Team

Breastfeeding

by Team | 1414,Aug, 2025 | Traditional chinese medicine

A sacred bond between mother and child

Breastfeeding forges a powerful bond between mother and child. This bond transcends cultures and eras. In Traditional Chinese Medicine, breastfeeding goes beyond nutrition. It is a vital transmission of energy, a profound exchange through Qi and Blood.

Yet another story about energy

In Traditional Chinese Medicine (TCM), breast milk (rǔzhī 乳汁) is more than just food. It prolongs the mother’s Blood and Qi. The Huangdi Neijing, the foundational text of TCM, describes milk as a transformation of Qi and Blood.

Milk is produced through the transformation of Qi and Blood, a process governed by the Spleen and Stomach. Thus, the Spleen plays a central role in its creation, transforming food into vital essences.

Furthermore, the Huangdi Neijing, an ancient text, links breastfeeding to overall balance. A smooth lactation relies on circulating Qi and abundant Blood.

In ancient imperial China, breastfeeding united the community. For example, wet nurses (rǔmǔ 乳母) assisted the elite. Meanwhile, peasant women breastfed their children until they were three years old, in harmony with nature.

However, today, TCM is adapting to urban challenges: stress, pollution, and accelerated pace of life. Consequently, consultations for breastfeeding problems are increasing.

A universal act with varied perceptions

Breastfeeding is common to all humanity. Yet, each culture interprets it differently. For example, in sub-Saharan Africa, in Mali, it often lasts two years. Thus, it forges an unbreakable bond between mother and child.

In contrast, in Europe, the figures are alarming. Only 25% of French women are exclusively breastfeeding at six months (WHO, 2023). Indeed, the early return to work hinders this.

Furthermore, in Vietnam, Traditional Chinese Medicine (TCM) still holds sway. Mothers drink invigorating broths, which boost Qi. Everywhere, this act nourishes both body and soul. However, when obstacles arise, a TCM practitioner can be helpful in continuing the breastfeeding experience.

The challenges of breastfeeding

Mothers often face obstacles such as stress, fatigue, and anxiety. These can hinder lactation.

In Traditional Chinese Medicine (TCM), emotions affect the Liver, the regulator of Qi. A mother’s anxiety stagnates her energy, causing milk production to drop. A 2020 study (International Breastfeeding Journal) confirms this: chronic stress lowers oxytocin, an essential hormone that facilitates maternal behavior and the bond between mother and baby.

Partners play a complementary role, providing emotional support and practical assistance. A 2022 study (Journal of Perinatal Psychology) reveals this. This support extends the duration of exclusive breastfeeding by 40%. In TCM, this support is said to strengthen family Qi and stabilize the mother. Family Qi is the vital energy we receive from our family, particularly from our ancestors.

The challenges mentioned above indicate internal imbalances and call for action. A Chinese medicine practitioner can make an accurate diagnosis to provide the appropriate treatment and prevent complications.

The first step: listen to your body.

The second step: consult a Traditional Chinese Medicine (TCM) practitioner. They will guide you toward harmony. Their role is crucial for diagnosis, treatment, and support.

How to rebalance our functions

Dietetics or food as a remedy

Traditional Chinese Medicine (TCM) advocates warming, nourishing foods; it particularly recommends galactagogues such as fennel, purple sweet potatoes, and chicken broth.

Raw vegetables—which are considered cold—and overly spicy foods (chili peppers) should be avoided. These disrupt the Spleen or amplify Heat.

Acupuncture to release blockages

Acupuncture targets specific points. It tonifies or disperses energy.

It boosts vitality in cases of Qi/Blood deficiency. The goal is to support the Spleen, the organ of Blood production.
For Liver stagnation, Qi is fluidified and localized relief is provided.
In cases of mastitis, Damp-Heat is expelled.

A 2021 meta-analysis (Journal of Chinese Medicine) confirms an 89% success rate for acupuncture combined with herbal medicine in supporting lactation.

Herbal medicine to nourish from within

The doctor prescribes a formula tailored to the syndrome in order to:

Tonify the Blood
Harmonize the Liver against stress
Drain Heat-Dampness in cases of mastitis.

The emergence of a new consciousness

More and more companies are replacing human labor with robots. This new context is leading more and more people to take control of their lives and reassess their priorities. Many are returning to the countryside to rediscover a more human rhythm and a healthier lifestyle. In doing so, they are giving themselves the best chance of having children who are physically, emotionally, and spiritually healthy.

It is worth noting that lactation rooms are becoming increasingly common in companies. The WHO also promotes extended breastfeeding (2024).

