Dao  n  Oneness  n  3 Treasures  n Superior Herbs

'This section explains the Philosophical Principles of Chinese Tonic Herbalism in four sections; dao, oneness, 3 treasures, and superior herbs, which can be accessed by clicking on the tabs that are located under the main navigation bar at the top of the screen. This material will deepen your understanding of how the tonic herbs will enhance your life.'

Dao

In the Far East, all philosophy, art and science are traditionally based on the fundamental idea that there is an intrinsic source of all things. This source is profound and universal. It cannot be expressed in words and cannot be truly comprehended by the logical mind. Just as it is impossible to comprehend the concepts of infinity and eternity with the intellect alone, this universal source is beyond the scope of our logical minds. It is comprehensible, however, when we approach it from a deeper place in our being. The Chinese call this source Dao, or the Way.

Everything comes from Dao and returns to Dao. Dao is the beginning and end of all things. Dao is the unnamable origin, the source of all things. Though Dao is itself indefinable, it manifests in an ever-changing pattern that can nonetheless be observed to follow universal laws.

The entire universe is governed by the laws of Dao, and thus all of nature is united, forming one complete whole. All things and all processes are connected and all things and processes influence everything else in some way or manner. And the human body, mind, and spirit form one complete whole within themselves and with the environment and the universe. The degree of influence varies according to the power of each factor, upon the degree of proximity, upon the number and efficiency of connective links and upon other factors.

Oriental masters long ago recognized the interconnectedness of the various parts of the body to one another. Although modern Western physiology now recognizes many of the connections classically described in Oriental medical literature (as in the concepts of referred pain and feedback loops, etc.), the Eastern knowledge of these connections is both extensive and extraordinarily insightful. The organs have reflex actions on various distant places in the body because of the energetic, chemical, neural and psychic connections, and these are described in great detail in Oriental texts, both classical and modern. In the Oriental health arts, it is accepted as indisputable truth that the bodily and the psychic aspects of a human being are inseparable. The body influences the mind so that changes in one's physical being will result in changes in one's thinking and in one's intuitive and subconscious psychic processes. The mind likewise directly and indirectly results in both gross and subtle changes in one's physical nature. This notion of the interconnectedness of the body and psyche should never be forgotten, even for a moment, by a practitioner of the Oriental health arts.

All of the Oriental health arts are based upon this premise and would fall apart instantly without this greatest of the fundamental principles. Virtually all aspects of health, healing, sickness and the disintegration of health are rooted in the union of the body and the psyche. In the East, it is taught that by cultivating one's body, one can influence the quality of thought and intuitive experience, which can lead to a truly successful, joyous, enlightened life. This is of course the basis of the yogic arts as practiced throughout the world. Inversely, cultivating the various aspects of one's psyche can and does have profound influence upon one's physical nature. This is the basis of meditation, guided imagery and visualization techniques. The Oriental healing arts take full advantage of this oneness of body and psyche to help each person to grow to as full a state of health, well being, and spiritual awareness as the person is ready to achieve. Physical techniques are routinely used to influence the mind, the emotions, the subconscious and the human spirit. Simultaneously, psychological means are used to bring about changes in one's physical condition.

No form of health care is complete unless it recognizes and utilizes this principle of the unity of physical and psychic energy, because in fact there is no real distinction between them. Therefore, Chinese tonic herbalism, as a health art, is in no way limited to the physical body. The goal of Chinese tonic herbalism is not really to influence a singular change in just one aspect of a person's physical life.

The real goal, and the purpose of using the tonics, is to establish a new level of well being, a new level of health and happiness that forms the foundation for true spiritual discovery, growth, and possibly the discovery of one? own holiness, irrespective of the spiritual or religious path one chooses to follow. Although Chinese herbalism has achieved a very high degree of sophistication and is quite capable of 'fixing' many of the physical problems that plague human beings, the user should never lose sight of the larger goal. If the herb user does lose this larger perspective and falls into the trap of attempting to 'heal' illness without treating oneself as a whole being, at one with nature under the influence of universal laws, this herb user cannot be said to be truly practicing the Oriental health arts.

