Chinese medicine and the senses : Part I : Scent
As I have been contemplating this new project that Abdallah and I have begun, I’ve found myself stymied at times. The aim of the project is clear, but the methodology is less so. Simply, everything that we’ve said in our introductory posts makes a ton of sense on a variety of levels, but when it gets down to “doing,” things become a little unclear. I know what I want to put out (multi-media posts that draw all of us deeper into our relationship with the world and its interpenetration with Chinese medical concepts) but how do I get the inputs to create the outputs?
Why is this harder than it sounds?
In the United States, and I suppose in most Western countries, our sensory experiences are more or less controlled. For the most part they are stifled, except for sight and hearing which are simply overwhelmed. Actually, thinking about it, we overwhelm all of our senses - limiting what they experience to a set number of approved, mostly synthetic items and then amping those up to the nth degree. I’ve grown up in the States my entire life, thus I’m subject to this dismal state of affairs. Fortunately, through Qigong and other experiences, I’ve gradually learned to lighten up, literally and figuratively.
Regardless, I find that fully utilizing my sensory capabilities requires effort - most of all it requires intention. The sense of smell is particularly interesting. So, to start a short series on the senses and how to return them to their natural state and attune them to a higher degree than ever - I’ll offer my thoughts on the sense of smell.
Chinese medicine and the sense of smell
In Chapter 11 of the Neijing Suwen, it says:
“故五氣入鼻藏於心肺．心肺有病．而鼻為之不利也”
This has been translated in a couple of different ways. The basic translation says:
“When the five Qi/odors enter the nose, they are stored in the Heart and Lung. Heart and Lung disease is detrimental for the nose.”
Maoshing Ni goes on to posit that the five scents are really “the five qi of environmental energy that we breathe in.” Regardless of the fact that I don’t see this particular statement in the text (thus underscoring my basic problem with Ni’s translation) it is interesting to contemplate. What is odor? Certainly it is Qi - but beyond that? In thinking about this, consider the Neijing’s statement that the odors are 藏/cang/stored by the Heart and Lung. The Lung makes a lot of sense given that the nose is the orifice of the Lung in both a Western and Chinese context. But what does it mean to say that the Lung receives and stores these odors? One could posit that they become part of the Qi that then rains down on the body as heavenly restorative water/Qi. I’m not sure if that position could be supported by the texts.
More interesting to me is the relation of odors and the Heart. What can it mean that the Heart stores odors? You’ll excuse me if I offer my own simple theories. As famously studied by Gilles Laurent at Cal Tech, there is a powerful association between scent and human memory. Nothing brings back a scene or person to the mind like a scent last experienced in that scene or with that person. When considering this idea, I most naturally think about the smell of my clothing when I come back from my mother’s house on a visit. I smell her for weeks afterward - and though the smell is created in part from her detergent, there is more to it than that. The scent is wrapped up in emotion, the scent contains not just detergent fragrances, but her spaghetti sauce aroma, her hair, the smell of Idaho, cold winters, the essence of what comes from her pores as a product of all she eats, drinks… well, you get the idea. The memories triggered are as complex.
Consider also the devotional aspects of scent - incense of various kinds have been used in religious ceremony and other spiritual activity since time immemorial. The Catholics still use incense as part of Mass, as do some Episcopalian congregations. Buddhist and Hindu shrines are nearly always adorned with incense censers. We can also think about the effects of Moxibustion using artemesia. While some people hate moxa for its thick smoke and messy nature, I find it to bring an essential element to treatments where it is indicated. While not explicitly of a spiritual nature, I do believe that there is something of an offering that occurs when using moxa in treatment.
This relationship of memory and spirituality to the sense of smell helps me to link it to the Heart. While we often talk about the Kidney as being the storehouse of memory in Chinese Medicine, from what I’ve read and learned, the type of memory held by the Kidney is more primal, older and is less easily accessed by consciousness. The Heart seems a likely place (especially in its relationship to the Western concept of mind) to store the memories of this life. The Heart’s relationship to Shen makes its connection to human spirituality quite clear.
In classical five element acupuncture, the art of smelling is still employed. The five odors, discussed first in the Neijing, are assessed by the practitioner to help understand the primary pathology of the patient, as well as used as a key in discovering the patient’s landscape tendency (constitutional factor). This is one of the most difficult diagnostic techniques for Westerners, as I’ve already hinted at. I find it to be incredibly difficult, personally, particularly given how so many patients cover up their natural odor as a matter of course. For the sake of completeness, I should list the five odors!
