , s n o w p e a s ,
spinach, s w e e t p o t a t o e s .
T o f u : F r e s h a n d firm.
All i n g r e d i e n t s n e e d to be c h o p p e d fine or g r a t e d b e f o r e w r a p p i n g in
skin. N o o d l e s n e e d t o b e c o o k e d ; s o m e v e g e t a b l e s n e e d t o b e b l a n c h e d o r
p r e - c o o k e d . F i n i s h e d d u m p l i n g s c a n b e frozen for e x t e n d e d p e r i o d s .
S t e a m e d B u n s (mantou)
1 V2 c w a r m water, 1 T yeast, 1 T s u g a r
- p l a c e in small b o w l , s p r i n k l e y e a s t & sugar, let sit 15 m i n s .
4 c flour
- p l a c e in b i g b o w l , a d d w a t e r m i x gradually, stir into d o u g h , k n e a d
well, p u t c o v e r e d in w a r m p l a c e , let sit 1 hr. or until d o u b l e d ; k n e a d
s o m e m o r e , c o v e r again, let sit 2 0 m i n s .
- A. s h a p e into rolls, b r i n g w a t e r to b o i l in s t e a m e r , p l a c e rolls on
s t e a m tray, l e a v i n g 1 inch g a p ; s t e a m for 10 m i n s .
- B. s h a p e into flat sheets, cut into squares, roll up into b u n s a r o u n d
a filling of red or w h i t e b e a n paste, g r o u n d s e s a m e , a l m o n d paste, or
v a r i o u s v e g e t a b l e s ( c h o p p e d fine), then s t e a m for 10 m i n s .
Jiaozi
1 lb tofu, 1 lb c a b b a g e - c h o p fine
3 T s e s a m e oil, 2 T s o y s a u c e , 1 T grated ginger, salt & p e p p e r
- add, m a s h , a n d m i x , then w r a p in skins, b o i l or fry
V e g e t a b l e Fritters
2 potatoes, 1 carrot, 2 zucchini, 1 s w e e t p o t a t o
- grate, r e m o v e m o i s t u r e
2 e g g s , 2 T flour, 1 T oil
- add, m i x well, fry on b o t h s i d e s in a b i t of oil
Avocado Sashimi
I medium-sized avocado
- p e e l a n d cut into thin strips
I I s o y s a u c e w i t h a p i n c h o f wasabi ( h o r s e r a d i s h p a s t e )
- dip a n d eat
Chilled Tofu
1 c a k e fresh tofu, firm or soft
- drain, cut g e n t l y into cubes, a n d p l a c e in s e r v i n g d i s h
1 T ginger, daikon, shiso leaves, nori s e a w e e d , s e s a m e seeds, mejiso sprouts,
m i n t leaves, kinome l e a v e s
- select o n e or several, grate or c h o p fine, p l a c e on top
1 T s o y s a u c e , Vi t s e s a m e oil
- s p r i n k l e on top, s e r v e c o l d
Tofu-Avocado Paste
6 oz tofu, 1 a v o c a d o , 1 T l e m o n j u i c e , salt & p e p p e r
- m a s h tofu and a v o c a d o , a d d spice, s e r v e w i t h c r a c k e r s
Zucchini RoU-ups
3 small zucchini
- slice l e n g t h w i s e into thin strips, lightly fry in 1 T oil until soft
1 c tofu (or soft c h e e s e ) , c h o p p e d parsley, salt & p e p p e r
- m a s h into p a s t e
2 c spinach, Vi c basil
- p l a c e w i t h p a s t e on zucchini, roll up, a n d s e r v e
Miso-Sesame Paste
nd roll
5 T s e s a m e paste, 2 T m i s o , 1 p i c k l e d dill ( c h o p p e d fine), fresh h e r b s
- m i x together, s e r v e w i t h c r a c k e r s
id stir
178 / Recipes
S a l a d s are c o l d v e g e t a b l e s , either r a w o r s t e a m e d o r p i c k l e d , s e r v e d w i t h
fresh s e a s o n i n g s o r d r e s s i n g s and i n s o m e c a s e s w i t h s o m e form o f grain,
s u c h a s rice n o o d l e s . C h i n e s e traditional s a l a d s w o u l d b e m a d e u p
m o s t l y o f b l a n c h e d , c o o k e d , a n d o t h e r w i s e w a r m i n g foods, b u t W e s t e r n -
e r s also u s e m a n y r a w m a t e r i a l s , often on a b a s e of leafy g r e e n s . L i k e
appetizers and soups, salads can be both sides or main courses. They
h a v e c o o l i n g a n d m o i s t u r i z i n g p r o p e r t i e s a n d are p a r t i c u l a r l y g o o d i n
t h e s u m m e r and t o s u p p o r t yin qi. H o w e v e r , c a r e s h o u l d b e t a k e n n o t t o
overdo cooling or raw ingredients.
V e g e t a b l e s : Leafy, fresh g r e e n s , s u p p l e m e n t e d w i t h o t h e r r a w v e g e t a -
b l e s p l u s v a r i o u s lightly c o o k e d a n d / o r p i c k l e d o n e s .
V e g e t a b l e s : C u t fine and p u t t o g e t h e r i n b o w l .