Indeed, for children, breast milk is an immune shield. Rich in antibodies, it reduces respiratory infections by 50%. For mothers, breastfeeding reduces the risk of breast cancer by 20% (Breast Cancer Research).

Supporting breastfeeding is an investment in future good health.

In this context, the role of men is crucial. Educated men are moving from observers to active participants. They implement a variety of strategies. They allow mothers time to nourish their children. These strategies include:

Preparing “Qi-boost” meals (soups, hot dishes).

Offering emotional support, reducing the mother’s stress.

Participating in the baby’s care, freeing up time for mothers to recharge.

Among the Maori, fathers sing to soothe the child. This strengthens family bonds. This discreet role is vital. It harmonizes lactation and strengthens the family’s Qi. And if challenges persist? The TCM practitioner complements this support. They guide the family toward lasting balance.

Common disorders

Breastfeeding is an act of love and the transmission of energy. The challenges it presents—hypogalactia, mastitis, stress—are invitations to restore inner harmony. Beyond remedies, breastfeeding reminds us of a simple truth:

Breastfeeding is about weaving a sacred bond that must be supported by family and society.

Hypogalactia: When milk is lacking

Hypogalactia (quē rǔ 缺乳) affects 30% of postpartum mothers (Jiangsu TCM College study, 2021). In Traditional Chinese Medicine (TCM), the key causes are:

Qi and Blood Deficiency: After strenuous childbirth or bleeding. A pale tongue and weak pulse are signs of this.

Liver Qi Stagnation: Stress or frustration. Red-edged tongue and a taut pulse are signs of this.

Consult a TCM practitioner as soon as possible. They will help you regain balance and avoid unnecessary frustration.

Mastitis: Inflammation of the breast tissue.

Acute mastitis (rǔ yōng 乳痈) arises from Qi stagnation combined with Damp-Heat. Pain, redness, and fever appear.

Each symptom tells a story. Lack of milk: energy depletion, physical or emotional exhaustion.

Mastitis: repressed anger, mental overload. These signals encourage you to slow down and reconnect with your body.

It is important not to underestimate the significance of these symptoms. Consult your Traditional Chinese Medicine (TCM) doctor without delay. By intervening quickly, they can prevent abscesses or stop them early.

A reminder for mothers:

To consume: Chicken broth, fennel seeds, red dates.
To avoid: Alcohol, fried foods, raw foods.
Tip: Rest, surround yourself with support.

Pharmacopoeia – the prescription

by Team | 2222,Jul, 2025 | Traditional chinese medicine

The art of the unique prescription

In this third article dedicated to Chinese medicine, we discuss the prescription. Unlike Western medicine, TCM offers personalized prescriptions, tailored to each individual.

Therefore, there are no standard treatments! Each prescription is crafted like a work of art, adapted to each person’s unique energy profile. It takes into account the specific energetic diagnosis for that patient at that moment. The practitioner may use a classic recipe as is, or modify it (change the doses, add/remove certain herbs) according to the patient’s unique symptoms.

As explained in our previous article on the recipe, Chinese medicine combines several ingredients to optimize their effectiveness while targeting specific imbalances. Whether you suffer from fatigue, stress, or pain, your prescription will be as unique as your fingerprint.

Discover how these remedies, rooted in millennia-old wisdom, restore harmony to the body and mind.

Eight forms of absorption

As with Western medicines, Chinese remedies take different forms depending on the needs and always with the goal of maximum effectiveness. Here are eight commonly used techniques for consuming remedies in the Chinese pharmacopoeia, based on traditional practices:

Decoction (煎剂, Jiānjì):

The most common method, consisting of boiling herbs in water to extract their active ingredients. The decoction is drunk hot or warm, often in several doses.

Infusion (泡剂, Pàojì):

Herbs are infused in hot water, without prolonged boiling, to preserve volatile compounds. Used for delicate or aromatic herbs.

Powder (散剂, Sǎnjì):

The herbs are ground into a fine powder and consumed directly. This form allows for rapid administration and easy storage. It offers a practical compromise. Slower to act than decoctions but faster than tablets, it is suitable for moderate treatments.

Pills or granules (丸剂, Wánjì):

The herbs are processed into small pills or granules, often bound with honey, flour, or other excipients. Convenient for prolonged use or easy administration.

Paste or jelly (膏剂, Gāojì):

A concentrated preparation obtained by reducing a decoction, often mixed with honey or sugar. Used for long-term treatments, particularly for tonic purposes.

Tincture or maceration (酊剂, Dǐngjì):

Herbs are macerated in alcohol or another solvent to extract their active ingredients. This method is used for specific treatments or for long-term preservation.

