Team

Radiant Hair

by Team | 55,Oct, 2026 | Traditional chinese medicine

Lung energy for healthy hair

The beauty of our hair is a direct reflection of our health and the overall vitality of our organs. Thick, shiny, and strong hair is a sign of thriving vitality and good circulation of vital fluids. Conversely, dull, brittle, or thinning hair reveals an underlying imbalance. Understanding this connection between health and hair beauty allows us to adopt simple habits to nourish our hair at its source.

The Lungs: the key to beautiful hair

Beautiful hair starts with a strong Lung. In Chinese medicine, the Lung (Fèi) sends energy—Qì—to the skin and hair. If the Lung’s Qì weakens, the complexion becomes duller, and the hair loses its luster and falls out. According to TCM, the Lung is associated with the Metal element and the season of Fall, when trees also shed their leaves. “The Lung is associated with the skin; its splendor lies in the hair,” says the Sù Wèn.

It also disperses defensive energy, Wèi Qì, through the pores of the skin. This energy protects the body’s surface, including the hair: “The Lung receives the hundred vessels and distributes the essence to the skin and hair.”

The Lung thus receives the Qì from the entire body before redistributing it to the surface. This process directly links the Lung to Blood, the other essential nourishment for the hair.

Blood: the lifeblood of hair

Traditional Chinese Medicine summarizes this connection as follows: “Hair is the surplus of Blood.” Xuè—Blood in the Chinese sense—nourishes and moistens the entire body. It rises to the head to nourish each hair follicle. Abundant Blood results in thick, lustrous hair.

Fall places particular strain on this Blood. This season carries with it an excess of dryness—Zào—which is considered its dominant climatic influence in Chinese medicine. This dryness depletes the body’s fluids as well as Yīn and Blood. The hair roots, nourished by this same Blood, are consequently weakened.

The Liver (Gān) acts as a guardian here. It stores Blood during rest and releases it according to the body’s needs. The Kidney (Shèn), meanwhile, preserves Jīng, the original essence. Chinese tradition associates this essence with the vigor of the hair roots. An abundance of Jīng promotes regular regrowth. Fall precedes the season of the Kidney, winter. Thus, taking care of Jīng in the fall prepares the body for winter.

Finally, a deficiency of Blood can weaken the hair shaft. It becomes thinner, duller, and sometimes brittle. This is where pharmacopeia comes into its own. Indeed, Chinese herbal medicine (Zhōng Yào) has for centuries recommended herbs to nourish the blood and Jīng. One of these herbs has a particularly rich history (see sidebar).

Taking care of your hair

Beyond herbal remedies, a simple daily routine can help maintain healthy hair. It involves using a simple comb first thing in the morning. In fact, the head contains a dense network of Yáng meridians, with nearly fifty acupuncture points (Zhēn Jiǔ). Daily combing gently stimulates this network. A Chinese proverb sums up this ancient practice: “Combing a hundred times each day wards off a hundred ailments.” This habit has been a part of Chinese households for generations.

This practice is a form of self-massage, in the spirit of Tuī Ná. It is performed from the forehead toward the nape of the neck, in even strokes. The pressure should remain moderate, never forceful. The movements are slow and enveloping. A slight warmth in the scalp indicates good local circulation. The morning is particularly well-suited for this ritual. A wooden or horn comb helps minimize static electricity.

Chinese dietary therapy also offers simple solutions for the fall, nourishing the body from within.

Black porridge, an Autumn delight

Therapeutic nutrition (Shí Liáo) associates the color black with a special connection to the Kidney. Thus, black sesame seeds and black beans fit into this framework. They have long been a staple in family porridges during the fall. This recipe is for the whole family.

Ingredients for two bowls: three tablespoons of black sesame seeds; two tablespoons of black beans, soaked overnight; one tablespoon of gǒu qǐ (goji) berries; one liter of water; a pinch of cane sugar (optional).