The principle goes beyond unity just within the isolated human being. A person is also always seen to be intimately interconnected with their environment in both the small and large sense. Oriental philosophy is essentially naturalistic and recognizes that a human being is as much a part of nature as any other being or entity of this planet. We have evolved over millions of years by the process of adaptation. A human life is complex beyond our imagination. All this complexity has evolved so that we can survive and flourish within the environment found on earth at this time.

Indeed, any change in the environment influences us both physically and psychically. When it is hot we perspire, when it is cold we shiver. When there is psychological stress, we react (appropriately or inappropriately). How we handle such changes, how we adapt to the stresses of life, will be the determining factor in our health and well being. Conversely, as we change, the environment around us will be influenced and will reflect our changes.

The greatness of Oriental natural philosophy lies to a great degree in our subtlety and breadth of vision with regard to the interconnectedness of a human being and his or her environment. The Oriental practitioner recognizes such influences as seasonal change, the wind, heat, cold, moisture and so on as fundamental causative factors in one's health as well as one's dis-ease. Thus it is true that by harmonizing one's environment, one harmonizes one's own life. And in harmonizing one's own life, one's environment will be brought into order. The practitioner of the Oriental health arts will establish order in their own lives both directly and by discerning areas of disharmony within their environment that must be brought into balance. If the environment cannot be altered at this time, the practitioner is aware of the problem and avoids the environmentally disharmonious forces and strives to establish a new environment that is more harmonious.

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Oneness

Yin and Yang

The Dao manifests by virtue of a universal law known as the Great Principle. This is the principle of Yin and Yang. The Law of Yin and Yang was developed more than three thousand years ago by great sages and scholars. The principle of Yin and Yang, is an all-embracing system which can be used to describe virtually all natural phenomena. The principle of Yin and Yang has been further developed since that early period, and has withstood the test of time. It stands today as arguably the greatest model of the universe known to mankind.

Yin and Yang are two equal, yet opposing components of one integrated whole. They are totally interdependent, interacting constantly so as to maintain the normality and integrity of the whole. Each in turn tends to dominate over the other, but no total dominance is permanent and eventually the other will take its turn as the dominant force. This interplay of opposing forces establishes the basis of all existence and all change.

The Chinese call the principle of Yin and Yang 'the Great Principle.' The Great Principle describes the innately dynamic, cyclic, polar nature of everything in the universe. Although many people find it foreign at first, it is in fact a very simple concept to grasp. Every thing and every process in nature can be seen as having a cyclic nature, and thus governed by the Great Principle. The universe expands and contracts, and light and sound move in waves that are cyclic. The earth turns on its axis resulting in a multitude of cyclic manifestations here on earth. Human sleeping/waking cycles, seasonal changes and the millions of microscopic cycles that support these daily and seasonal changes are the result of the larger cycles in our solar system, galaxy and super-galactic systems.

The principle of Yin and Yang is the fundamental concept of the Chinese healthcare system. Within our bodies, our hearts beat, our lungs breathe, our glands secrete hormones, and our bowels and bladder excrete waste rhythmically, according the fundamental principle of the law of Yin and Yang. Our eyes each dominate for several minutes at a time, rhythmically. Indeed, virtually every human function follows rhythmic (cyclic) patterns. These rhythms are described and explained by the Great Principle, the principle of Yin and Yang.

Yin is defined as that part of a cycle in which energy is being accumulated, assimilated and stored for later use. Yang is defined as that part of a cycle in which energy is being expended in order to create a manifest action. One cannot exist without the other as they are each part of the one whole.

Thus Yin is often associated with rest, receptivity, quietude and rejuvenation, while Yang is associated with action, expansion and movement. Yin should not be thought of as the simple absence of Yang. Nor should it be automatically associated with weakness. Yin is in fact the very substance of life, and it is absolutely essential to all functioning. Yang on the other hand is the functional aspect of any process and is also essential to life.

Yin and Yang are relative concepts, and they always exist together. They are different aspects of the same thing or process, two sides of the same coin. In the human being, the body is more Yin and the psyche is more Yang because the body is condensed energy whereas the mind is freer and infinitely more active. The back of the body is more Yang and the front is more Yin because the back is strong and protects the more vulnerable anterior, Yin, parts. It can be noted that all arteries that flow close to the surface do so on the Yin (anterior) surface of the body. When we are under attack, we curl up so as to protect these vital vessels and the Yang parts of our body protect the softer Yin parts. The upper parts of the body are more Yang and the lower parts more Yin because heat (Yang) tends to rise and water (Yin) tends to sink. In addition, the surface of the body is considered to be Yang while the deep organs are categorized as Yin.