External application (外用, Wàiyòng):

Herbs are applied to the skin as poultices, ointments, or compresses to treat local pain, inflammation, or injuries.

Inhalation (熏剂, Xūnjì):

Herbs are burned or heated to produce inhaled vapors, often to treat respiratory problems or for calming effects.

These techniques are chosen according to the condition, the patient’s constitution, and the properties of the herbs.

The seven main categories

The Chinese pharmacopoeia contains over 100,000 remedies, which are classified into seven categories. These categories take into account their therapeutic purpose and complexity. Imagine your health as a river. Depending on the obstacles encountered, the doctor will choose the appropriate “hydraulic force,” in other words, they will prescribe according to the severity of the condition. Here are these seven categories.

Major Ordinance (dà fāng)

It is used for complex conditions requiring numerous ingredients (often 10 or more). For example, a prescription for a chronic illness with multiple imbalances (fatigue, pain, digestive issues) might include tonics, dispersants, and harmonizers. It’s like a large orchestra where each musician plays a key role.

Minor Ordinance (xiǎo fāng)

Simpler, with fewer ingredients (4 to 6), the minor prescription targets specific symptoms. For example, the Yín Qiào Sǎn recipe treats sore throats and fever associated with a cold. It’s like a small team focused on a specific task.

Prescriptions According to Rhythm

Slow Prescription (huǎn fāng)

Designed for chronic illnesses, the slow prescription works gradually to strengthen the body without shocking it. For example, Bǔ Zhōng Yì Qì Tāng treats chronic fatigue by tonifying qi over the long term. Think of a gardener who regularly waters a plant to help it grow.

Rapid Prescription (jifang)

The rapid prescription is used for acute conditions, such as a sudden fever. Thus, Huang Lian Jiě Du Tang combines Huang Lian (Coptis chinensis), Huang Qín (Scutellaria baicalensis), Huang Bai (Phellodendron amurense), and Zhi Zi (Gardenia jasminoides) to disperse the fire in the Triple Burner. This is indicated for high fevers and restlessness. It is like a fire extinguisher that acts quickly to put out a fire.

Prescriptions according to complexity

Odd prescription (qí fāng)

An odd-numbered prescription is designed for a single etiology (cause). For example, a prescription for a wind-cold cough might focus solely on dispersing that pathogen. It’s like a sniper targeting a single target.

Even prescription (ǒu fāng)

The paired ordinance combines two sovereigns to treat two simultaneous causes. For example, an ordinance for blood stagnation and qi weakness might include Tao Ren (for blood) and Huang Qi (for qi). It’s like two leaders working together to solve two problems at the same time.

Complex ordering (fù fāng)

Complex prescriptions address multifactorial conditions with multiple causes and symptoms. For example, a prescription for a patient with chronic pain, insomnia, and digestive weakness might include herbs to calm the mind, tonify the spleen, and relieve pain. It’s like a puzzle where each piece fits together to form a complete picture.

Twenty-two families of prescriptions

In Traditional Chinese Medicine (TCM), remedies are also classified into 22 categories according to their primary action. Here are the most common:

Tonic

Strengthen energy (qi, blood, yin, yang) for those who are tired or recovering from illness.

Biao Releasers

Repel external aggressions such as colds.

Harmonizers

Rebalance the organs to soothe stress or emotional disturbances.

Qi Regulators

Unblock energy to relieve tension and pain.

Blood Regulators

Improve circulation to treat painful periods or hematomas.

Emetics and Purgatives

Eliminate toxins in cases of poisoning or severe constipation.

Dispersants

Expel the “six climatic pathogens” (wind, cold, heat, dampness, dryness, and extreme heat).

Transforming

Clear mucus or food stagnation.

Astringent

Control excessive sweating, diarrhea, or bleeding.

Specialized

Target specific needs (vision, parasites, gynecology, emergencies).

Thus, each type of prescription is like a different tool in a toolbox. A hammer is perfect for driving a nail quickly, but to build a complex house you need a wide range of specific and complementary tools.

Each prescription is a complex composition where several substances work synergistically to restore the patient’s overall harmony, as detailed in “Pharmacopoeia – The Recipe.”

This mind-body approach, rooted in millennia of practice, illustrates the richness and depth of Traditional Chinese Medicine (TCM), where health results from a dynamic balance between the individual and their environment.

Key takeaways

Your prescription reflects a personalized energetic diagnosis. Its form (decoction, tablets, etc.) optimizes absorption according to your constitution and lifestyle. Its classification (major/minor, rapid/slow, etc.) reveals the chosen therapeutic strategy.