Preparation: Soak the black beans overnight, then rinse them. Cook them for 30 minutes in gently simmering water. Add the black sesame seeds, lightly dry-roasted. Continue cooking for 15 minutes, covered. Stir in the goji berries right at the end of cooking. Let it rest for a few minutes before serving warm.

This porridge is best enjoyed in the morning, two to three times a week during the fall.

Hair, like trees in the fall, goes through its own seasons. When it loses its luster or experiences temporary shedding, it’s simply an invitation to listen to our body’s deep needs. Thus, through the rituals it offers, Chinese medicine allows us to provide our bodies with the ideal conditions to regenerate and transition smoothly through the fall.

Hé Shǒu Wū : between legend and reality

The Běn Cǎo Gāng Mù, a botanical compendium written by Lǐ Shízhēn, devotes a lengthy passage to Hé Shǒu Wū. Legend tells the story of a frail man. By consuming the root of a wild vine for years, his white hair is said to have turned black again over time. His name has thus been forever associated with the plant.

Hé Shǒu Wū grows as a vigorous vine. Its stem takes on a characteristic purple hue. Its opposite leaves resemble those of wild yam. Small, pale yellow flowers appear in late summer. The plant thrives in southern China, in loose, shaded soil. Its tuberous root, harvested after several years of growth, contains the bulk of its medicinal properties.

Lǐ Shízhēn describes its flavor as bitter and astringent. He classifies it as having a slightly warm nature. The text mentions its effects on the complexion and on the color of the hair and beard. This plant is commonly used in Chinese herbal medicine.

Hé Shǒu Wū is generally included in a prescription, along with other herbs, under the guidance of a Chinese herbalist. It is known in particular for promoting longevity and supporting the Liver and Kidney.

Diagnosis by Bā Gāng

by Team | 2020,Aug, 2026 | Traditional chinese medicine

Eight key points to begin the diagnosis

Diagnosis in Chinese medicine is a subtle art that relies on multiple tools, including the renowned pulse diagnosis. Before any treatment, the Chinese physician must observe and listen to understand the nature of the patient’s energetic imbalance. To guide this process, they have a valuable tool called the Bā Gāng, or the “Eight Principles of Diagnosis.”

The Bā Gāng provides a treatment direction in just a few minutes of observation. This is why, centuries after its formulation, it remains a key entry point to diagnosis. Anyone curious about Chinese medicine will also benefit from understanding its essence.

The Bā Gāng describes a configuration of Qi (the vital energy that animates and flows through the body) for an individual at a given moment.

Four pairs of reference points

It proposes four pairs of reference points:

Yin and Yang.
Yin is the inner pole, cold, calm, and nourishing, and Yang is the outer pole, hot, active, and mobile.

Biao and Li
Biao is what is outside the body, therefore on the surface, and Li is what is inside, including the organs.

Han and Re
Han expresses a rather cold nature, and Re expresses a rather hot nature.

Xū and Shi
Xū signifies emptiness or deficiency, and Shi signifies fullness or excess.

Each of these pairs addresses a facet of energetic imbalance. Their combination forms a quick and effective framework for guiding treatment.

The Origins of Bā Gāng

The Huangdi Neijing, or Yellow Emperor’s Inner Classic, is one of the foundational texts of Chinese medicine. It already establishes the Yin/Yang distinction as a prerequisite for any diagnosis. The skilled practitioner begins by observing the complexion and palpating the pulse, then distinguishes Yin from Yang before anything else.

During the Ming dynasty, the physician Zhang Jingyue further developed this concept in his Lei Jing. This extensive treatise classifies and comments on ancient medical knowledge. He emphasizes that healing begins with distinguishing between Yin and Yang.

Finally, the Cultural Dissemination Center of the Beijing University of Traditional Chinese Medicine reminds us that this hierarchy remains. Yin and Yang continue to be the overarching reference point, the one that encompasses the other six. It was only later, with the formalization of modern diagnostic manuals, that the Bā Gāng became the autonomous and structured chapter it is today.