In Chinese tonic herbalism, we utilize the principle of Yin and Yang constantly. All herbs are said to have either Yin or Yang qualities, to varying degrees. Some herbs are said to move upward or outward---these have a Yang quality. Some herbs are said to be drying, warm or hot--- these too are Yang. And there are herbs that affect the body profoundly and fundamentally to build up the Yang powers of the body, mind and spirit---these are the true Yang tonic herbs.

On the other hand, herbs that move downward or inward, and herbs that are moistening, cooling or anti-inflammatory, are said to be Yin in nature. Substances that nurture the true, fundamental reserves of the body, mind and spirit are called Yin tonics.

Yin and Yang are often associated with the female and male forces. This association has its value, but in many ways serves to confuse students of Oriental philosophy until a deep understanding has been attained. Relative to one another, the female is often said to be more Yin than the male, which is generally more outgoing and is therefore more Yang. The female is said to be receptive and nourishing while the male is said to be aggressive and protective. However, from person to person, it is easy to see that many women are more aggressive than many men. These women would be considered more Yang. And there are most certainly passive men who are relatively more Yin than even the average woman. Yin and Yang is a concept of relativity and each person must be looked at relatively. An aggressive person with a hot temper would be considered to be of a Yang nature irrespective of sex, and a cold, passive person would be considered relatively Yin irrespective of sex. A person who is dry (Yang) will need to increase their fluids and blood (Yin) and a person who has cold extremities (Yin) will need to invigorate their blood circulation (Yang) in order to establish a healthy, balanced physiology.

The relationship of Yin and Yang is never static. The two forces are always vying with one another for dominance. First one dominates, then the other in its appropriate time. Under normal circumstances, the interaction of the two forces will remain within well-defined limits. Yin provides sustenance for the Yang and the Yang protects the Yin while carrying out the functions of the being. Neither Yin nor Yang will normally go to such an extreme that its opposing force cannot recover. However, if for some reason Yin or Yang exceeds the limits normally inherent in the system, the self-regulatory mechanism breaks down and crisis ensues. Health is dependent upon the maintenance of the correct balance of Yin and Yang forces in the body and psyche. Neither Yin nor Yang should increase or decrease beyond normal limits. It is possible through the application of Chinese tonic herbalism to help the body-mind to maintain its self-regulatory capacity, assuring optimum functioning and 'radiant health.'

One's basic physical constitution plays a very important role in one's long term health pattern. A person born with a dominance of Yang energy is said to have a 'Yang constitution.' These fundamentally Yang people often tends to suffer from Yang symptoms throughout much of their lives. Conversely, a person born with a Yin constitution generally suffers from Yin symptoms. Yang symptoms tend to be more acute and more dramatic, but also tend to be overcome more quickly, whereas Yin symptoms tend to be chronic, mysterious and difficult to correct. It is important to take a frank look at one's constitution and to come to an understanding of how it affects one's life as a whole. It is possible to alter one's constitution to some small but significant degree by the use of Chinese herbs, diet, breathing and exercise techniques such as those taught by the Daoist masters, and by stimulating certain acu-points regularly for an extended period of time.

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In the Daoist tradition, which forms the foundation of the traditional Oriental healing and health-promoting arts, there are said to be Three Treasures that in effect constitute our life. These are known as Jing, Qi (pronounced chee) and Shen.

The ultimate goal of all of the Oriental healing and health-promoting arts is to cultivate, balance and expand the Three Treasures. At the highest level of the Oriental healing arts, the practitioner is attempting to harmonize all aspects of one's being. This is accomplished by focusing one's attention on the Three Treasures. There are no exact translations for the terms Jing, Qi and Shen into English. They are generally translated, though, as Essence, Vitality and Spirit.