Signs of a suitable prescription:

Progressive improvement in sleep and energy
Regulation of bodily functions (digestion, bowel movements, cycles)
Reduction of symptoms without bothersome side effects
Overall feeling of well-being

Traditional Chinese Medicine (TCM) does not treat a disease but rebalances the individual. Your prescription is therefore unique, like your energetic fingerprint. It will evolve with you, becoming more refined over the course of consultations to perfectly match your current needs.

In summary, the structure of prescriptions in Traditional Chinese Medicine is a methodical and balanced approach that reflects the holistic vision of TCM.

Pharmacopoeia – the recipe

by Team | 2222,Jul, 2025 | Traditional chinese medicine

The subtle art of synergy between ingredients

Chinese pharmacopoeia, a cornerstone of Traditional Chinese Medicine (TCM), is based on a holistic approach. It aims to restore the body’s energy balance (qi, yin-yang, and the Five Elements) in the face of pathological imbalances. Unlike Western medicine, which focuses on eliminating a specific symptom, TCM treats the person as a whole. It takes into account the underlying causes, associated symptoms, and also emotional or environmental influences.

Thus, the key to this approach lies in the meticulous construction of the remedies. These combine several ingredients to address the complexity of energy imbalances.

This article is the second in a series of three. The first is devoted to the ingredients, the next to the prescription.

Recipe structure

In Chinese medicine, a recipe is much more than a simple list of ingredients. It is a strategic composition in which each substance plays a precise role. It is comparable to a team where each member has a specific task to achieve a common goal.

These roles are inspired by the Chinese imperial hierarchy, making them intuitive to understand, even for a layperson. Here are the four main roles:

The Sovereign (jūn)

The Sovereign is the main ingredient. It directly addresses the root cause of the illness. It is the “leader” of the recipe, the one who defines the primary action.

The Minister (chén)

The Minister supports the action of the Sovereign or treats secondary symptoms related to the illness. It acts as a “second” that reinforces or complements the action of the leader.

The Advisor (zuǒ)

The Advisor adjusts the energetic properties of the prescription or treats associated symptoms that are not directly related to the primary cause. He acts as a “strategist,” refining the approach.

The Ambassador (shǐ)

The ambassador harmonizes the interactions between the ingredients or guides the prescription’s action toward a specific meridian or organ. He plays the role of a “diplomat,” ensuring the overall harmony.

In Chinese medicine, a recipe is much more than a simple list of ingredients. It is a strategic composition in which each substance plays a precise role. It resembles a team where each member has a specific task to achieve a common goal.

These roles are inspired by the Chinese imperial hierarchy, which makes them easier to understand, even for a uninitiated. Here are the four main roles.

Balancing energies

A fundamental principle of Chinese medicine is maintaining energetic balance. This prevents the use of remedies from creating new imbalances.

Each substance possesses:

an energetic nature (sì qì: cold, cool, warm, hot)

a flavor (wǔ wèi: pungent, sweet, sour, bitter, salty)

These characteristics influence its action on the body. For example, a warming herb like Gān Jiāng (dried ginger) warms the Stomach. However, if used alone in excess, it can cause excessive heat and symptoms such as thirst or irritability.

To avoid this, secondary remedies—ministers, advisors, and ambassadors—adjust the properties of the sovereign.

For example, a warming herb like Gān Jiāng (dried ginger) can be combined with a cooling herb like Huáng Lián (Chinese filodendron) to balance the thermal effects.

In a prescription for abdominal pain due to internal cold, Gān Jiāng warms, but Huáng Lián can be added in small quantities to prevent overheating, which would worsen the patient’s condition.

Another example is in Bái Hǔ Tāng – White Tiger Decoction, used to treat high fevers due to excessive heat in the body:

Shí Gāo (gypsum) is the sovereign, with a very cold nature that eliminates intense heat. However, this coldness could damage the Stomach, which prefers a gentler energy.

To balance the ingredients, Gān Cǎo (licorice) and Gěng Mǐ (rice) are added as adjuvants. These gentle ingredients protect the stomach and soften the harsh effect of Shí Gāo.

In the box below, we will explain the recipe for the Ephedra decoction in detail.

Synergies and incompatibilities

Synergies (xiāng xū) are at the heart of the effectiveness of Chinese remedies. They occur when several substances work together to amplify their effects.

For example, in Sì Jūn Zǐ Tāng – Four Gentlemen’s Decoction – Rén Shēn (Panax ginseng) and Bái Zhú (Atractylodes macrocephala) work synergistically to tonify the Spleen’s qi. They strengthen vital energy and improve digestion. Together, they are more effective than when used separately.