Yin and Yang: the encompassing pair

Why always begin with the Yin-Yang pair? Because it prevents the practitioner from getting lost in the details before grasping the essentials. Yin and Yang, in fact, encompass the other six principles.

Thus, any manifestation of Biǎo, Rè, or Shí naturally falls under the Yang category.

And any manifestation of Lǐ, Hán, or Xū falls under the Yin category.

This division provides the general direction of the treatment even before delving into the details. A Yang pattern calls for dispersing, cooling, and circulating. A Yin pattern calls for tonifying, warming, and nourishing.

When faced with an agitated patient, flushed and speaking loudly, the Yang approach should prevail. When faced with a prostrate, pale patient with a weak voice, the Yin approach should take precedence. This immediate reading, which becomes instinctive with practice, prepares the ground for the three other, more precise pairs.

Biǎo and Lǐ: locating the damage

Once the general direction given by Yin and Yang is established, a common-sense question arises: Is the imbalance recent, or has it been brewing for a long time?

This is precisely what the pair Biǎo and Lǐ helps to determine.

Biǎo refers to the exterior, the surface, the skin, the superficial muscles, and the meridians.

Lǐ refers to the interior, the organs, the blood, and the deep fluids.

This pair answers a simple question: where is the struggle between Zheng Qi (the body’s own energy) and Xié Qi (the pathogenic energy that attacks it) located?

A Biǎo syndrome often suggests a recent attack: Xié Qi (邪氣), a pathogenic factor related to climate, for example, has just invaded the body’s surface. This engages Zheng Qi (正氣), the body’s own vital force, in a struggle to maintain health. This situation (wind, cold, heat, humidity…) is disruptive and threatens the body’s balance. These climatic disturbances, by definition, come from the outside.

Conversely, imbalances arising from a prolonged internal cause (stagnation, emotional excesses, poor diet) fall under the category of Lǐ.

The more superficially the imbalance is detected, the easier it is to treat.

Clinical signs of Biǎo syndrome include an aversion to wind or cold, a slight fever, a fluctuating pulse, and a relatively unchanged tongue.

Lǐ syndrome is more deeply and persistently established. It can manifest as marked digestive problems, and altered urine and stools. The pulse is deep, and the tongue coating is thick.

Between these two extremes, clinical presentations often show mixed patterns, where the pathogenic factor migrates from the surface to the interior if the Zhèng Qì (Correct Qi) weakens. Therefore, recognizing this shift is the first step in acting promptly, rather than reacting to an established imbalance.

Han and Re: the nature of the imbalance

After the “where,” the “how” naturally follows. What is the nature of this imbalance?

Hán, meaning cold, and Rè, meaning heat, describe the thermal nature of the disorder, whether it originates externally or stems from a prolonged internal imbalance.

A Hán syndrome manifests as chills, cold extremities, clear and abundant urine, and loose stools. It is also accompanied by a pale tongue with a white coating and a slow pulse. These marked digestive and urinary symptoms primarily characterize a Lǐ Hán, a coldness that has taken root internally. A recent external condition is often limited to chills and cold extremities, without these profound digestive disturbances.

A Rè syndrome, on the other hand, manifests as a sensation of heat, thirst, dark and infrequent urine, and constipation. It is accompanied by a red tongue with a yellow coating and a rapid pulse. These pronounced signs (intense thirst, dark urine, constipation) are primarily indicative of Lǐ Rè, a deeply entrenched heat. Recent external heat is more likely to manifest as fever and moderate thirst.

Xū and Shí: the force at play

One final, crucial question remains: does the body still have the strength to defend itself, or must it be supported first?

Xū, the deficiency of energy, and Shí, the excess of energy, indicate which of the two dominates in the patient: Zhèng Qì, the body’s own energy, or Xié Qì, the pathogenic factor.

A Xū syndrome indicates a deficiency:
Zhèng Qì is weakened, the symptoms are subtle, the voice weak. The pulse is thin and weak, the tongue often pale and swollen.