C u c u m b e r and T o m a t o Salad
2 cucumbers, 1 tomato
- slice a n d p l a c e in b o w l
3 T rice v i n e g a r , 2 T water, 1 T s u g a r
- m i x to d i s s o l v e sugar, t h e n p o u r o v e r v e g e t a b l e s
Recipes / 1 7 9
Noodle Salad
2 c thin n o o d l e s (rice or g l a s s )
- boil, rinse, c o o l , a n d p l a c e in b o w l
1 c u c u m b e r , 1 fried e g g , Vi c s e a w e e d
- c u t fine a n d a d d
11 s e s a m e oil, 11 s u g a r , 3 T s o y s a u c e , 1 T v i n e g a r , p i n c h h o t m u s t a r d
- m i x , a d d to n o o d l e s a n d v e g e t a b l e s , stir w e l l
Grain Salad
2 c vegetable stock, 1 c grain (couscous, b u l g u r )
- b r i n g to b o i l , s i m m e r for 3 m i n s . , turn off a n d let s i t — d o n o t stir
3 tomatoes, 1 cucumber, 1 red pepper
- c u t a n d dice, a d d to grain
1 b u n c h p a r s l e y , s o m e m i n t , 1 T l e m o n j u i c e , 1 T o l i v e oil, salt & p e p p e r
- cut, m i x , a n d a d d , g a r n i s h w i t h b l a c k o l i v e s
Seaweed Salad
Vi c s e a w e e d (ivakame or hijiki), 1 T oil, Vi c v e g e t a b l e b r o t h
- s o a k to softness (15 m i n s ) , drain, fry in oil, a d d b r o t h to s i m m e r
1 carrot
- grate, a d d to s e a w e e d for 10 m i n s .
1 T sugar, 2 T soy sauce
- mix and add to vegetables, garnish with s e s a m e
C a b b a g e Salad
3 c n a p a c a b b a g e , 1 c r e d c a b b a g e , 1 carrot, 4 oz w a t e r c h e s t n u t s
- s h r e d or g r a t e i n t o thin strips
2 t a n g e r i n e s (or 1 o r a n g e ) - peel a n d cut, a d d to c a b b a g e m i x
c r i c e v i n e g a r , 3 T s o y s a u c e , 1 t oil, 1 T b r o w n s u g a r , 1 t chili s a u c e , 11
s e s a m e oil, 1 1 m i n c e d g i n g e r
- m i x a n d p o u r o v e r salad, garnish w i t h t o a s t e d a l m o n d s
180 / Recipes
Stock: S t o c k c a n b e m a d e from b o i l i n g v e g e t a b l e s w i t h v a r i o u s k i n d s o f
s e a s o n i n g s (see b e l o w ) o r s i m p l y b e a d d i n g s o y b e a n p a s t e t o t h e s o u p
I
after b o i l i n g . T h e latter i s m o s t c o m m o n l y available a s m i s o , w h i c h
originated in China but was uniquely developed in Japan. It is m a d e by
f e r m e n t i n g s o y b e a n s for s e v e r a l y e a r s in c e d a r k e g s w i t h a grain, s u c h as
rice, b a r l e y , o r b u c k w h e a t ( M i t c h e l l 1 9 9 8 , x x x i x ) . M i s o c o m e s i n v a r i o u s
different c o l o r s a n d intensities, from v e r y g e n t l e w h i t e m i s o t h r o u g h the
m o s t w i d e s p r e a d b r o w n variety, t o the rather i n t e n s e red o r d a r k paste.
Also: V a r i o u s k i n d s o f m u s h r o o m s s u c h a s t h e s t a n d a r d w h i t e m u s h -
r o o m , t h e s t r i n g y hinoki, the r o u n d d a r k shiitake, the c h e w y mu'er - s o m e
found fresh, others b e t t e r in d r i e d form.
Recipes / 1 8 1
V e g e t a b l e s : Peel, cut, a n d s o a k r o o t v e g e t a b l e s — a l l o w a r o u n d 1 5 m i n s .
for s t e a m i n g ; leafy g r e e n s a n d softer v e g e t a b l e s as well as m u s h r o o m s
a n d soft s e a w e e d (not t o m i ' w ) — a d d later a n d c o o k o n l y briefly.
Vegetable Stock
4 Ig carrots, 2 Ig p a r s n i p s ( u n p e e l e d )
- c h o p a n d b a k e in oil (400") for 30 m i n s
a d d 5 c e l e r y sticks, 2 b a y leaves, 11 p e p p e r c o r n s , % gal w a t e r
- p u t all t o g e t h e r in large pot, boil, a n d s i m m e r for 1 hr, t h e n strain
Vegetable Soup
2 Ig potatoes, 2 carrots, 1 s m a l l celery, 2 ripe t o m a t o e s , 3 T m u s h r o o m s
- peel, cut into c u b e s , b o i l in 2 c water, t h e n s i m m e r w i t h 11 c u m i n ,
2 t soy sauce, j u i c e of Vi l e m o n , Vi t l e m o n zest, 11 sugar, 1 c g r a p e w i n e
- s i m m e r until v e g e t a b l e s are soft, t h i c k e n w i t h c o r n starch
Tofu-Cucumber Soup
1 T ginger (minced)
- fry in 1 T oil for 1 m i n .
4 m e d i u m dried shiitake ( s o a k e d a n d softened - k e e p s o a k i n g liquid), 2 Vi
oz b a m b o o s h o o t s ( c u b e d ) , Vi c u c u m b e r (sliced),
- a d d a n d stir fry for 2 m i n s .