Conversely, certain combinations should be avoided. The “Eighteen Incompatible Herbs” (shí bā fǎn) can be ineffective or toxic. Similarly, the “Nineteen Fears” (shí jiǔ wèi) indicate pairs to be used with caution.

In cooking, some flavors go well together – like lemon and honey – while others create an unpleasant mixture – like vinegar and milk. In medicine, these combinations are avoided to protect the patient.

Thus, Chinese medicine is never limited to the use of a single plant, just as it does not treat the body independently of the mind. Each remedy is a complex composition in which several substances work together to restore the patient’s overall harmony.

The roles of sovereign, minister, advisor, and ambassador ensure that imbalances are addressed in a multidimensional way, taking into account energetic interactions and the specific characteristics of each individual. This mind-body approach, rooted in millennia of practice, illustrates the richness and depth of Traditional Chinese Medicine (TCM), where health is a dynamic balance between the individual and their environment.

The Má Huáng Tāng recipe (Ephedra Decoction)

Ma Huang Tang – or Ephedra Decoction – is one of the oldest and most powerful remedies in classical Chinese medicine. It is used to treat a cold with chills but no sweating.

1. Ma Huang (Ephedra) is the sovereign. This plant works by dispersing wind-cold (an external pathogenic factor) and inducing sweating to clear the body’s surface (biǎo).

In simple terms, imagine Ma Huang as the general who gives the main order to fight the enemy (wind-cold).

2. Guì Zhi (Cinnamon Branch) is the minister. It warms the meridians (energy channels) and mobilizes qi to amplify the effect of Ma Huang.

Here, we should see the minister as an assistant who helps the general execute his plan while managing other aspects of the battle.

3. Xìng Rén (Bitter Almond) is the advisor who helps lower pulmonary qi, thus relieving the cough or chest tightness often associated with a cold.

The image is that of an expert who offers solutions for secondary problems, such as calming a cough while fighting the cold.

4. Gān Cǎo (Licorice) is the ambassador; it harmonizes the effects of other herbs and reduces the risk of side effects.

The ambassador is like a coordinator who ensures the team works together without conflict.

Simple explanation of the recipe

Imagine you have a cold with chills, but you’re not sweating, and you have a slight cough. Má Huáng (the sovereign) acts like a medicine that makes you sweat to expel the cold. Guì Zhī (the minister) adds warmth to support this process. Xìng Rén (the advisor) takes care of the cough so you can breathe more easily. Finally, Gān Cǎo (the ambassador) ensures that all these herbs work together without irritating your stomach or causing other discomfort.

Pharmacopoeia – the ingredients

by Team | 1818,Jul, 2025 | Traditional chinese medicine

Ancient knowledge at the service of health

This article is the first in a series of three articles dedicated to Chinese pharmacopoeia, the other two being devoted to the recipe and the prescription. Their aim is to demystify this discipline and allow the reader to grasp the full value and wisdom it contains.

Chinese pharmacopoeia, a cornerstone of Traditional Chinese Medicine (TCM), is a discipline with a history spanning millennia. It incorporates a holistic understanding of the human being, considered an inseparable unity of body and mind.

Rooted in the principles of Taoism, it is based on the dynamic balance of qi (vital energy), yin and yang, and the five elements (wu xing: Wood, Fire, Earth, Metal, Water). TCM views health as a state of harmony between the individual and their environment, influenced by the seasons, emotions, and cosmic cycles.

Foundational texts, such as the Shen Nong Ben Cao Jing (Shenn Nong’s Classic of Materia Medica, c. 200 BCE) and Zhang Zhongjing’s Shang Han Lun (2nd century CE), codified the properties of medicinal substances, their combinations, and their therapeutic applications. These works describe hundreds of remedies, primarily plant-based, but also animal and mineral. Each remedy is characterized by its nature (sì qì: cold, cool, warm, hot), its flavor (wǔ wèi: pungent, sweet, sour, bitter, salty), and its energetic tropism (meridians or target organs).

Chinese pharmacopoeia is not limited to the isolated use of substances. It relies on prescriptions (fāng) in which several ingredients act synergistically to treat complex imbalances of the mind and body. This systemic approach, which combines empirical observation and philosophical principles, aims to restore the harmonious circulation of qì, correct yin-yang imbalances and eliminate pathogenic factors (bìng xié).

A wide variety of natural substances

Chinese medicine therefore uses plant-based substances, as well as animal, mineral, fungal, and organic substances. Each is selected for its specific properties and its action on the meridians, organs, and energy flows.

These remedies work synergistically to treat the individual. Through this ancestral knowledge, Chinese medicine does not simply cure: it prevents, harmonizes, and balances the individual in their physical, emotional, and spiritual dimensions.