The author's great teacher, Daoist Master Sung Jin Park, used to describe the Three Treasures by comparing them to a burning candle. Jing is like the wax and wick, which are the substantial parts of the candle. They are made of material, which is essentially condensed energy. The flame of the lit candle is likened to Qi, for this is the energetic activity of the candle, which eventually results in the burning out of the candle. The radiance given off by the flaming candle is Shen. The larger the candle and the better the quality of the wax and wick, the steadier will be its flame and the longer the candle will last. The greater and steadier the flame, the steadier the light given off and the greater the light. Master Park described it like this:

'There are three treasures in the human body. These are known as Jing, Qi and Shen. Of these three, only Qi has received some recognition in the West so far. Qi is but one of the Three Treasures---the other two are equally wondrous.

Jing has been called the 'superior ultimate' treasure, even though even in a healthy, glowing body, the quantity is small. Jing existed before the body existed, and this Jing enters the body tissues and becomes the root of our body. When we keep Jing within our body, our body can be vigorous. If a person cares for the Cavity of Jing, and does not hurt it recklessly, it is very easy to enjoy a life of great longevity. Without Jing Energy, we cannot live.

Qi is the invisible life force which enables the body to think and perform voluntary movement. The power of Qi can be seen in the power that enables a person to move and live. It can be seen in the movement of energy in the cosmos and in all other movements and changes. Coming from heaven into the body through the nose (Yang Gate), it circulates through the twelve meridians to nourish and preserve the inner organs.

Shen energy is similar to the English meaning of the words 'Mind' and 'Spirit.' It is developed by the combination of Jing and Qi energy. When these two treasures are in balance, the mind is strong, the spirit is great, the emotions are under control, and the body is strong and healthy. But it is very difficult to expect a sound mind to be cultivated without sound Jing and Qi. An old proverb says that 'a sound mind lives in a sound body.' When cultivated, Shen will bring peace of mind.

When we develop Jing, we get a large amount of Qi automatically. When we have a large amount of Qi, we will also have strong Shen, and we will become bright and glowing as a holy man.'

Jing is the first Treasure and is translated as 'Regenerative Essence,' or simply as 'Essence.' Jing is the refined energy of the body. It provides the foundation for all activity and is said to be the 'root' of our vitality. Jing is the primal energy of life and is closely associated with our genetic potential, and is associated with the aging process. Jing is stored energy and provides the reserves required to adapt to all the various stresses encountered in life. Since Jing is concentrated energy, it manifests materially. Jing also is said to control a number of primary human functions: the reproductive organs and their various substances and functions; the power and clarity of the mind; and the integrity of one's physical structure. Jing, which is a blend of Yin and Yang energy, is said to be stored in the 'Kidney.' Jing is generally associated these days with the hormones of the reproductive and adrenal glands, and Jing is the vital essence concentrated in the sperm and ova.

When Jing is strong, vitality and youthfulness remain. Strong Jing energy in the Kidneys, so the Chinese say, will lead to a long and vigorous life, while a loss of Jing will result in physical and mental degeneration and a shortening of one's life. Jing is essential to life and when it runs low our life force is severely diminished and thus we lose all power to adapt. The quantity of Essence determines both our life span and the ultimate vitality of our life. Jing is burned up in the body by life itself, but most especially by chronic and acute stress and excessive behavior, including overwork, excessive emotionalism, substance abuse, chronic pain or illness, and sexual excess (especially in men). Excessive menstrual patterns, pregnancy and childbirth can result in a dramatic drain on the Jing of a woman, especially in middle aged women. When Jing is depleted below a level required to survive, we die. Eventually everyone runs out of Jing and thus everyone dies (at least physically).

Qi, the second Treasure, is the energy that creates our vitality. Through the constant interaction of Yin and Yang, the two moving powers of the universe, change is brought into being and life exists. Qi is the activity of Yin and Yang. All movement, all functioning, and all thought is the result of Qi. The nature of Qi is to move. In the Three Treasures system includes both Energy and Blood. It nourishes and protects us. Qi is said to be produced as a result of the functions of the Lungs and Spleen. Therefore, Qi tonics strengthen the digestive, assimilative and respiratory functions.

When Qi condenses, it becomes Jing. Fast moving Qi is considered to be Yang while slow moving Qi is Yin. In the system of the Three Treasures, blood is considered to be a part of the Qi component of our being. Blood is said to be produced from the food ingested after the Qi has been extracted through the action of the Spleen. The red blood cells are said to be nutritive and are thus associated with the Ying Qi (Yin), while the white blood cells are protective and are associated with Wei Qi (Yang). Qi tonics are generally believed to have potent immune modulating activity. Qi tonics, composed of Energy and/or Blood tonics, increase our ability to function fully and adaptively as human beings.