4 c v e g e t a b l e stock, shiitake s o a k i n g liquid,
- add, b r i n g to boil, s k i m off froth
12 oz tofu, salt & p e p p e r ,
- a d d a n d t h i c k e n with 11 c o r n s t a r c h ( d i s s o l v e d in w a t e r )
2 t rice vinegar, Vi t s e s a m e oil
- a d d a n d stir
182 / Recipes
Miso Soup
V2 c m u s h r o o m s ( a n y k i n d ) , Vi c tofu (fresh), 1 T s e a w e e d {kombu or zva-
kame, s o a k e d a n d cut)
- b o i l in 1 pint w a t e r until soft
1 T m i s o p a s t e (any k i n d )
- a d d after w a t e r h a s s t o p p e d b o i l i n g by p u t t i n g t h r o u g h a strainer
Squash Soup
1 2 - p o u n d b u t t e r n u t s q u a s h ( peeled, s eeded, a n d cut into 1-inch c u b e s )
- fry in 1 T oil until softened (5 m i n s . )
6 c v e g e t a b l e broth, 2 T curry p o w d e r
- a d d a n d boil, t h e n s i m m e r until t e n d e r
2 T honey
Tofu-Seaweed Soup
6 oz soft tofu, 1 3 / 4 oz dried wakame, 3 Vi c v e g e t a b l e stock, 2 t s o y s a u c e
- h e a t in s a u c e p a n , b r i n g to b o i l , s i m m e r for 1 m i n .
Gazpacho
3 t o m a t o e s , Vi c u c u m b e r , Vi g r e e n p e p p e r , Vi red p e p p e r
- c h o p fine
3.5 c t o m a t o j u i c e , Vi t sugar, salt & p e p p e r , Vi c olive oil, 11 v i n e g a r
- m i x , stir well, a n d s e r v e
Recipes / 1 8 3
G r a i n s / n o o d l e s : T h e y c o m e i n m a n y k i n d s w i t h different c o o k i n g t i m e s
r a n g i n g from 2 to 20 mins., in e a c h c a s e specified on the p a c k a g e .
B r o t h / s a u c e : C o m m o n l y c o n s i s t s o f v e g e t a b l e stock, s o y s a u c e , a n d c o o k -
i n g w i n e (mirin o r sherry), p l u s m a y b e s u g a r a n d v i n e g a r .
184/Recipes
T o p p i n g : V e g e t a b l e s , m u s h r o o m s , a n d tofu a r e s t e a m e d o r fried s e p a -
rately, t h e n a d d e d a n d , in the c a s e of s t e w s , s i m m e r e d t o g e t h e r for a p e -
riod. C o m b i n a t i o n s are e n d l e s s a n d all v e r y tasty.
Home-made Noodles
1 egg, 5 T water, 2 c flour
- b e a t e g g w i t h water, a d d m i x t u r e to flour, stir a n d k n e a d for 5
m i n s . , then c o v e r w i t h d a m p cloth a n d let sit for hr in a d r y p l a c e
1 c c o r n starch, p l a c e d in c l e a n cloth, tied at t h e t o p
- roll d o u g h o u t a n d flour w i t h c o r n s t a r c h on b o t h sides, t h e n c u t
i n t o thin strips, b o i l in w a t e r
B a m b o o Noodles
Vi lb e g g n o o d l e s
- c o o k as specified or (if h o m e m a d e ) for 3-5 m i n s .
Vi c c r u m b l e d tofu b u r g e r , 11 sherry, 11 c o r n starch
- m i x , fry for 1 m i n
Vi c b a m b o o s h o o t s , Vi c dried b l a c k m u s h r o o m ( s o a k e d ) , 2 C n a p a
- c u t fine, a d d to stir-fry a n d c o o k until soft
6 c v e g e t a b l e stock, salt & p e p p e r
- a d d a n d b r i n g t o boil, t h e n a d d n o o d l e s , b o i l o n c e m o r e briefly
Bean Stew
1 c e a c h : red, w h i t e , a n d b l a c k b e a n s
- s o a k o v e r n i g h t , t h e n b o i l a n d c o o k 2-3 h o u r s
1 c each: green, yellow, a n d b r o w n lentils; Vi c each: c o m m e a l , millet,
l e m o n p e e l ; 2 T b r o w n sugar, 3 T s o y s a u c e
- a d d a n d b o i l t o g e t h e r for 1 h o u r
Seaweed Udon
1 package udon
- p r e p a r e as p r e s c r i b e d on p a c k a g e (if p r e c o o k e d , j u s t p u t in w a t e r
and heat gently)
1 T s e a w e e d ( s o a k e d ) , 2 s h i i t a k e m u s h r o o m s ( s o a k e d ) , Ic fresh or d e e p -
fried tofu ( c u b e d ) ; 2 T s o y s a u c e
- a d d to n o o d l e s , i n c l u d i n g s o a k w a t e r , b o i l b r i e f l y
Recipes / 1 8 5
M a i n d i s h e s i n t h e D a o i s t w o r l d tend t o b e stir-fried o r s t e a m e d v e g e t a -
bles, tofu, or m u s h r o o m s (each of w h i c h h a v e a separate v o l u m e in t h e
W u d a n g D a o i s t s ' c o l l e c t i o n ) , s e a s o n e d v a r i a b l y a n d s e r v e d w i t h rice,
n o o d l e s , b r e a d , or s t e a m e d b r e a d (mantou). In addition, W e s t e r n v e g e -
tarians also favor t e m p e h , an I n d o n e s i a n form of f e r m e n t e d s o y b e a n s .
