The Lung and the Tiger Image: an Example of Decoding the Symbolic Record of Chinese Medicine

The Lung and the Tiger Image: An Example of Decoding the Symbolic Record of Chinese Medicine

Heiner Fruehauf

The six vibrational patterns of the universe establish both yin and yang channel systems in the human body. These are thus directly associated with the twelve months of the year, the twelve earthly branches, the twelve divisions of the sky, the twelve rivers, and the twelve time periods of the day. The twelve channels, therefore, represent the concrete way in which the organ systems of the human body are receiving, and are in resonance with, the Dao of heaven. –Huangdi neijing lingshu, chapter 11

n the ancient Chinese holomap that interrelates microcosm and macrocosm, Ithe functional network of the Lung is associated with the first month of spring in the Chinese calendar (approximately February 5 – March 4).1 According to the approach I initially outlined in the article “The Science of Symbols,”2 all properties of the first month of spring are therefore a direct clue for the definition of the complex physical, emotional, mental, and spiritual functions of the Lung in the microcosm of the human body. The information below may serve as an example as to how much detailed information about an organ network can be

the lung and the tiger image: an example of decoding the symbolic record of chinese medicine gleaned from examining just a single one of further elucidated by number; all three of the many symbolic markers associated with these are annotated by text, which is further a specific time of the year. Furthermore, how interpreted by commentaries. The example I this information can be utilized to bring into chose to examine in this article is the ancient sharper (and clinically extremely relevant) Chinese image of the tiger, which, in its focus the complex and multi-dimensional function as one of the twelve shengxiao (animal type of information once associated with the images representing the functional energetics traditional Chinese organ networks—the of various Chinese cycles of time, such as definition of which has become extremely twelve years, twelve months, twelve days, and blurry, generalized, and simplistic in the twelve hours), is a hermeneutic subcategory eyes of most modern-day Oriental medicine elucidating the contents of the associated practitioners. In this particular case, a host earthly branch yin on a level that is both more of valuable details about the physiology and obvious and viscerally striking than the image pathology of the Lung network is revealed by of the first month’s branch itself. The tiger focusing on one of many symbols associated image, moreover, is doubly important as a with the first month of spring—the image of signifier for the various functions of the Lung, the tiger. since it is also the animal associated with the ncient Chinese texts describe the direction of West and the season of fall, both of Aproperties and functions of the first which are associated with the Lung according month of spring in a variety of ways: a) to five phase element classification. description of natural phenomena occurring he following is a list of characteristics during zhengyue (the first month; literally, Tattributed to the tiger in Han and pre- month of the right beginning); b) description Han dynasty writings. It includes mythological of the symbolic content associated with the as well as biological and behavioral traits that related earthly branch, yin; c) description of the make it a natural emblem of Lung function in symbolic content of the related tidal hexagram, the human body: tai (hexagram 11); d) description of the related • The tiger was regarded to be the chief of vibrational frequency in nature, the “pitch the earth-bound animals: “[The tiger] is standard” taicu; e) description of the natural the vanguard of all four-legged creatures” phenomena occurring during the related 百獸之長 (Fengsu tongyi); “[The tiger] is two seasonal nodes of agricultural activity, the principal of all mountain animals” 山 lichun (Beginning of Spring) and yushui (Rain 獸之君 (Shuowen jiezi). Water). • Tigers like to be positioned high, but n addition, some of these rubrics have remain firmly connected to the domain of spawned exegetic subcategories that I earth: they cannot fly, and have difficulty further enlarge the etymological word field climbing trees. associated with the first month of spring, and by extension, the Lung. This is a typical • Tigers live in the wilderness 野外 the feature of ancient symbolism, which is best outermost layer of human space (the rain exemplified by the method of theYijing , forest, which in Chinese texts is often wherein one layer of symbolic representation represented as the “body hair” 皮毛 layer is enhanced by another, and yet another. In of the earth). the case of the Yijing, hexagrams are further • The tiger traditionally has a strong explained by pictograms, which in turn are association with another aspect of