- Fire : scorched - one of my professors says that this is the smell of recently dried clothes
- Earth : fragrant - like rotten vegetables or new compost
- Metal : rotten - like a garbage bin or feces
- Water : putrid - like urine or stale wine
- Wood : rancid - like rancid oil, mcdonalds
Scent and herbal medicine
Briefly, what is the role of scent in Chinese herbal medicine? Most would say, “There is no role!” I disagree. One of the reasons I am a huge proponent of patients taking home and cooking their own bulk herbs is because of the experience they gain by doing so. Looking at the herbs, smelling them in their dried state, allowing the smell to permeate their living space, smelling their powerful odors when drinking - all of this, in my opinion, is part of the therapy. While many patients are unwilling to have this experience, it is one I encourage and have benefited from personally. The worst case scenario with regards to this would be taking pills of granuled Chinese herbs. I believe the move in this direction is detrimental, but understand when some patients choose this path.
Scent and the natural world
The sense of smell is much more emphasized in certain animals, including dogs. The sense of smell is a fantastic way to seek out prey that is not yet within range of the vision. While animals that live their lives in the air can afford to skimp on smell and focus on vision, animals that do most of their hunting in forests and tall grass fields need an alternative way to seek out their prey.
The natural world is full of odor. The sweet decay of Pacific Northwestern forest floors. The acrid, putrid, complicated smells of downtown sidewalks. The unbearable sweetness of babies nursing for the first time. Blood, urine, feces, animals marking their territory with complicated brews of hormones and urine - these less pleasant smells are just as much a part as any of the others. The human world is no different in this respect, though we would like it to be so.
Fearless smelling
Being able to integrate myself fully into the world using all of my senses is the primary methodology of this Chinese Medicine awareness project. So, how to proceed with the sense of smell? My first trick will be simply to allow myself to smell everything, without reservation. This means making a conscious effort to breathe deeply through my nose at all times. I will also be going out of my way to smell things that are likely to be interesting or complex. I will also be practicing this during tea drinking. The difference in smell between two otherwise similar puerh teas, for example, can be remarkable and really impacts the experience of the tea. This, of course, brings me around to the importance of smell for TASTE - but perhaps that’s for another article.
Do you have any ideas of how one can integrate the exercise of the sense of smell into daily living? Share your thoughts in the comments!
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Tags: heart, herbs, lung, nature, neijing, scent, senses, spirituality, The ProjectRelated posts
The nuts and bolts of the Chinese medicine awareness experiement
In two articles, Abdallah and I have begun to lay out the foundations for a project that is, in some ways, the extension of the Year of Sagely Living. There hasn’t been much discussion generated around those two articles. There are two possible reasons for this and they both come down to our failure to express the essence of the project appropriately. I will offer two articles - one today and one tomorrow - that attempt to explain the project clearly and also highlight its importance.
First, here, I’d like to just lay out in very clear prose what it is we are proposing and, briefly, why.
Record of a journey
Blogging is, at its best, the record of some person’s (or people’s) particular way through life. Even when the blog isn’t personal, it represents a particular take on some particular aspect of the experience of living. Deepest Health has always been mostly about exploring Classical Chinese medicine from the perspective of one student, myself. In this journey, I’ve revealed my own struggles and a-ha moments. I’ve also attempted to share the knowledge I’ve gained in my schooling in an effort to make good information about Chinese medicine more available. As I grow and change, so does the blog.
I’ve walked across a threshold in my study - the threshold from theory to practice. In doing so, I’ve learned deeply the importance of rock-solid theory. More than that, I’ve learned about the inseperability of theory and practice. They inform and shape one another. One of the places where theory and practice interpenetrate for me is in the realm of Chinese medical symbolism. What I’ve learned about the symbols of Chinese medicine from a few professors, most overtly Heiner Fruehauf, is the way that Chinese medicine is actually built on a system of symbols and a method of symbolic perception and thinking that is at least somewhat alien to contemporary Western consciousness. I’ve tried to make that way of thinking and perceiving less alien for myself and, through my blog, for you.
In clinic, I don’t think that much about the Chinese medicine organ clock. But, I do think a lot about symbols. I think about the symbolism of the pulse. About how to read it, how to match it up with patient experience. I think about how the pulses are written about in Classical texts and the deep symbolic meaning present in every character. I think about the symbol of the human face, a microcosmic representation of the whole body. I consider the symbolic diagnostic methods of Worsley style five element acupuncture. I wonder about the concise descriptions of symptoms patterns in the Shang Han Lun, and begin to understand the deep symbolic nature of the characters that make up those descriptions. I see how all of my professors seek to understand this way of thinking, seek to incorporate it into their practice, despite how they feel about more overt conversations about the subject.
There is no class that can teach me how to think symbolically. There is no seminar that can rearrange your mind so you think less analytically and more holistically. There is only lived experience. There is only gentle but persistent effort. Nature and patients as teachers.
Wait, didn’t I say this was going to be clear?