Conversely, a Shí syndrome indicates an excess:
Xé Qì is abundant and aggressive, the symptoms are pronounced, the voice loud. The pulse is full, the tongue firm.

Cross the eight markers

In practice, these four pairs are never observed in isolation.

For a single patient, the practitioner combines the four responses obtained to create a complete picture, rather than four separate readings.

Chronic fatigue with chills and slow digestion will thus yield, in a single patient, the combination Lǐ, Hán, Xū. This indicates an internal, cold, and deficiency-type condition.

The onset of a febrile flu will yield, in another patient, the combination Biǎo, Rè, Shí: an external, hot, and fullness-type syndrome.

The practitioner’s task is to assemble the four pairs specific to each patient to establish a complete differential diagnosis. This will, of course, be based on other examinations: patient history, pulse diagnosis, tongue examination, etc., to validate and refine the diagnosis.

When reference points become blurred

In reality, these markers are often not so clear-cut. This is what makes the method so fascinating to explore further. In Chinese diagnostic manuals, two concepts add nuance to the elegant symmetry of the Bā Gāng. These are Xiāng Jiān, or combination, and Zhuǎnhuà, or transformation.

Combination describes patterns where several markers, from different pairs, appear together in the same patient, each providing distinct and complementary information. A Biǎo Hán Shí, cold and full exterior, or a Lǐ Xū Rè, empty and hot interior, are classic examples.

Transformation, on the other hand, describes the shift from a marker to its opposite as the disorder evolves.

A poorly treated Biǎo syndrome can migrate inward and become Lǐ. A prolonged excess can deplete the Zhèng Qì and lead to emptiness. Stagnant cold can generate secondary heat.

These shifts require the practitioner to reassess their diagnosis at each consultation, without remaining fixed on the initial interpretation. A patient seen on the third day of their flu is no longer the same as on the first day. This is true even if the illness still has the same name. Thus, the Chinese practitioner will update their diagnosis as the treatment progresses and the patient’s condition evolves.

Mitochondria

by Team | 2828,Jul, 2026 | Allopathic medicine

Our living powerhouses

Imagine a city at night, lit by a thousand lights. For everything to work, electricity is needed everywhere and continuously. Our body works exactly like this.

Each cell is home to hundreds, sometimes thousands, of tiny structures called mitochondria. They are veritable miniature power plants, invisible to the naked eye but essential to life.

Their job is to transform the oxygen we breathe and the nutrients from our meal into an energy storage molecule: ATP (adenosine triphosphate). This molecule powers absolutely everything: from the beating of the heart to the most fleeting thought, including the contraction of a muscle or the healing of a wound.

The cells that consume the most energy contain the greatest number. A heart muscle cell can thus contain several thousand mitochondria, sometimes occupying up to a third of its total volume. A less active skin cell nevertheless has a few hundred. This distribution follows a simple logic: the more intense the energy need, the more numerous and efficient the power plants must be.

But before understanding how they work, let’s go back to their strange origin.

Bacteria become allies

Here is a fact that often surprises: mitochondria are not born with our cells. In fact, they have a completely independent origin, almost foreign to our body.

About two billion years ago, a bacteria capable of using oxygen was taken up by a larger cell. Rather than being digested, it settled permanently inside, in an exchange of good processes: the host offered shelter and food, the bacteria provided much more abundant energy thanks to oxygen.

This marriage of circumstance — which scientists call endosymbiosis — gave rise to all the complex cells that make up plants, animals and humans today.

The most disturbing evidence in this story? Mitochondria still have their own DNA, distinct from that housed in the nucleus of the cell. This mitochondrial DNA is transmitted almost exclusively by the mother, from generation to generation, without ever mixing with that of the father. Thus, each of us carries within us a direct genetic trace of our maternal lineage.

This bacterial origin explains why the role of the mitochondria today goes far beyond the simple production of energy.