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outermost layering, the skin. Most cultures thunder and wind: “When the tiger roars have valued the tiger’s hide as the skin of the Valley Wind [East Wind of creation] skins, prized for its stunning color and picks up” (Huainanzi, chapter 3). The markings. The Chinese character for skin, Chinese concept of wind contains sexual fu 膚, contains the word tiger, hu虎. connotations (first there is wind, then • The tiger is an emblem for beauty, looks, there are “clouds and rain,” a traditional appearance. The Chinese word for skin synonym for intercourse), and tigers are is equivalent with beauty, especially with indeed known to vocalize most vigorously regard to its expression of color. Tiger when mating or fighting over a mate. fur is brightly colored and dazzles the Wind is also a reference to nature’s breath, beholder (often associated with the color as well as to the tiger’s naturalness and of the rising sun). While the emanations of unrestrained manner. Like the wind, it sound and smell are generally associated comes and goes as it pleases, showing up with the more subtle energetic aspects of suddenly and unexpectedly, sometimes the world, color represents the texture and with devastating force. As a pathological the beauty of matter and the physical body. influence, wind is “the principal of all diseases,” (Huangdi neijing) just like the • The traditional image of the tiger stands tiger is often regarded as the principal of for strength, weaponry, and protection. all vicious and harm bringing animals. The tiger is described as a “yang animal” Note that both wind and thunder are 陽物 (Fengsu tongyi), protected by the associated with East, springtime, and the strength of its skin, its “weapons” (claws phase element wood. and teeth), its thunderous growl, and its ferociousness. Thus it is considered to • Many tiger parts have traditionally been have the power to drive out (yin) demons used as medicinal items. The Bencao (including epidemic pestilences). Chinese gangmu lists 17 of them: tiger bone shamans often donned tiger skins/masks (especially skull bone and bones of front in exorcism; warriors often used tiger legs of the male tiger), “authority bone” 威骨 skins on their shields, armor, or helmets (weigu , located at sides of chest), to intimidate the enemy; Chinese living tiger meat, tiger fat, tiger blood, tiger belly, rooms often feature tiger images to drive tiger kidneys, tiger gallbladder, tiger eyes, out evil influences. “The tiger devours tiger po (hupo 虎魄: the tiger’s essence that demons and evil spirits. When people resides in the night hunter‘s eyes at night, meet with bad fortune, therefore, they obtained by shooting the illuminated eye incinerate tiger skin and drink the ashes. with an arrow at night and collecting the Or they touch a tiger claw, which can also “white stone” that it was said to transform drive out evil influences.” Fengsu( tongyi). into after falling to the ground), tiger nose, In contrast, humans compare as naked, tiger teeth, tiger claws, tiger skin, tiger weak and defenseless creatures: “Humans whiskers, tiger feces, and bones found in are defenseless beings by nature, since tiger feces. All of these examples have been they lack sharp teeth and claws, as well as classified as anti-wind drugs, capable of thick muscles and skin to ward of heat and expelling wind related pathogens causing cold.” (Lü shi chunqiu, chapter 20) unpredictable cramping and pain, as in epilepsy and malaria (use skull bone, • The tiger’s growl is associated with eyes, etc.), or arthritis (use front or hind

the lung and the tiger image: an example of decoding the symbolic record of chinese medicine

legs). Some interpreters have pointed “stretching out”—the earthly branch out that this wind repellent quality of all associated with the 7th month and the tiger materials mirrors the relationship beginning of fall, directly opposite of the of tiger and wind (metal and wood): first month position on the holographic metal controls wood as the tiger controls map), and finally strikes the prey (like an wind. Alternately one could say that the arrow meets its target). The tiger symbol tiger, as a symbol for the first month of thus seems to be situated in the same spring, represents the essence of yang etymological word field with both wind righteousness (zhengqi), capable of driving and arrow, which in turn is traditionally away all evil invading winds (xieqi). associated with wind. “The sage avoids • The tiger possesses the most acute of wind like arrows” (Huangdi neijing lingshu, animal survival instincts, which are chapter 77). Wind can bring pathogenic generally labeled po 魄in ancient Chinese influences, arrows can deliver poison. medical terminology. Since the breathing Together, they represent the quality of the instinct is the most basic of animal sudden strike and the potential of deathly impulses, it seems only natural that intrusion. according to the medical classic “the po • As yang creatures, tigers exhibit sexual spirits are stored in the lung.” (Huangdi prowess, and their body parts are treasured neijing). These instinctual abilities are aphrodisiacs. Tigers have frequent often described as the soul of the physical intercourse, climaxing in a dramatic body—they are there at birth without the ejaculation when the male tiger roars need to be cultivated, and they vanish at and bites his partner’s neck (in traditional death. A recently unearthed Chinese text Chinese literature, intercourse is likened to contains the term hupo 虎魄—the tiger clouds—clouds are the qi that is produced po, a term that later became the name of when heaven and earth embrace—while amber (generally written 琥珀). Amber is ejaculation is equal to the bursting of the colored in the characteristic orange of the clouds, bringing fertilizing rain). tiger, and preserves the physical body of • The ferocious nature of the tiger and the insects trapped inside forever—as if it its “iron teeth and metal claws” (Bencao was their corporeal “tiger soul.” gangmu) cause it to be associated with • The tiger is a cat, and thus exhibits many weaponry and military themes. Soldiers qualities of a cat, such as great flexibility, and generals are often referred to as predilection for cleanliness, and the “tigers,” and jade tablets engraved with assumption of the crouching position tiger images 琥 were traditionally used as when stalking its prey (“Hidden Dragon, invitation letters for military campaigns. Crouching Tiger”). During the hunt, (Shuowen jiezi) the tiger readies itself like an arrow on • The image of the tiger signifies power, extended bowstring (compare the oracle authority, and severity. Along with the bone version of the associated earthly wolf, the tiger is one of the few animals branch yin 寅, resembling the image of an capable of killing humans, partially due arrow on a bow), then suddenly lurches to its physical strength and the “weapons” forward while stretching into full physical it carries. Representing the laws of the form (compare the meaning of shen申, mountain forest, it protects with its ability