Plant Substances

Plants dominate the Chinese pharmacopoeia; they represent approximately 80% of the substances. Different parts of plants are used (see below). For example, fruits (guǒ), such as Shān Zhā (Crataegus pinnatifida), facilitate the digestion of fats. Rhizomes, such as Huáng Lián (Coptis chinensis), drain fire from the Heart and Stomach and are used for mouth ulcers or irritability.

Animal Substances

Animal substances, although less common, are essential in certain contexts. Lù Jiǎo (deer antler) tonifies Kidney Yang. It is indicated for sexual weakness or lower back pain. Mǔ Lì (oyster shell) grounds Yang and calms the mind. It is prescribed for insomnia or restlessness. Their use is strictly regulated to respect ethical principles and natural cycles.

Mineral Substances

Minerals are also used in traditional remedies. For example, Shí Gāo (gypsum) soothes excessive heat in high-fever syndromes. Zhū Shā (cinnabar) calms the mind, but its use is limited due to its toxicity. Lóng Gǔ (fossilized dragon bone) grounds the mind and stabilizes emotions.

Fungal Substances

Fungal substances are also used. For example, Fú Líng (Poria cocos), a fungus, acts on dampness and the Spleen, promoting the elimination of pathogenic fluids. These substances are considered intermediaries between the plant and mineral realms; they embody the Earth element.

The different plant substances

In traditional Chinese medicine, the various parts of medicinal plants are utilized: roots, leaves, stems, flowers, bark, and seeds. Each part is used for its unique therapeutic properties.

Each part is associated with one of the five elements (Earth, Wood, Fire, Metal, Water). It plays a specific role in restoring the balance of qi, yin, and yang.

Roots, such as Dǎng Shēn or Huáng Qí, tonify and nourish, conveying the concept of Earth’s stability.

Leaves, such as Bò He, disperse wind and target the superficial layers, embodying the vitality of Wood. Stems, such as Pú Gōng Yīng, regulate energy flow. Flowers, such as Jú Huā, soothe emotions associated with Fire.

Finally, barks, such as Dù Zhòng—associated with Metal—protect and strengthen. And seeds, like Gǒu Qǐ Zǐ, concentrate the vital essence of Water.

Harvested at precise times to maximize their energy, these parts are combined in synergistic formulas, reflecting a holistic approach where each element contributes to harmonizing body and mind.

A closer look at plant substances

The roots (Gēn)

Roots (gēn) are among the most frequently used plant parts due to their high concentration of active ingredients, associated with the Earth element, a symbol of stability and nourishment.

They are harvested in autumn or winter, when the plant’s energy is concentrated underground. For example, Dǎng Shēn (Codonopsis pilosula) tonifies the Spleen and Stomach Qi. It is used in cases of chronic fatigue or digestive disorders.

Huáng Qí (Astragalus membranaceus), another tonifying root, strengthens defensive Qi (wèi qì) to support immunity and prevent infections. Roots like Shēng Dì Huáng (Rehmannia glutinosa) nourish Yin and are prescribed for Yin deficiency syndromes, such as thirst or hot flashes.

The Leaves (Yè)

The leaves (yè), associated with the Wood element, capture the energy of wind and movement. They are harvested in spring or summer, when their vitality is at its peak.

Sāng Yè (Morus alba) disperses wind-heat in lung ailments, such as dry coughs or mild fevers.

Bò He (Mentha haplocalyx), with its aromatic leaves, clears the surface (biǎo) by promoting sweating in cases of external attack syndromes. Their action is often ascending and dispersing, targeting the superficial layers of the body.

The Stems (Jīng)

The stems (jīng) regulate the movement of qi, whether ascending (shēng) or descending (jiàng). Harvested in spring, they embody the vigor of the sap.

Pú Gōng Yīng (Taraxacum mongolicum) drains damp-heat and is used for urinary tract infections and abscesses.

Húo Má Rén (Cannabis sativa, stem) acts on the intestines to lubricate and facilitate defecation in cases of constipation.

Flowers (Huā)

Flowers (huā), associated with the Fire element, are harvested at their peak bloom to capture their yang energy. They often influence emotional state and Liver function.

Jú Huā (Chrysanthemum morifolium) soothes the Liver, clarifies vision, and disperses wind-heat, and is indicated for headaches and eye irritations.

Jīn Yín Huā (Lonicera japonica) eliminates toxic heat in infections such as tonsillitis.

Bark (Pí)

Bark (pí), associated with the Metal element, is harvested in autumn or spring when the sap is abundant. It has protective and astringent properties.