Recent scientific discoveries

For a long time, biology summarized the mitochondria as a simple “ATP factory”. But the last two decades have completely changed our outlook. We now know that she is a true conductor of a cellular orchestra:

A stress sensor and an alert signal: The mitochondria detects attacks (infections, metabolic overloads, toxins) and sends alert signals to the rest of the cell to adjust its response.

The arbiter of life and death (apoptosis): It orchestrates the programmed destruction of worn out or abnormal cells. Without this cleaning, faulty cells accumulate, promoting serious disorders such as the development of tumors.

Cellular dialogue (mitokines): Recent research shows that mitochondria emit small messenger molecules — mitokines — which inform the entire organism (brain, muscles, liver) about their level of energy stress.

The transfer of mitochondria between cells: Recently discovered, the phenomenon of mitochondrial transfer shows that a cell in difficulty can receive healthy mitochondria transmitted directly by neighboring cells (in particular stem cells) via microscopic channels. A gesture of cellular solidarity essential for tissue repair.

This is why mitochondrial decline is directly associated with chronic fatigue, neurodegenerative diseases, metabolic disorders and the aging process. Over the years, the performance and number of mitochondria decrease. But this decline is not an inevitable fate: mitochondrial renewal directly depends on our lifestyles.

The principle of hormesis

Producing energy naturally generates reactive compounds: reactive oxygen species (ROS) or free radicals. They are often compared to the “smoke” produced by a power plant.

In moderate quantities, these compounds are not simple waste: they act as essential signal foams. In biology, this phenomenon is called hormesis: a slight temporary stress stimulates the cell’s defenses and triggers the creation of new mitochondria (biogenesis), making the organism stronger.

It is chronic overload that becomes toxic:

Overeating and refined sugar saturate the cell with fuel, causing continuous oxidative stress that the body is no longer able to purify.
Being sedentary signals to the cell that it no longer needs energy. Through a process called mitophagy, the body eliminates unused material, reducing the mitochondrial network.
Chronic stress and lack of sleep consume ATP without regeneration, depleting the cell.
Environmental pollutants directly degrade key enzymes in the energy network.

The challenge is therefore not to protect the mitochondria from any effort, but on the contrary to provide it with the right adaptive stresses to stimulate its plasticity and renewal. Indeed, mitochondria renew themselves, multiply and become more efficient throughout life, provided they are given the opportunity (see box).

Modern science and ancient wisdom

It is fascinating to note that ancestral medical traditions already described this dynamic. Traditional Chinese Medicine (TCM) has spoken for millennia of Qì (vital energy drawn from the air and food), Jīng (the deep reserve of energy received at birth) or Yang Sheng (“the art of nourishing life”).

Today, biology offers molecular insight into this clinical intuition. The mechanisms of ATP, mitochondrial biogenesis and autophagy provide a biological basis for the energetic principles observed for millennia by Chinese Medicine.

Stimulate mitochondrial plasticity

Here are some effective techniques — from neuroscience, sport and holistic traditions — to activate this great energetic renewal.

1. Physical training

- Mechanism: Intense effort creates a sudden need for energy which forces the cell out of its comfort zone. In response, the body orders the production of new mitochondria to become more resistant.
- In practice: Alternate 1 to 2 weekly high-intensity sessions (e.g. sprints, dynamic cycling) with moderate fundamental endurance work (Zone 2: brisk walking, light running, swimming).

2. Apnea and work of breathing

- Mechanism: The temporary reduction in oxygen supply sends a strong adaptation signal to the cell. To function with fewer resources, it forces its mitochondria to become more efficient and accelerates the recycling of aging structures.
- In practice: Guided empty lung retentions, gentle apnea exercises or 5 to 10 minutes per day of rhythmic breathing (always practice in a calm and safe place, never in water).

3. Qi Gong, Tai Chi and Slow Breathing

- Mechanism: Unlike strenuous exercise which creates direct metabolic stress, the internal arts calm the nervous system. By lowering stress hormones (like cortisol), they protect mitochondria from premature wear and exhaustion.
- In practice: Slow movements and regular diaphragmatic breathing to reduce the daily aggression of chronic stress.

