DAOIST DIETETICS
An Exploration of the Forgotten Foods Diet

by Kevin O'Neil, L.Ac.

 

Note: Dao and Tao are the same words--Dao (Dow) is how it is pronounced, and is is the modern romanization of the character.

Many Daoist Hermits have viewed the process of attaining immortality (sometimes interpreted as enlightenment) as an internal process, while others have sought the Elixir of Immortality externally. As usual, these are extreme positions, and the majority of Daoist practitioners used a combination of the two. Thus, they used herbs and minerals to aid their internal meditation practices. This use of internal and external reflects the fundamental principles of Daoist thought: that Yin and Yang are complementary opposites which contain one another and must be balanced and reconciled in the process of alchemical evolution. To say that internal is the only way and external is an illusion, or vice versa, is to ignore this principle.
In the Dao Zang (the Taoist collection of sacred writings) there are many references to dietary practices accompanying breath control (Qi Gong).

There are two main categories of foods in all nutritional systems: those which should be avoided, and those which should be eaten. Various purposes and explanations are given which explain and support the recommendations. Some of the Daoist recommendations are contradictory, and seem to indicate the later influence of Buddhism in creating a prohibitory morality in the Taoist religion. This is most notable concerning the consumption of alcohol.

Of the herbs and foods which are recommended to be added to the Daoist’s diet, Huang Jing (Polygonatum canaliculatum) is among the most prominent. In the Ben Cao, by Li Shi Zhen, as translated by Dr. F. Porter Smith, M.D., and Dr. G.A. Stuart, M.D., the following information is given:

“The root, leaves, flowers and fruit are all eaten. For medicinal use, the root is steeped in wine, or administered in powder. The Taoists make much of this plant, and call it the food of the immortals. The following legend is found in the Powuchi (III Century): “The Emperor Huangti once asked one of his councilors if he knew of a plant which, when eaten, would confer immortality. The reply was that the plant of the great male principle (Tai Yang, the sun) which is called Huang-ching, when eaten, would prolong life...” The root of Huang-ching is prepared for food by steaming and drying. In this condition it may be used as a substitute for grains, and is called Mi Pu." (Li, Shih-chen, trans. by F. Porter Smith, M.D. and G.A. Sturart, M.D. Chinese Medicinal Herbs. Georgetown Press: San Francisco, 1973. P. 339.)

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In modern Chinese herbal medicine, Huang Jing is used to nourish Spleen Qi, Lung Yin, and the Kidney Jing. This translates to helping general energy, moistening dry lungs, and boosting sexual stamina. This is outstanding in that it is one of the few vegetable drugs said to be capable of significantly tonifying Jing, or sex-essence. Other modern TCM plant herbs said to tonify Jing are Gou Qi Zi (lycium or wolfberry), and Hei Zhi Ma (black sesame seed). These, and some other herbs, show up in the Dao Zang:

“Yet one should not eat much. Every time when drinking wine, one should not be inebriated. Take equal smounts of stalactite and mica to cook with sesame seeds, rehmannia root, wolfberry fruit, lilyturf root, poria, and siberian solomon seal rhizome till they are soft. Jujubes and chestnuts will also help the breath energy. Even if one does not have all those medicines or herbs, if often one only has one of them, and takes it, one will not suffer from insufficiency or damage.” (In order, the Pinyin names of these herbs are as follows: Hei Zhi Ma, Shu Di Huang, Gou Qi Zi, Mai Men Dong, Fu Ling, Huang Jing, and in the next sentence is Da Zao, jujubes. Any of them can be ordered through this site. I don’t currently know the pinyin for ‘chestnuts.’)

The Daoists of the mountains were predominantly vegetarian, though several monasteries had fish ponds, and fish was sometimes used as a tonic food. It is likely that deer were sometimes eaten, as well as the eggs of various birds. Surely, the earlier shamanic practices which led to Daoism had mystical hunting practices. However, a Daoist diet focusses on vegetables and mushrooms, and not as much on grains as one might think. In fact, there is a long tradition of avoiding grains altogether, as they are said to nourish the 'Three Worms' which cut life short. However, it is most likely that the Daoists did regular restricted diets, avoiding grains and using herbs to cleanse and strengthen their systems, but also, at times, ate grains, fish, and perhaps meat. To some degree, the later Daoist vegetarian ethic was due to the influence of Buddhist morality. Currently, in Daoist religious practice, there are many 'fasting' days, where meats and alcohol are to be avoided.

However, the Daoists originally did not have a strict moral code against killing all creatures. In fact, in the Three Worms school of thought, one of the biggest challenges in attaining immortality is the necessity of killing the Three Worms.

To further understand the Daoist's view on food and herbs, we must digress for a moment to talk about the disease category of 'worms': parasites in the human digestive tract, both visible and microscopic, which live off of certain foods to the detriment of their human host's nutrition and health.

You can read more about the Three Worms in a related essay. Click here!