Dù Zhòng (Eucommia ulmoides) strengthens the Kidneys and bones; it is used for lower back pain. Huáng Bǎi (Phellodendron amurense) drains damp-heat, particularly in genitourinary infections.

Seeds (Zǐ)

Seeds (zǐ), associated with the Water element, are harvested when ripe for their ability to store vital energy (jīng). Gǒu Qǐ Zǐ (Lycium barbarum) nourishes the yin of the Liver and Kidneys, improving vision and vitality. Sū Zǐ (Perilla frutescens) lowers pulmonary qi, relieving asthma or cough.

Preparation of plants and substances

The preparation of traditional remedies, while sometimes simple (drying, cutting for decoctions), often requires specific techniques. These techniques serve precise purposes: facilitating absorption, ensuring preservation, reducing toxicity, modifying energetic properties, increasing efficacy, or eliminating undesirable constituents.

These processes, rigorously developed throughout the history of Chinese pharmacopoeia, remain strictly applied today to guarantee the reliability of the remedies.

Drying (Gān)

Drying (gān) is essential for preserving the substances. Plants like Bái Zhú (Atractylodes macrocephala) are sun-dried to enhance their tonic properties, while flowers like Jú Huā are shade-dried to preserve their essential oils. Sun-drying (shài gān) accentuates the yang properties, while shade-drying (yīn gān) preserves the yin.

Maceration (Jìn)

Maceration (jìn) extracts the active ingredients by soaking the substances in water, wine (yào jiǔ), or oil. Dāng Guī (Angelica sinensis) macerated in wine strengthens blood circulation; it is used to relieve menstrual pain. Soaking in rice water (mǐ shuǐ) harmonizes digestive functions, as with Fú Líng.

Powder (Fěn)

Powdering (fěn) facilitates administration and storage. Substances like Mǔ Lì are pulverized for pills or topical applications. Píng Wèi Sǎn powder combines Cāng Zhú, Hòu Pò, and Gān Cǎo to eliminate dampness and relieve nausea.

Burning (Huǒ Zhì)

Burning (huǒ zhì) alters the energetic properties. Gān Jiāng (dried Zingiber officinale) is heated to warm Stomach Cold, unlike raw ginger (shēng jiāng), which disperses Wind-Cold. Roasting (chǎo) enhances the tonic effects, as with Bái Zhú Chǎo.

Burning Under Ashes (Wèi)

Burning under ashes (wèi) involves wrapping substances in damp paper or rice paste and heating them under hot ashes. This method reduces volatile oils (essential oils) to avoid side effects. For example, Mù Xiāng (Saussurea lappa) prepared using this method (wèi mù xiāng) is used to regulate Stomach qi without causing irritation.

Calcination (Duàn)

Calcination (duàn) involves burning substances at high temperatures to reduce them to ash, eliminating impurities and altering their nature. Calcined Mǔ Lì (duàn mǔ lì) becomes more astringent; It is used to stop spontaneous sweating or seminal loss. This method is common for mineral substances such as Lóng Gǔ.

Fermentation (Fā Xiào)

Fermentation (fā xiào) activates the biological properties of substances. For example, Shén Qū (Massa medicata fermentata), obtained by fermenting grains, aids digestion and treats food stagnation.

Pharmacopoeia and Cosmology

In traditional Chinese thought, humankind stands between Heaven (天) and Earth (地), as symbolized by the diagram inherited from Mengzi: a vertical axis where Man (人) embodies the link between celestial laws and earthly manifestations.

This cosmological framework guides all of Chinese medicine, particularly its pharmacopoeia. Each remedy is more than just a substance: it is a vehicle for harmonizing cosmic and bodily forces.

Plants, minerals, animals, and fungi are chosen not only for their physiological effects. They are also selected for their ability to rectify the flow of energy (qi), balance yin and yang, and resonate with the organs according to the five elements.

Roots, anchored in the Earth, nourish stability; flowers, close to Heaven, uplift and disperse. Thus, each remedy participates in a subtle dialogue between above and below, between the invisible and the tangible.

The diagram reminds us that health is not simply the absence of disease. It is first an alignment between our deepest nature, our environment, and the laws of Heaven. And the pharmacopoeia is the precise instrument of this restoration.

Mencius

by Team | 1818,Jun, 2025 | Life paths

Mencius, the philosopher of the human heart

In the tumultuous Warring States period of China (475-221 BCE), where kingdoms relentlessly vied for supremacy, one man rose up to defend an idea as simple as it was profound:

human nature is fundamentally good.