Yes, yes yes… To provide a “why” for the rambling “what” above, please accept the following. I believe that by teaching myself to think symbolically, to deeply perceive the infinite richness of patients and nature and the world at large, I will gain information that will make me a better clinician. There are lots of ways to teach myself these skills. There are lots of layers to be unfolded. The project that Abdallah and I are proposing is simply to record our journey to gain this particular way of thinking and perceiving. Just as everything it will grow and change, but here are the essential elements:
So what is this going to look like?
Records of our efforts in the form of text articles : This is more of the same as far as Deepest Health is concerned. You can expect frequent reports on how our efforts are progressing. Sometimes this will come in the form of an article about a formula or an herb, something like you’ve seen here before. But, it will attempt to go deeper by incorporating multi-sensory lived experience. Sometimes it might be a new type of article that reports back on a specific experience along the lines of what I’ve described above. For instance, if one week I find myself especially attracted to understanding the Chinese medicine concept of fire, I might write an article about all of my multifaceted research on the subject. This could incorporate lines and interpretation of those lines from various Classical texts. It could incorporate my own musings about patients and myself as related to fire. It might posit connections between lines in the Classical texts, formulas that I have recently prescribed and some aspect of popular culture that makes clear some important relationship. It could involve a series of photographs around Portland as well as a recording of some firedancers on a mountaintop. Which brings me to the next point…
Multimedia integration : What we are proposing is that only by laying open ALL of our senses are we able to really understand the wisdom of the ancients. How many of us really understand the five odors and colors used in diagnosis? How many of us really understand the five flavors of herbs? This understanding is important to have on an intellectual level, of course, and textual analysis is important for that. But equally important is our lived experience of these things. Now, while we would be hard pressed to offer scents and flavors on the Internet, we can certainly talk about scents and flavors. But, what will really set this project, and ultimately this blog, apart is the inclusion of audio and visual content to help illustrate concepts.
I have been experimenting with audio and have been very impressed with the medium. I recently purchased some new equipment that will help me deliver higher quality audio to Deepest Health readers/listeners. I would love to continue to offer record of conversations, as well as music and soundscapes that illustrate particular points. Imagine the impact of not only reading an article about Shaoyang fire, but hearing audio that is evocative of this primal force and seeing photographs and drawings that seek to explore the concept further! We will offer audio as well as pictures, artwork and video. Some of it will be strictly in service of elucidating particular concepts, but also just to continue to enrich the site’s content - as with interviews, video of my talking head, and so on.
Some of what we put forward may be pure folly! You may watch a particular video, hear an audio, or read an article and think : By jove, they’ve gone off the deep end! And that’s when audience participation comes in. We want lively conversation! We want response! Further, as we explore the project you may find that you hear, see, smell and feel things that go along with (or contradict) what we are putting forward. We’ll post it! Put it forward! Let us create a living database of information that goes beyond the simple recounting of TCM textbooks. The future of Chinese medicine on the Internet, no less! :) But, it is important to note that for me, the Classical texts are the ground from which all I think about springs and ultimately it is what I want to keep connected to at all times. I believe this will help us from going too far afield, proposing theories and ideas that are radically disconnected from the thousands of years of clinical experience that we are fortunate to have access to as students and practitioners.
I hope this helps explain what we’re after. More to come.
Tags: Blogging, content, internet, multimedia, nature, patterns, study, symbolism, The Project, Theory, video, Year of Sagely LivingRelated posts
Entering the Flow
Whither Sagely Living?
Across a divide of space spanning a continent, a partnership in exploration has opened whose wellsprings lie removed further still across a span of centuries and oceans. I am speaking, of course, of this latest project that Eric and I have conceived in the course of our conversations over the last few months and weeks. If this is the new development of the Year of Sagely Living, then I count that undertaking a success. I perceive a greater alignment with the operating principles of that concept becoming active in our new pursuit. Or, rather, we have awakened to its possibilities, and take seriously the precepts of the Classical view we hold dear. Above all we are entering a flow. Let me explain.
A Story
I’ve been inspired almost as much by the College of Mythic Cartography as I have been entranced by Deepest Health. Willem Larsen, who is the genius behind CoMC, and is another resident of Cascadia, articulates what he terms “invisible technologies” that underlie his practice of rewilding: that is, decolonizing the mind from the non-indigenous. Another way to put this, is that he recognizes that some of the most important aspects of indigenous cultures, critical components of any definition of sustainability, lie in the cultivation of relationships based on mutual trust and support, and in story as an expression of those relationships to one’s land-base and greater family. He writes eloquently, and if I may borrow a phrase, appears to “live deliberately,” or as I am wont to say, with rigor. His explication of associative reasoning, and t
he role of riddles and story in enlivening knowledge struck me as deeply resonant with the conversations that Eric and I have shared, and with my entire orientation to practicing Chinese medicine.