T h e grain b a s e o f the m a i n d i s h e s a g a i n i s s w e e t i n flavor a n d w a r m i n g
in energy, s u p p o r t i n g t h e m i d d l e . B e y o n d that, t h e q u a l i t y of specific
d i s h e s d e p e n d s largely o n individual v e g e t a b l e s used, a l t h o u g h c o o k i n g
in either form t e n d s to alter t h e m in favor of w a r m i n g . M o r e salty d i s h e s
e n h a n c e the k i d n e y s ; m o r e s p i c y d i s h e s s u p p o r t the l u n g s ; m o r e s o u r
flavors w o r k for the liver; w h i l e bitter flavors aid the heart.
V e g e t a b l e s : A v o c a d o , b a m b o o , b e a n sprouts, b o k c h o y , b r o c c o l i , c a b -
b a g e , carrots, cauliflower, celery, c u c u m b e r , eggplant, e n d i v e s , k o h l r a b i .
186 / Recipes
G r a i n s / N o o d l e s : C o o k a s specified o n t h e p a c k a g e .
V e g e t a b l e s : C u t a n d stir-fry o r s t e a m .
B r e a d : D a o i s t s in c e r t a i n parts of C h i n a s e r v e a flat b r e a d n o t u n l i k e p i t a
w i t h their m e a l s . F r e s h from t h e o v e n a n d v e r y tasty, it offers w e l c o m e
r e s p i t e for W e s t e r n g u e s t s w h o are c r a v i n g s o m e t h i n g n o n - C h i n e s e for a
c h a n g e . B r e a d s c a n be p u r c h a s e d easily or m a d e from scratch, either in a
b a k i n g p a n o r w i t h the h e l p o f a b r e a d m a k e r . I f m a k i n g t h e m , m a k e s u r e
to u s e s e e d s , s u c h as s e s a m e , flaxseeds, w h e a t g e r m , a n d t h e like for
a d d e d taste a n d nutritional v a l u e .
S t e a m e d B u n s (mantou): S t e a m e d b u n s , b e s i d e s b e i n g u s e d as a staple
w i t h m a i n dishes, also m a k e a great appetizer. T h e y a r e f o u n d frozen in
A s i a n food stores o r c a n b e m a d e from scratch. S e e t h e r e c i p e u n d e r
"Appetizers" above.
T e m p e h : T e m p e h i s o n e o f t h e m o s t n u t r i t i o u s s o y foods. D e v e l o p e d i n
I n d o n e s i a a n d n o w a v a i l a b l e w o r l d - w i d e , i t i s m a d e from w h o l e s o y -
b e a n s that are c o o k e d a n d fermented, t h e n m i x e d w i t h rice, millet, o r
b a r l e y a n d f o r m e d into a c a k e , e a c h with a slightly different flavor, b u t
g e n e r a l l y s o m e w h a t s m o k y o r n u t t y ( M i t c h e l l 1 9 9 8 , xxxiii). I t i s h i g h l y
versatile. C u t into strips or c u b e s , it c a n be sauteed, b a k e d , grilled, or
b r a i s e d as w e l l as m a r i n a t e d and u s e d in salads.
Winter Squash
1 lb w i n t e r squash, 2 T oil
- peel, r e m o v e seeds, cut into thick slices, fry in oil for 2 m i n s .
V2 c a n b a m b o o s h o o t s (sliced), Vi t sugar, 1 c b a m b o o w a t e r
- add, boil, s i m m e r for 3 m i n s .
2 T s o y sauce, 11 cornstarch, V2 c w a t e r
- m i x , add, s i m m e r until thickens, g a r n i s h w i t h gouji b e r r i e s
188 / Recipes
Family-Style Tofu
2 c deep-fried or firm tofu, 1 c a r r o t (julienned), 1 T g i n g e r (grated)
- c o o k in oil separately, e a c h t a k i n g turns, t h e n m i x t o g e t h e r
1 g r e e n p e p p e r , 1 c w a t e r c h e s t n u t s , 1 c b a m b o o shoots, 1 c m u s h r o o m s
(soaked)
- cut into b i t e - s i z e bits, heat, s i m m e r for 2 m i n s .
Vi c m u s h r o o m water, 2 T s o y s a u c e , 11 c o r n s t a r c h
- m i x a n d add, b o i l to thicken, g a r n i s h w i t h cilantro
Beijing-sauce Noodles
1 lb thin spaghetti or e g g n o o d l e s
- c o o k e d as the p a c k a g e p r e s c r i b e s
1 c c r u m b l e d tofu b u r g e r , 11 c o o k i n g w i n e , 1 c b r o w n or red m i s o , Vi c
water, 1 T h o i s i n s a u c e , 2 T s o y s a u c e
- fry in 1 T oil, b e g i n n i n g w i t h tofu, t h e n s i m m e r in w a t e r 2 m i n s .
Vi daikon, Vi c u c u m b e r (peeled), 1 c b e a n sprouts, 1 C b o i l e d s p i n a c h
- s h r e d or cut fine, p l a c e on top of n o o d l e s a n d s a u c e
Recipes / 1 8 9
F r u i t s : A p p l e s , b a n a n a s , c h e r r i e s , c h e s t n u t s , c o c o n u t , dates, figs, g r a p e s ,
kiwis, m a n g o e s , o r a n g e s , p a p a y a , p e a c h e s , pears, p i n e a p p l e , p l u m s ,
strawberries
A l s o : H o n e y , sugar; p u d d i n g s , w h i p p e d c r e a m ; p a s t r y d o u g h .