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to punish. This quality has made the tiger • Tigers are the epitome of the wild animal, the main Chinese symbol for the “severe,” displaying powerful survival instincts and “killing,” or “punishing” influence of the a need for freedom. They need “breathing fall season and its associated direction, space,” and thus roam and defend vast the West. Justice, vengeance, and the law territories. belong to its domain. • Tigers are elusive and intensely private, • To ancient Chinese observers, the tiger challenging anyone invading their sphere always has a snarl on its face; it is said to of influence. While they are primarily look annoyed, judgmental, and ready to solitary animals, they are drawn toward punish. The word mi, a combination of each other in regular intervals for elaborate the pictorial components tiger and heart and vocal mating rituals. (literally: tiger emotions) equals chou 愁 • Tigers are sexually dimorphic: males and (autumn feelings, or unhappiness). Even females are clearly distinguishable by today, Indonesian jungle dwellers consider appearance. tigers to be the enforcers of proper human behavior in the forest, ready to punish • Tigers are enigmatic animals with infringements of the village people’s code, intense traits that often express opposite including adultery, logging violations, etc. qualities: the tiger both represents wind and drives out evil wind influences; is • The seven stellar constellations in the dangerous but just; solitary with a strong Western sky over Han Dynasty China urge to mate; and representing both the were called Baihu 白虎, the White Tiger, unbridled wood energy of spring and the presiding over the down-bearing, “killing” refined metal energy of fall. This general atmosphere of the fall season. theme of polarity is further expressed • Although fierce, the tiger primarily asserts in the tiger’s complex relationship to authority by way of posturing (“saber humans. While on one hand it is seen rattling”), displaying teeth and claws, as the main icon of the dangerous wild bristling whiskers, and bloodcurdling animal, ancient sources noted that “it can howls. As a result, the tiger rarely fights, be captured and domesticated.” (Fengsu even with rivals of his own species. tongyi) Furthermore, tigers are said to “have feet that look like human feet” • The tiger is the emblem of status, as well as (Shuowen jiezi), live in lairs resembling the confidence of knowing one’s rank and 室 3 place. Although the tiger is powerful when human dwellings (shi ), and “draw and 文 moving, one most often finds it “sitting in write lines” (wen ) on the ground and on place,” “dwelling at home,” or “presiding trees to demarcate their territory. The act from his lair” while surveying its kingdom, of “observing and imitating nature’s lines” acutely aware of everything going on most pertinently represents the human beneath. Kings, generals, and judges are quest for symbolic expression, cultural thus often depicted as officiating from refinement, and civilization. “chairs” that are ceremoniously draped s is the primary attribute of all symbols, with tiger skin. Two Chinese characters Athe image of the tiger translates abstract indicating “place/rank/position”—chu 處 immaterial function into the three-dimensional and xu 虛 are written with the component sphere of the physically tangible and viscerally for tiger. compelling. The various characteristics of the