Shen is the third Treasure. Shen is the guiding Spirit which directs Qi. This is ultimately the most important of the Three Treasures because it reflects our higher nature as human beings. Chinese masters say that Shen is the all-embracing love that resides in our Heart. Shen is the spiritual radiance of a human being and is the ultimate and most refined level of energetics in the universe. Shen is not considered to be an emotion, or even a state of mind. It presides over the emotions and manifests as all-encompassing compassion, and non-discriminating, non-judgemental awareness. Shen is expressed as love, compassion, kindness, generosity, acceptance, forgiveness and tolerance.

Even though nature manifests dualistically and cyclically, often obscuring our vision and creating illusion, Shen is our higher knowledge that everything is one. It manifests as our wisdom and our ability to see all sides of all issues, our ability to rise above the world of right and wrong, good and bad, yours and mine, high and low, etc.

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Chinese herbalism has traditionally been divided into three fundamental levels. These three levels were first described in the original classic of Chinese herbalism, attributed to the emperor Shen Nong approximately three thousand years ago. The following section of that classic explains the three levels of herbalism practiced in the Orient since that time:

The Superior Class of herbs are the rulers. They control the maintenance of life and correspond to Heaven. These herb foods are not medicines so the taking of these herb foods in larger amounts or over a long period of time is not harmful. If you wish to take the material weight from the body, to supplement the energies and nutrients circulating in the body, and to prolong the years of life without aging, you should base your efforts on the herb foods of the Superior Class.

The General Class of herbs are the ministers. They control the preservation of the human nature and correspond to Man. One part of them possesses medicinal effectiveness, another part possesses preventive effectiveness. For every application, the choice of the suitable herbs should be considered carefully. If you wish to prevent illnesses and to balance depletions and consumption, you should base your efforts on herbs in the General Class.

The Inferior Class of herbs are the assistants. They control the curing of illnesses and correspond to Earth. They possess a markedly medicinal effectiveness and must not be taken over a long period of time since side effects will likely result. If you wish to remove cold, heat, and other evil influences from the body, to break stagnations of any sort and to cure illnesses, you should base your efforts on the herbs in the Inferior Class.

Of the several thousand herbs used in the Chinese herbal system, there is thus an elite group of less than a hundred herbs known as the 'Superior Herbs,' also known as the 'tonics.' The most famous and important herbs associated with Asian herbalism all fall into this 'superior herb, or 'tonic' category.'

These Superior Herbs are not considered to be 'medicinal' in the usual sense of the word. They are not used to treat specific diseases or disorders. Herbs that are strictly medicinal fall into the Inferior Herb class because they often cause side effects and because they do not develop the Three Treasures. The tonics are used to promote over-all well being, to enhance the body's energy, and to regulate the bodily and psychic functioning, to protect the body and mind so as to create what the Chinese call 'radiant health.' The Superior Herbs provide this adaptive energy in abundance and are thus a primary source of true human empowerment.

Only herbs that meet specific qualifications are ranked as a superior herb in the Chinese herbal system. For an herb to be recognized as a tonic herb (another name for a superior herb), that herb must have been found over many centuries to meet six specific qualifications:

A tonic herb must contain at least one of the Three Treasures in such abundance that it can contribute to the building and maintenance of that Treasure in one who consumes it. Some of the tonic herbs contain just one of the Treasures, some contain two and some contain all three.

A tonic herb must aid in the attainment of a long life.

A tonic herb must have broad and profound health-promoting actions that result in a radiantly healthy life.

A tonic herb must have no negative side-effects when used reasonably, and therefore may be taken continuously over a long period of time if desired, yielding cumulative, long-term benefits. This emphasis on safety is in accordance with the first law of Chinese herbalism---'Do no harm.'

A tonic herb must help balance our emotional and psychic energy so as to help improve one's state of spiritual and emotional well being and happiness.

A tonic herb must taste good enough to be consumed easily and must be easily digestible and assimilable when prepared correctly. Most of the herbs in the tonic category do taste good and in fact, any of the tonic herbs may be used in healthy cooking. Many are used commonly in a healthy Chinese diet. The tonic herbs are considered to be a major food group in the Chinese diet.