4. Intermittent fasting

Mechanism: Temporarily deprived of sugar, the cells switch to fat metabolism. This change of fuel triggers a major automatic cleaning (mitophagy): the cell eliminates its tired components to make way for new material.
In practice: Respect a digestive rest window of 14 to 16 hours (e.g. light dinner around 7:30 p.m. and next meal at 11:30 a.m./noon), 2 to 4 times per week.

The goji berry

by Team | 33,Jul, 2026 | Traditional chinese medicine

The fruit of inner vitality

Goji berries are increasingly popular in the West, where they have been known since the early 1990s. Asian countries have consumed them for millennia. They are used as medicinal plants in China, Mongolia, Tibet, and many other Asian countries.

Traditional Chinese medicine, in particular, incorporates goji berries into numerous recipes.

The Treasure of Ningxia

Goji berries (Gǒu Qǐ Zǐ, 枸杞子), better known in the West as goji berries, are the ripe fruit of Lycium barbarum or Lycium chinense, a robust shrub in the nightshade family (Solanaceae). This small, oblong fruit, a vibrant orange-red when dried, embodies concentrated vitality.

Its thin, slightly leathery skin protects a tender, sweet pulp with a subtle hint of bitterness. Goji berries are rich in juice when fresh. The shrub typically grows to a height of 1 to 3 meters. Its supple, sometimes thorny branches are adorned with lanceolate leaves and delicate purple flowers. These bloom between June and August. The berries then form and ripen gradually, changing from green to a brilliant red, a sign of their optimal maturity.

The authentic terroir – dào dì – of Gǒu Qǐ Zǐ is the Ningxia Hui Autonomous Region, China (see boxed).

Science supporting tradition

Several universities specializing in Traditional Chinese Medicine have recently studied goji berries to analyze their active ingredients.

Nanjing University of TCM has identified more than 321 traditional Chinese medicine formulas containing Goji Berry (Gǒu Qǐ Zǐ). At the heart of its action are the polysaccharides of Lycium barbarum (LBP). The fruit also contains complex chains of glucose, arabinose, galactose, mannose, xylose, and other sugars.

Research conducted at the Institute of Biophysics of the Chinese Academy of Sciences shows that LBPs improve environmental tolerance. In fact, they regulate the composition of the microbiota, reduce systemic inflammation, and support the body’s adaptation to climatic variations.

Other studies carried out in Ningxia highlight its rich biochemical profile. It contains: antioxidant flavonoids, alkaloids, carotenoids (including zeaxanthin, which is highly protective for the retina), vitamins from groups B, C and E, 18 essential amino acids, organic germanium and various trace minerals.

These elements have hepatoprotective, hypoglycemic, anti-atherosclerotic, and anti-osteoporotic effects. Numerous studies also confirm its anti-aging action. This action works by reducing oxidative stress, protecting mitochondria, and maintaining telomerase. A significant immunostimulation is also observed. Indeed, there is an increase in white blood cell production, a strengthening of humoral and cellular immunity, as well as the activation of erythropoiesis.

Restorative and harmonizing

According to Traditional Chinese Medicine, Gu Qizi is mild (gan) and neutral (ping) in nature.

Its primary actions are to hydrate the Kidneys (zi shen), replenish the Liver (bu gan), improve eyesight (ming mu), lubricate the Lungs (run fei), and tonify the Blood (bu xue) and body fluids (jin ye). These properties make it a key ally for cultivating balance when Yin declines with age or in the face of daily stresses.

In the elderly, where Yin naturally diminishes, it is particularly restorative. It gently supports Kidney energy, aiding libido, erectile dysfunction, hot flashes, and the regulation of internal heat. It nourishes both Liver Yin and Blood. Finally, it moisturizes the eye structures and clarifies vision, particularly in cases of eye strain due to prolonged screen time.