Stuffed P e a r s o r A p p l e s
4 pears/apples
- peel, c u t off top to m a k e lid, r e m o v e s e e d s
1 T h o n e y , 1 T crystal sugar, 1 T s t i c k y r i c e ( s o a k e d o v e r n i g h t ) + 2 T gin-
s e n g p o w d e r OR 1 T c h o p p e d a l m o n d s
- m i x a n d p l a c e inside pears, c o v e r w i t h lid, s t e a m 45 m i n s
190 / Recipes
Apple Crisp
Vi c oat flakes, Vi c sugar, Vi c flour, Vi t c i n n a m o n
- c o m b i n e , a d d Vi c soft b u t t e r a n d c r u m b l e
6 c apples, 1 c c r a n b e r r i e s , 1 c b l u e b e r r i e s , 1 T flour
- cut into c u b e s m i x in b a k i n g p a n , c o v e r w i t h c r u m b l e
- b a k e for 55 m i n s . ® 350''F
Carrot Cake
2 c flour, 1 c sugar, 1 T b a k i n g p o w d e r
- stir in b o w l
4 e g g s , 3 c g r a t e d carrots, % c oil, % dried fruit, 1 T g r a t e d g i n g e r
- m i x in other b o w l , t h e n a d d to dry i n g r e d i e n t s
- b a k e for 35 m i n s @ 3 5 0 ° F , a d d frosting of c r e a m c h e e s e & n u t s
Coconut Pudding
9 c fresh g r a t e d c o c o n u t , 3 c ( c o c o n u t ) w a t e r
- m i x , b r i n g to b o i l , let sit for 15 m i n s . , s q u e e z e to gain 4 Vi c liquid
Vi c c o r n s t a r c h , Vi c s u g a r
- m i x i n t o liquid t o m a k e s m o o t h paste, k e e p stirring until t h i c k e n s ,
I
p o u r into 8-inch p a n a n d cool, c u t i n t o s q u a r e s
Recipes / 1 9 1
G i n g e r - B a r l e y M i x (slightly c o o l i n g ; g o o d for k i d n e y , b l a d d e r b l o c k a g e s )
I c h e r r y - s i z e d p i e c e of g i n g e r (peeled, c u t in l a r g e slices), Vi c b a r l e y
- b o i l in w a t e r for 40 m i n s . , strain, s w e e t e n w i t h h o n e y
G i n g e r - T a n g e r i n e M i x (settles the s t o m a c h )
I I fresh g i n g e r (peeled a n d cut i n thin slices), 1 1 dried t a n g e r i n e p e e l
192 / Recipes
F i g T e a ( i n v i g o r a t i n g & c a l m i n g , s u p p o r t s the c e n t e r )
1 T dried figs, c h o p p e d a n d slightly b r o w e d (no oil)
- s o a k in b o i l i n g water, a d d a bit of h o n e y , d r i n k
G i n g e r T e a ( w a r m i n g , g o o d for c o l d s & u p s e t s t o m a c h )
1 T fresh g i n g e r ( p e e l e d a n d cut in thin slices), 11 b r o w n s u g a r
- b o i l in 1 pint of water, strain
T o m a t o - W a t e r m e l o n J u i c e ( c o o l s a n d r e d u c e s infections)
S e v e r a l t o m a t o e s , s o m e slices o f w a t e r m e l o n
- r u n t h r o u g h b l e n d e r a n d strain or u s e j u i c e r , a d d w a t e r to taste
R a d i s h J u i c e (cools a n d r e d u c e s p h l e g m )
1 s m a l l w h i t e r a d i s h (daikon), p e e l e d
—run t h r o u g h j u i c e r
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Animal products: anchovies, 25; beef, 35; chicken, 35, 59, 60; clams, 24; crabs,
24, 25, 35; dairy, 28, 55; dog, 35; eggs, 20, 28, 41, 60; fish, 25, 35, 38, 54-55;
fox meat, 44; game, 25, 35, 38, 41, 59; goat, 28; horse meat, 38, 81; liver,
58, 60; meat, 25, 28-29, 54, 72, 79, 86,129; milk, 28, 36, 42, 94; mussels, 25;
mutton, 25, 28, 38, 45; pheasant, 35; pork, 28, 35, 38, 44, 68; poultry, 25,
28, 38, 54, 59, 79; puffer fish, 44; rabbit, 41-42; seafood, 28-30, 38, 59;
shellfish, 35; shrimps, 60, 65; squid, 68; tiger, 35, 47; yogurt, 31, 42, 60
Body: blood, 28, 52-53, 57, 60, 119; digestion, 11, 53-54; emotions, 5, 7, 78, 154;
essence, 3,119, 160, 165; five exertions, 152; fluids, 53; grain-iy;, 25; inten-
tion, 120; channels, 41, 54-60; pulse, 119; c\i in, 1-3, 4-5, 17, 40, 118-119,
154, 164-166; as 51-53; primordial qi, 4, 11; saliva, 136, 160, 164, 166-