This man was Mencius, or Mengzi (372-289 BCE), considered the second great thinker of Confucianism after Confucius himself. His work, recorded in the ‘Mencius,’ one of the Four Books of the Confucian canon, continues to inspire generations with its belief in the innate goodness of humankind and its vision of a harmonious society founded on virtue.

A heir of Confucius

Born in the state of Zou, not far from Confucius’s birthplace, Mencius grew up in the spiritual shadow of the great master. It is said that he studied under a disciple of Zi Si, Confucius’s grandson, absorbing Confucian teachings which he then sought to defend and adapt to the realities of his time. At a time when China was torn apart by wars and rivalries, Mencius embarked on a journey through the kingdoms, searching for an enlightened ruler, a “wise king” capable of embodying the ideals of justice and benevolence. His dialogues with princes, full of wisdom and sometimes audacity, are recorded in the Mencius, a collection of seven books named after his principal interlocutors.

Unlike Confucius, whose teachings were often austere and focused on ritual, Mencius approached philosophy with a warm humanity, emphasizing the human heart. He believed that kindness was a seed present in every individual, ready to germinate if the conditions were right. This conviction set him apart from other thinkers of his time, such as the followers of Mozi, who advocated universal love without distinction, or those of Yang Zhu, who prioritized individualism. Mencius, for his part, defended a Confucianism rooted in social hierarchies and moral virtues.

A childhood shaped by virtue

The story of Mencius is also that of his mother, a legendary figure in Chinese tradition. Determined to provide her son with an environment conducive to his development, she moved three times to escape harmful influences. In a neighborhood of gravediggers, young Mencius played at digging miniature graves; near the slaughterhouses, he imitated the butchers. Finally, she settled near a school, where the child found a favorable environment for his education.

Another famous story highlights this mother’s wisdom. One day, seeing Mencius return home early from school, she cut in two a piece of fabric she had been carefully weaving. Seeing her son’s astonishment, she explained, “By abandoning your studies, you are doing exactly as I am: destroying precious work.” Moved by this lesson, Mencius returned to his studies with fervor, laying the foundations for his future greatness.

The goodness in the heart of Man

At the heart of Mencius’s philosophy lies a revolutionary idea for his time: that humans are born with an innate moral sense. To illustrate this principle, he evokes a universal scene: if someone sees a child about to fall into a well, their first reflex will be to panic and want to save them, not out of self-interest or fear of judgment, but out of pure compassion. This spontaneous reaction, according to Mencius, reveals humanity’s natural goodness. “Without a compassionate heart, one is not human,” he asserted, making compassion, shame, humility, and discernment the four pillars of humanity.

For Mencius, morality distinguishes humans from animals. But this innate goodness can be stifled by a poor environment or adverse circumstances. Education, therefore, does not consist of imposing strict rules, but of cultivating these natural virtues, like a gardener tending a plant without forcing it to grow. He illustrates this idea with the parable of the Song dynasty man, who, impatient to see his shoots grow, pulled them upwards and destroyed them. To force human nature is to destroy it; education must be patient and respectful of each individual’s pace.

A humanist political vision

Mencius was not content with merely reflecting on the individual; he wanted to transform society. In an era marked by wars and the selfishness of rulers, he advocated for a benevolent government, guided by virtue.

According to him, a sovereign derives his legitimacy from the “Mandate of Heaven,” but this mandate is manifested through the support of the people. A king who neglects the well-being of his subjects loses this legitimacy, and the people have the right to revolt, even to overthrow him.

This audacious, almost revolutionary idea made Mencius a strikingly modern political thinker.

He urged rulers to govern by example, cultivating virtue and educating their people. A prosperous state, he believed, rests on morally educated citizens, capable of compassion and integrity.

Unfortunately, the princes he encountered, more preoccupied with war than with peace, remained deaf to his appeals. Disappointed, Mencius withdrew to devote himself to teaching, training disciples in a private school where he transmitted his ideals.

A timeless legacy

“He who goes to the very depths of his heart knows his human nature. To know one’s human nature is then to know heaven.”

The Mencius, with its lively dialogues and accessible anecdotes, remains a major work of Chinese thought.

Translated into French by scholars such as Guillaume Pauthier and André Lévy, it continues to inspire through its faith in human goodness and its call for a just society. In Korea, where it is called “Maeng-ja,” and in Japan, where it is known as “Mǒshi,” its influence endures in education and culture.

Mencius reminds us that morality is not an external constraint, but an inner strength that simply needs to flourish.

In a world often chaotic, its message still resonates: believing in the goodness of humankind paves the way for a better future. Like a well-cultivated plant, humanity can flourish if given the love, patience, and care it deserves.