Further back it correlates with what I’ve learned through many years of association with Leon Hammer. I read his first book, Dragon Rises, Red Bird Flies
The next insight, a thrill, to be honest, a thrumming indication of things to come, came at an interesting time. After years of practice I had decided to pursue further training in medical school, with the intention of seeking a psychiatric residency. The Baker Act places an acupuncturist in a unique bind. I’ve had patients whom I knew required 24-hour evaluation and supervision -in crisis- but was faced with the certainty that appropriate herbal medicine and acupuncture could resolve the condition more rapidly and with less trauma to the patient. So I conceived of enrollment in medical school as a means of surmounting institutional barriers. I enrolled in courses to prepare for the MCAT, and contemplated at length the options, when suddenly, in an intensely liberating flash of realization, I abandoned the plan resolutely. I felt renewed. I felt like I had been handed $200, 000 in cash and been given a reprieve that granted me 15 years of my life back. I went from being amongst the oldest of potential med students to being again among the youngest teachers in the Chinese Medicine field. Above all, I realized that the plan amounted to a digression that was perhaps the world’s greatest attempt at procrastination. In other words, my work had already begun and there was more to do.
Literally the first thing I did was sign up for the Associates program at Heiner Fruehauf’s site. And then it happened. The article and videos related to Wang Fengyi, the late nineteenth and early twentieth-century founder of a unique lineage of storytelling healers curing with their stories, chants and humble, ethical behavior gave me back the feeling that had enlivened me in Leon’s book, and in every subsequent, often wordless, intimation of the realities laid out before me. It also unleashed a period of intense creativity that led to new insights into everything from the underlying structures of Dr. John Shen’s herbal formulas, to aspects of Dr. Hammer’s methodology and model, and even provided the impetus for the Year of Sagely Living. I discovered Rewilding not long after that.
Rewilding is ultimately predicated on awareness, just like the others practices that inform my life. As a Muslim, I cannot endorse the animist beliefs, and according to some this would indicate that I do not understand the movement. Where awareness is the focus I am fully in accord. I would even argue that awareness is the crux of the critique of modern civilization.
Through a Dark Wood
So this is where our project unfolds: from these disparate elements, we intend to construct an experiment in awareness. Not in terms of normative practices, but in terms of opening ourselves to the symbolic fields articulated by Chinese medicine, and with a commitment to document our findings and chart our exploration. We are saying, “Yes! And…” to the implications a symbolism rooted in antiquity, as a method for creating new symbolic content that is appropriate to the times and places where we are. It is not enough to rehearse old mythologies. That is not to disparage the Classics in any way. Rather, it follows Basho’s admonition to seek what the master’s sought. Where else are these patterns to be articulated if not in our lives?
Another very significant element is our engagement with the concept together. We hypothesize that by allowing the conversation to publicly unfold, much as it has in private, and also to avoid setting arbitrary limits upon it, we will create a free-wheeling and unfettered mode of expression about Chinese medicine. I am the control group in this particular experiment; because like all-too-many clinicians I am not as steeped in the Han Dynasty symbolism that informs the pristine logic of NCNM’s program. And this with having studied Classical Chinese at UC Berkeley! And my estimation is that the conversation will enrich us. After all, dialogue is the form that the Classics assume, both in structure, and in the rich legacy of commentaries that exist. In fact, I’ve dubbed it: Han Dynasty 2.0.
Improvisational Classical Scholarship
This is also not to suggest a mere modernization or even urbanization of an alien cosmology. Every patient encounter is an opportunity to approach the unknown. What mysteries are in each of us? What stories? Riddles? In the meeting of microcosm and macrocosm, there is a grain of sand. If there’s a universe in a grain of sand, then what of the pearl produced by its slow gestation?
As Eric quoted earlier: “it’s a way of effortlessly being with awareness and allowing Chinese philosophical and medical concepts to shape the perspective.”
Sapere Aude
How can this become a practice that is effortless and yet produces insights that will carry over into our clinical work? It is quite simple. In my estimation, the most integral question is a simple one: why? But that does not obviate the need for us to likewise attend to the what’s of our experience. In other words, our answers will be as good as our questions. Everything has its voice, and it may speak to us in a way that we can understand. One way that I describe pulse diagnosis is as a way of listening to the ever-communicating body. So, we will take the rich world of symbolism and metaphor that we’ve inherited from Chinese medicine, and simply frame our questions according to what we want to investigate. In the process we will learn to apply this method to anything that strikes us, and also begin to see the webs of meaning that inhere in the very messages that are being communicated in multivalent means by the body. And we can use all of our senses to seek our answers, and in so doing we will begin to inhabit our bodies and experience our lives in wholly new ways.
Abdallah
Tags: abdallah stickley, classical-chinese-medicine, commitment, content, creativity, Cultivation, heiner fruehauf, imagination, patterns, scholar, symbolism, The Project, visionRelated posts
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