167; senses, 8, 42, 153; seven injuries, 152; souls, 74, 119-122, 138; spirit, 2,
7, 117-118, 138, 165; will, 120; wind in, 26; yin-yang, 59, 118-120, 135
Body locations: bladder, 59; elixir fields, 139, 159, 164-165; Gate of Destiny,
164; heart, 57-58, 68, 120; intestines, 27, 58; kidneys, 40, 43, 47, 58-59,120,
137; liver, 59-60; lungs, 31, 55-57, 137; mouth, 164; Niwan, 164; Ocean of
Qi, 4, 7; organs, 7, 27, 43, 50, 52-53, 119-120, 151, 161-162; sexual organs,
161; spleen, 42, 53-55, 120; stomach, 31, 47, 55, 120, 137, 153; Triple
Heater, 130,151, 153-154, 156
Daoists: 11, 72; Cui Yezi, 146; Du Ziwei, 92; Ge Hong, 9, 113, 147; Gu Chun,
91; Han Zhong, 92; Heshang gong, 118, 121; Hu Fuchen, 131; Kou Qian-
zhi, 104; Maonii, 91-92; Master Blue Ox, 1; Master Ning, 138; Min Yide,
112; Nanyang Wen, 92; Pengzu, 8; Ren Ziji, 92; Sima Chengzhen, 115,
130, 137; Sun Simiao, 6, 29, 46-47, 133, 135; Wang Changyue, 77; Wangzi
Qiao, 137; Yimenzi, 92; Yin Yin, 115; Yu Jiang, 91; Zhao Daoyi, 146; Zhao
Qu, 93; Zhao Tuozi, 92; Zizhong, 93
Drinks: alcohol, 41-42, 60, 61, 72, 86-88, 154, 156; herbal, 191-192; juice, 130;
soy milk, 173; tea, 31-32, 37, 74, 89-90, 98,102; water, 43, 5 9 , 1 3 0 , 1 4 6 , 148,
160; wine, 24-25, 68, 98, 102, 106
Dyasties: antiquity, 35, 94; Han, 3, 21, 34, 35, 87, 100; Ming, 38-39; Mongol, 38;
Neolithic, 94; Shang, 1; Song, 37, 80, 103; Tang, 36, 86; Zhou, 18,100-101
Food (general): avoidances, 9, 11, 43-46, 78, 83-84, 152-153, 156; and body
parts, 83; characteristics, 17, 50-51; cooling, 28; eating modes, 129; fla-
vors, 22-23, 54, 89, 153, 157, 164; for spleen, 54-55; groups, 10-12, 18, 25-
29; macrobiotics, 73-75: measurements for, 145; monastic, 74-75, 86-87;
movement of, 23-24; preparation, 18, 27, 29-30, 75-76, 135, 171-192; pres-
ervation, 34, 36, 44, 74; properties, 19-20; qualities, 74; raw, 23-24, 93-94;
and seasons, 74, 90: temperature 17-20. 23-24, 26, 28 42, 51, 55; therapy,
13, 40, 50-52, yaaim: warming V
2l^
210/Index
Foods (specific): appetizers, 175-177; binding agents, 135; breakfast, 31, 152;
broth, 152, 183-184; caffeinated, 32, 41, 57-58, 61, 89; chocolate, 57; com-
binations, 9 , 1 3 ; compote, 67, 173; curry, 22, 188; desserts, 189-90; dinner,
31, 67; dumplings, 175, 176; ice cream, 42; jiaozi, 176; main dishes, 29-30,
185; miso, 177, 181; oil, 95; pancakes, 172; poisonous, 43; salads, 30-31,
178-179; shi (relish), 36; soup stock, 181; soups, 27, 30-31, 43, 74, 180-182;
spicy, 57; spring rolls, 176; stews, 30-31, 43, 183-184; sweet, 32; Western,
39; yeast (starter), 87
Fruits, 25, 27-28, 36, 58, 68, 102, 172-173, 189; apples, 20, 23-24, 60, 174, 189,
1 9 0 ; : apricots, 19, 24, 36, 44, 60; bananas, 19, 22, 24, 36; cherries, 19, 22,
24, 36; citrus, 23, 30, 36, 60, 191; coconut, 19, 188, 189; crabapple, 36; figs,
192; grapefruit, 23, 24; grapes, 36, 59, 87; kiwi, 60; mallows, 134, 35-36,
93, 132; mango, 23, 60; melons, 22, 35; papaya, 20; peaches, 60; pears, 23,
28, 36, 60, 174, 189; persimmon, 91; pineapple, 19, 60, 188; plums, 19, 23,
36, 60; pomegranate, 36; raisins, 36; rhubarb, 36; star fruit, 24, 60; wa-
termelon, 19, 68, 192
Goals: healing, 1-3, 5; immortality, 1-3, 5, 13, 91-93, 122, 157, 163; levels, 72-73;
longevity, 1-3, 5, 76, 147, 151-152,165
Gods: 97; as administrators, 99; Amitabha, 114; Bluefaced Vajrapani, 125;
Deathbringers, see Three Worms; demoi«, 107, 122; Department of Des-
tiny, 124; Great One, 100; Heavenly Worthies, 110-111; immortals, 91; in
heaven, 141; Lord Lao, 104-105; Nine Worms, 124; Northern Dipper, 100;
nourishing of. 111; offerings to, 102; Three Ones, 110, 123, 126-127, 164-
165; Three Primes, 100, 104, 106; Three Pure Ones, 102; Three Treasures,