In the lungs, it effectively treats persistent dry coughs. Its action on the blood, as demonstrated by the doctrine of signatures (its bright red color is linked to blood), promotes a radiant complexion and stronger hair.

When to call for help

Li Shízhēn specifies in the Běncǎo Gāngmù the particular benefits of Goji berries for Liver and Kidney Yin deficiencies. It is traditionally recommended for:

Vertigo (xuàn yūn);
Tinnitus (ěr míng);
Dull, persistent pain in the lower back and knees (yāo xī suān tòng);
Dry, painful eyes;
Blurred vision with floaters (fēi yíng);
Dull complexion;
Premature graying of hair;
Insomnia with vivid dreams.

A small handful (10 to 15 g) per day is generally sufficient. It can be infused in hot water, added to porridge, soup, or tea with red dates (Dà Zǎo), or combined with Dāng Guī to nourish the Blood more deeply. Its mild flavor makes it enjoyable for the whole family.

Cultivation and harvesting

The Ningxia Hui Autonomous Region, and especially Zhongning and Zhongwei counties, constitute the authentic terroir for goji berries. Its sandy, alkaline soil is enriched by the alluvial deposits of the Yellow River. Furthermore, this region enjoys over 300 days of sunshine annually, significant day-night temperature variations, and a dry continental climate. All of these elements are ideal for goji berry cultivation.

The harvest season extends primarily from June to October. A first harvest in June-July yields the “summer fruits” (xià guǒ), the most prized for their generous size, pronounced sweetness, and high juice content. A second autumn harvest follows after a dormant period in August-September, allowing the shrub to replenish its strength.

The berries ripen in successive waves every 5 to 10 days. The fruit is harvested by hand as soon as it reaches a deep, vibrant red, becomes firm yet still tender to the touch, and the stem detaches easily and naturally.

The fruit is carefully sorted according to size and color, gently rinsed in clear water, and dried in the shade or at low temperatures to preserve its soft pulp and prevent mold or nutrient loss. This traditional process, unchanged for centuries, maintains the fruit’s nutritional value.

The breast milk

by Team | 2626,May, 2026 | Traditional chinese medicine

A Living Transformation of Blood

Mothers have been breastfeeding their children since the dawn of time. And yet, the formula milk industry has diverted many mothers from this essential practice for a child’s healthy development. Indeed, mothers transform their blood into a perfectly balanced food that the food industry has never been able to replicate.

Today, 47% of infants worldwide are exclusively breastfed. This means that 53% of babies receive formula or other supplements before the age of six months. However, breast milk, resulting from the living transformation of blood, constitutes the supremely harmonious food for infants. In fact, it is enriched with an adaptive intelligence that the child’s saliva helps to reveal. Formula milks cannot compete. Being inherently uniform, they cannot adapt to a child’s condition at any given moment.

The postpartum period according to TCM

According to the principles of the Huangdi Neijing, a classic of Traditional Chinese Medicine (TCM), breast milk (rǔzhī 乳汁) results from the transformation of Qi and Blood by the mother’s Spleen and Stomach. The Blood, nourished by the essences of food and postnatal Qi, becomes in the breastfeeding woman a warm, vibrant substance, perfectly suited to the still-weak Spleen of the infant.

As soon as the placenta is delivered, the postpartum period (产后期 chǎn hòu qī) begins. The mother’s body is then deficient in Qi and Blood. The pores of her skin and the meridians are more open. This makes her particularly vulnerable to external factors (cold, wind, overwork). This phase, often called the “golden month,” or Zuò Yuè Zi (坐月子), lasts for 30 to 40 days. During this phase, it is essential to nourish the Blood, strengthen the Spleen and Stomach, and restore internal harmony so that the transformation of Blood into breast milk occurs optimally.