the lung and the tiger image: an example of decoding the symbolic record of chinese medicine tiger point to the multi-dimensional web of • Radiant complexion, attractiveness, functions that are ushered in by the first month appearance, adornment; imposing posture; of spring in the sphere of the macrocosm, knowing how to strike a pose, natural as well as those administered by the Lung ability to act; rare, prized, expensive. network in the sphere of the microcosm. In the • Surface, outer layer, skin, protection absence of many direct statements about Lung against external pathogenic influences, function in the Neijing and other medical protector of nature and natural laws, classics, the qualities transmitted via the weaponry, killing, just wrath and archetype of the tiger confirm, clarify, as well vengeance, punishment, justice; as greatly expand the common picture of lung physiology and pathology encountered in most • Symbol creation, civilization, knowledge. modern Chinese medicine classrooms around • General yang quality balanced by a yin the world. side: patience, quietude, solitude, hermit he following are two lists containing a behavior; sudden and brief display Tgreatly enhanced repository of qualities of force (bursts of activity) following that define Lung physiology and Lung resting (breathing) phase; associated with pathology, all of which were directly derived yang-East (position in the 12 Earthly from characteristics attributed to the tiger Stem Cycle), but also with yin-West, the above. While not all of the key features and mountains, and the fall season (position in emotional and spiritual nuances of Lung the 5 Phase Element cycle). function are complete in this account, the singular image of the tiger contains, in truly The Sick Tiger Inside: holographic fashion, almost everything Key Qualities of Lung Pathology that could be considered relevant for a comprehensive account of Lung function. • Physical weakness, reduced immunity, reduced instincts, slowed reactivity, feeble voice, pale complexion. The Healthy Tiger Inside: Key Qualities of Lung Physiology • Inability to defend oneself against all types of invasive challenges, especially those into • Power and vitality of the physical, acuity the privacy of the human body (including of animal instincts, being fully in the body; viral attacks) and the home turf of home ferociousness. and relationship; lack of boundaries; • Wildness, nature bound, freedom, need for letting things get “under the skin.” breathing space, territorial, clear sense of • Poor growth of body hair, especially in personal and professional boundaries. males. On the other end of the spectrum: • Vanguard, authority, status, charisma, excess growth of body hair. confidence of rank and place, self-worth, • Inability to breathe, claustrophobia, sense commanding respect, sense of nobility; of impinged freedom. military power. • Wind diseases, such as getting winded, • Bound to earth but yearning for heaven, symptoms characterized by unpredictable attraction of opposites, yin/yang (male/ onset and movement (allergies, especially female) magnetism, sexual prowess, affecting the respiratory tract and skin). rainmaker. • “Demon invasion,” such as the sudden and

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violent onset of epidemic disease, especially punishing others; obsession with weapons, affecting the respiratory tract and skin. killing, and death; obsession with hunting • Lack of self-worth; physical, social, and large game or domesticating dangerous financial impotence; inability to establish exotic cats. oneself and find one’s place in society; • Sensation of being unsafe and ill at ease; sense of being an outcast. On the other end anxiety (associated with sensation of being of the spectrum: megalomania; seeking the overwhelmed, unsafe, alone, or having limelight, ambition to be in the public eye. no place, no power, no money, no peace); • Emotional wounds around respect; grouchiness, frequent moaning and inability to command respect; groaning; tendency to dramatic display of lacklusterness, especially with regard emotion. to body color, choice of clothing, aura • Disregard for nature, resulting in the strength, and vocal expression; inability to destruction of wild spaces and extinction of connect with others and to attract a mate; rare animal species. loner behavior; poor body language; poor verbal expression (with regard to both the spoken and the written word); disheveled Endnotes looks (clothing, hairstyle, grooming). 1 Note that from the perspective of five phase • Sexually amorphous (especially with element categorization, the lung zang organ regard to body shape, skin characteristics, network belongs to the metal phase and is thus clothing, and voice). associated with the season of fall (capturing the downward momentum of lung function • Morally ambiguous, without clear sense in symbolic form). In the more complete of right and wrong; disregard for the law. gestalt of the twelve system, which combines On the other side of the spectrum: being a the numerological approaches of at least four stickler for rules; rigidity and inflexibility. different systems of categorization (2, 3, 5, and • Ill at ease in the physical body; disjointed 6), the lung is associated with the 1st month of and stiff body movements. spring and the daily time period of 3-5 am. • Superficiality (obsession with expensive 2 Heiner Fruehauf, “The Science of Symbols: jewelry, clothing items, or other material Exploring a Forgotten Gateway to Chinese trophies; inability to make deep and Medicine,” Part I and II, Journal of Chinese intimate connections); cheap and unrefined Medicine (February and June, 2002); available taste (wearing ostensibly fake jewelry online at classicalchinesemedicine.org. and poor quality imitation designer 3 Note that one of the two stellar constellations brands); thick and gaudy make-up; vanity, associated with the position of the first month narcissism; aloofness; preoccupation on the Han dynasty cosmograph is called shi, with nobility (buying false aristocratic or The Lair. scholarly titles); arrogance; sensation of being common and unattractive. Copyright 2008 © • Sudden and unexpected outbursts of anger Heiner Fruehauf, Ph.D. and shouting; vengefulness; obsession with