114; Three Worms, 118,123-126,138-139, 164; of Water, Earth, Stove, 128
Grains, 12, 20, 25-26, 35, 42, 102,164, 172-173, 183-184,191; barley, 19, 35, 129,
191; for bigu, 148; ; bread, 36, 152, 173-173, 186; cakes, 36, 102, 173; com,
174, 187; flour, 36; mantou, 176, 185, 186; millet, 35, 59, 84, 134; noodles,
36, 178, 183-184, 185, 187; porridge, 24, 29, 43, 67, 129, 153, 172; rice, 25,
35, 37, 74, 84, 9 8 , 1 0 9 , 1 2 9 , 134, 153,185; salad, 179; sorghum, 37; tempeh,
185,186; tofu, 19, 36, 68, 8 2 , 1 7 5 , 1 7 7 , 1 8 0 , 1 8 6 , 1 8 8 ; wheat, 4 0 , 1 3 4 , 1 9 2
Herbs: 2-3, 10, 18, 29, 40, 91-93, 172; aconite, 91; angelica, 91; aphrodisiac, 86;
asparagus root, 133, 147; atractylis, 133, 146; birthwort, 133; calamus, 91;
cattail, 35; cedar, 91; chili, 22; cilantro, 39; cinnabar, 91; cinnamon, 22, 25,
41, 91; citrus peel, 91; cloves, 22; coriander, 36, 192; deer antlers, 91; deer
bamboo, 134; digitalis, 125; fagara, 37; in formulas, 3, 11-12, 132-134,
145-149, 157-158;/ii/i'n^, 133, 145; garlic, 27, 35, 44 57, 85; ginger, 24, 27,
30, 35, 41, 57, 130, 191; hematite, 91; honey, 22, 24, 37, 145, 147; jade
bamboo, 134, 146-147; knotgrass, 134; lacquer, 125; lotus root, 91; lycium,
134; mallow seeds, 1 4 9 ; ; mica, 91; parsley, 22, 36; pepper, 24, 37, 41, 47;
peppercorns, 129, 154, 156; peppermint, 22; pine, 91, 134, 145; salpeter,
91; sesame, 36, 91, 134,147, 187; sesame oil, 24; soy sauce, 59,129; spices.
29, 37, 42, 58, 73: sugar 5 . ; - J i . " - ? : r x s c e ".^4 t - m i f c :-4r i-rssEa:
23, 25; worniwood, 35: ve-llc'.* esS«ercsL l " -
Lifestyle: awe and care, 6; death. 1 1~ ?4. ; :S6. St f r i i r '
geography, 3, lS-19; life CYCX \R Z'l V.-IS a - t ~ 3xai&
76; moderation, L 6-9, 43: orgar^ nl- p : s > i ^ - - - - -
pregnancy, 9, 41; regulatior^s. 77: >ev ~~ 111
stress, 6, 61, 67; vegetarianism 15 4- ~ ^ f l -3—»t ••—jt^ >—— ''Z.
walking, 31; see also Society
Medical conditions: ailments, 152; and bigu, 131. 154-'.?? i s c r r r ^
teria, 90; cancer, 85; cases, 65-68; chronic, 2; cold, 54, 5^ cc ccrjcrs. I r l
criteria, 64-65; dampness, 28, 64; depletion, 5, 67; diabetes 4-j ^' - _
nosis, 51, 61-68; digestion, 42, 54, 58, 84, 90, 60; elimination OT
ergy, 63-64; excess, 5, 22; fever, 84; headache, 84; hearing, 59; heanburr.
24; heat, 58; hypertension, 40; menopause, 67-68; enses, 60; obesit}-, 40;
in organs, 24; and pulse, 62-63, 66, 68; respiration, 55; sexual, 59; s k i a 55;
stomach, 161; sweats, 55, 5 8 ; ; symptoms, 45-46; and temperature, 64-65;
tongue, 3 1 , 61-62, 66; toxins, 153; tumors, 90; urination, 59, 84; vision, 60;
western, 1; wind, 55-56, 63; and Worms, 125-126; yeast infections, 85;
yin-yang, 65, 68
Minerals 73, 91-93; see Herbs
Methods: acupuncture, 2, 18, 66; bigu, 3 , 1 3 , 73,114-115, 118, 131-132, 159-162;
breathing, 2-4, 73, 1 2 9 , 1 3 5 - 1 3 8 , 1 5 0 , 1 5 7 - 1 5 8 , 1 6 0 - 1 6 1 ; daoyin, 2-3; drugs,
10; drum, 136, 150; eating, 151; embryo respiration, 12; exercise prepara-
tion, 145-149; fasting, 34; Feng Shui, 75 ; Five Sprouts, 139-140, 166;
kitchen meditation, 113-116; massages, 2-3; meditation, 73; nonaction,
165; oblivion, 116; posture, 159; (ji-absorption, 113, 118, 135, 163 qi-
balancing, 156; (^/-guiding, 132-133, 137-138, 150-15L 159-162; qi-
ingestion, 135-138; qigong, 2; reverting essence, 138; sexual, 2, 3-4, 40;
Six Breaths, 12, 153, 155, 162 ; swallowing saliva, 139, 150; visualization,
110,113-115, 118, 121, 137-139, 159, 163
Nuts: 36, 41, 60, 67, 95, 172-173; almonds, 36, 189; chestnuts, 221; walnuts, 25,
59, 93,187; peanuts, 24, 35, 39, 65; seeds, 36, 60
Places: Africa, 39; Baiyun guan, 77; Beijing, 77, 90; Boston, 73; Central Asia,