As emphasized in the Fù Qīngzhǔ Nǚ Kē – as well as other texts – the immediate postpartum period is indeed marked by a significant consumption of Qi and Blood. “A woman’s milk comes from the transformation of Qi and Blood. Below, it becomes menstruation; above, it becomes milk,” states the Jǐngyuè Quánshū. Thus, milk and menstruation share the same source. According to the Tài Chǎn Xīn Fǎ: “In a postpartum woman, if the blood of the Chong and Ren organs is abundant and the Qi of the Spleen and Stomach is strong, then the milk production is sufficient.”

Diagnosis of imbalances

A lack of milk (quē rǔ) occurs primarily due to Qi/Blood deficiency or obstruction. According to clinical observations in Chinese hospitals, the causes include excessive blood loss, unresolved emotions, overconsumption of fatty foods, or a generally unbalanced lifestyle.

Points of differentiation:

Clear milk and soft, unswollen breasts often reflect Qi and Blood deficiency.
Thick milk and swollen, hard breasts often indicate Liver Qi stagnation or obstruction by phlegm-dampness.

The practitioner notices a pale tongue and a thready pulse, typically indicating deficiency. The breast belongs to the Stomach Yang Ming (阳明), and the nipple to the Liver Jue Yin (厥阴). The Spleen-Stomach is the source of Qi and Blood generation, while the Liver ensures their free circulation.

Solutions from Chinese medicine

Diet plays a central role during the “golden month.” Warm, mild, and easily digestible foods are favored, as they strengthen the Spleen and produce high-quality Blood.

For Qi and Blood deficiency, several specific formulas exist that tonify and aid in milk production, and promote the circulation of Liver Qi in cases of stagnation.

Practitioners recommend professional breast massage and acupuncture to restore the generation and smooth flow of Qi and Blood. Early initiation of breastfeeding naturally stimulates this process.

The emotional impact and the mother-child bond

The state of the mother’s Liver, Heart, and Spleen directly influences the quality of her milk. Anger or frustration leads to stagnation; calmness and kindness promote abundant and harmonious milk production. This transmission through milk strengthens the mother-child bond and cultivates inner balance from the earliest months.

Breast milk, derived from the mother’s subtle essences, is easily digested by the child’s immature Spleen. This supports the child’s harmonious development without overloading them.

By cultivating rest, a suitable diet, gentle Qi circulation, and emotional management through wu wei (spiritual guidance), the mother preserves the vital transformation of the Blood. This protects the child from early stagnation and lays the foundation for robust health.

This path, described in the classics and more relevant than ever, highlights the superiority of a vibrant and adaptive diet over uniform and impersonal preparations. She encourages every mother to find her inner balance in order to give her child the best possible start in life.

A diet adapted to lactation

Diet plays a vital role in the postpartum period, as discussed above. Here are some foods that support lactation.

Basic foods: rice, millet, oats, red dates (hóng zǎo), longans (lóng yǎn ròu), lotus seeds, and Chinese yam (shān yào).

Nourishing broths and soups: chicken or pig’s foot broth with mild herbs (Huáng Qí, Dāng Guī in appropriate quantities), carp or light-colored fish soup. Pig’s foot is particularly beneficial for nourishing the Blood and promoting circulation to the breasts.

Vegetables and roots: carrots, sweet potatoes, squash, turnips, and cooked spinach. Avoid raw and cold vegetables, which can harm the Spleen.

Suitable proteins: well-cooked eggs, poultry, a small amount of warm beef or lamb, and white fish.

Examples of preparations: rice congee with red dates and Huang Qi (a type of spice); pig’s foot soup with peanuts and black soybeans; warm infusion of fresh ginger and red dates.

During this period, it is necessary to avoid or limit certain foods:

raw foods, cold foods;
cold dairy products, iced drinks ;
chili peppers, coffee, alcohol, fried foods, and processed foods that generate Dampness or Heat, blocking milk production.

Dietary recommendations are always adapted to the individual’s constitution (tongue, pulse). In cases of Liver stasis related to tense emotions, foods that promote circulation, such as celery, are gradually added.

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