36, 85; Champa, 37; Chongqing, 90; Egypt, 79; Europe, 39; Fergana, 87;
Greece, 79, 93; Guangzhou, 90; Hangzhou, 37, 90; Hong Kong , 40; India,
36, 79-80, 81; Japan, 81; Kaifeng, 37; Mexico, 39; Mongolia, 85; Mount
Hua, 92; Persia, 37; Portugal, 84; Qingzhi yuan, 90; Ramsgate, 79; San
Francisco, 73; Shaolong guan, 90; Siberia, 85; South East Asia, 81; Spain,
84; Tibet, 81; \'ietnam, 37; Yunnan, 90
People: Chu Wenzi, 92; Confucius, 44; Cui Hao, 1 0 5 ; ; Devadatta, 81; Dogen,
75; Epimenides, 93: Hu Sihui, 38: Hua Tuo, 123; Jia Ming, 38; Li Shizhen,
39; Liang Wudi, SI: Lu ^ a 59; Polo, Marco, 37; Porphyry, 82; Pythago-
212/Index
ras, 79-80; Wang Chong, 123; Xi Kang, 7; Zhang Qian, 35; Zhang Rong,
91; Zhang Zhan, 8
Religions: Buddhism, 80-82, 99, 114; Hinduism, 99 Islam, 38; Zen, 75
Ritual: audience, 98, 100-101; ceremony, 103-104; death, 98; eating utensils
for, 109, 111; fast, 97, 99; feast, 96-97, 99, 105; festivals, 48-49; food in, 12,
44, 72, 74-75, 77, 81-83, 96; incantations, 96, 110, 111, 114; jiao, 98, 100,
103-104; kitchen-feast, 98, 104-108, 108, 133; and liminality, 109; meals,
108-112, 116; and merit, 110; modern, 108; offerings, 98, 101-102; oratory
for, 159; procedures, 109; puja, 101; purgation, 100, 103, 108-109; purifi-
cation, 97, 99-100, 108; repentance. 111; sacrifice, 97-98, 102; services, 101;
speech. 111; Summoning the Soul, 119; and talismans, 102, 113; thanks-
giving, 97; timing of, 124; vigil, 125; wormifuge, 123, 125; zhai in terms,
99; see also purification
Scholars: Aikawa, Herman, 73; Anderson, Eugene, 40; Bircher-Benner,
Maximilian, 94 Douglas, Mary, 33; Freeman, Michael, 37; Gennep, Ar-
nold von, 96; Ishizuka, Sagen, 73; Jackowicz, Stephen, 140-141; Kushi,
Michio, 73; Mather, Richard, 81; Porter, Bill, 93; Robinet, Isabelle, 140;
Spencer, Colin, 94; Turner, Victor, 97; Yoshioka, Yoshitoyo, 112
Schools: Celestial Masters, 72, 105-107, 128; Complete Perfection, 77, 112;
Highest Clarity, 47-48,113; Numinous Treasure, 88, 100
Society:, 33-34, 96; assemblies, 107-108; avoidances, 38, 128-129, 156; beef ta-
boo, 38, 80; and bigu, 155-156; canrubalism, 34, 82; Daoists in, 11, 32, 71-
72; and death, 108; emperor, 34; fast food, 49; festivals, 106-107; hermits,
72-73, 128-129; immortals, 73; modernity, 39-40; parents, 101-102; pre-
cepts, 79, 86, 88, 112, 128-129; prehistory, 93-94; regulations, 78; restau-
rants, 40; theocracy, 104-105; Vegetarian Society, 79; vegetarianism, 72;
Westem diet, 40; women, 78
Theory: astrology, 84; Dao, 1-3, 160, 164; oneness with, 76; elements, 17;
emptiness, 165; five directions, 114,140; five phases, 17, 20-23, 32, 54-60,
89; harmony, 115-116, 162; Heaven and Earth, 72, 74, 118-119; hells, 82;
karma and rebirth, 81-82, 86, 88-89; liminality, 96-97; Middle Way, 81;
peace, 115; virtue, 58; yin-yang, 17-21, 25, 31, 40, 43, 51, 73-74,165
Timing: 114, 121, 128-129, 139; calendar, 34-35, 47-48, 83, 159, 161; Eight
Nodes, 100; fast days, 99, 131-132, 153; hours, 31, 163; rounds, 151, 161;
seasons, 3,19, 46-49; years, 141,157,166
Texts: Badijing, 75; Bala-pandita-sutta, 82; Baopuzi, 9, 92,113, 123-125, 132-133,
145 Baopuzi yangsheng lun, 7-8;; Baosheng jing, 120-121, 125-126; Baoying
jing, 88; Chajing, 89; Chuzhenjie, 77; Daode jing, 118, 140, 163; Daodian lun,
113; Daoji tuna jing, 130-131, 141; Daoxue keyi, 86-87, 89; Daoyin yangsheng
jing, 136, 137; Fanwang jing, 86; Fengdao kejie, 96, 108, 110; Fuqijingyi lun,
115, 130-131, 138-140; Fuzhai weiyi jing, 128; Guanshen dajie, 78; Guanxing
jing, 76; Heshang gong zhangju, 118, 120, 121; Huainanzi, 9, 100; Huangdi
neijing suwen, 10, 22, 55, 57, 58, 60, 119; Huangsu sishisi fangjing, 10;
Index 2 1 3