Of the thousands of herbs and foods tested by the people of Asia over many centuries, only a very small proportion have been determined to meet all these criteria. The tonic herbs are the most prized of all herbs, for it has become clear over many centuries that the great Chinese tonic herbs can make a very major contribution toward ultimate well being. They can be consumed on a daily basis to fortify us for the adventure of life and to help us take full advantage of life? richness. Of course, in order to achieve Radiant Health, one must work on all aspects of one's life, but the tonics are considered to be an essential tool on the path of Radiant Health.

The tonic herbs are defined as herbs which promote a long, healthy, vibrant, happy life, without any unwanted side effects even when taken over a long period of time. Essentially, the tonic, or Superior Herbs, are wonderful, healthful 'super-foods' which benefit our well being in ways that more common foods cannot. And they have a protective, balancing, vitalizing quality beyond that of any other herbs. They are generally consumed as a supplement to a well balanced healthy diet for the purpose of completing our nutritional needs.

These great tonic herbs are super-foods which have the capacity to promote health and well being beyond that of other nutritional supplements. Thousands of years of experience has taught that regular consumption of the tonics can and will provide a type of nutrition that is truly empowering.

The Superior Herbs can be categorized as Jing tonics, Qi tonics and Shen tonics by virtue of which Treasure(s) they tend to nourish and develop. As a result of the principle of Yin and Yang, the superior herbs can be further divided into five main categories:

Jing tonics are subdivided into Yin tonics and Yang tonics.

Qi tonics are subdivided into Energy (Qi) tonics and Blood tonics.

Shen tonics

Applying the principle of the Three Treasures is the highest form of herbalism. In the Orient it is called 'the Superior Herbalism.'

Jing tonics are used to replace the spent energy and to build up large reserves for future use. They can also provide primal power and the fire of life. Jing Treasure is closely associated with our genetic material and is considered to be responsible for cellular replication. Thus Jing is associated with regeneration, rejuvenation and the preservation of life. There are special tonic herbs that fortify Jing, and these are found among the Yin and Yang tonic herbs. Yin and Yang are the opposing forces within all systems.

Yin tonics provide the 'deep substance of life,' and nourish the fluids of the body. Yin is defined as the accumulation and storage of energy. Yin energy is generally condensed and stored in all of the tissues of the body, but most extensively in the major solid organs, and most particularly in the organs associated with the 'Kidney.' The 'Kidney,' as described in Chinese herbalism actually encompasses the structures and functions of the reproductive system, the brain, the adrenal glands (especially the hormone-producing cortex), the ears, the hair on the head, the skeleton, the teeth and the bone marrow. Yin tonics nurture these organs and functions.

The stored energy, the energy considered to be the body's fundamental reserves, especially that stored in the Kidney, is known as Yin Jing. Yin tonics provide softness, coolness and flexibility to the body and are necessary to healthy functioning. The Yin tonics are usually associated with the preservation of life and many of them are considered in the Orient to be the most important 'anti-aging, longevity herbs.'

Qi Tonics increase the amount, and improve the quality, of the energy and blood flowing through our system. This increase in energy and blood results in an overall increase in physical and mental vitality. Qi tonics are divided into two categories: Energy Tonics (also called Qi tonics) and Xue tonics which build blood (and are thus often called 'Blood tonics'). There is a general principle in Chinese herbalism that 'men are governed by Qi and women are governed by blood.' Therefore many men consume extra amounts of Qi tonics and women consume larger amounts of Xue tonics to build blood and to regulate blood production. This does not mean that men don? need blood and women don? need Qi. It simply means that men do well when they pay special attention to building Qi and women do well when they focus on building abundant, healthy blood.

Energy tonics, also known as Qi tonics, increase physiological energy production. They are not necessarily stimulants, and in fact most are not. Instead, they help the body to function optimally, resulting in a natural progressive increase in vitality. Energy tonics are generally believed to enhance the absorption of nutrients in the gastrointestinal system to yield energy and blood. Energy tonics that do this are said to influence the 'Spleen.' Energy tonics also nurture the 'Lungs' and enhance the extraction of energy from the air through the lungs into the body's energy system. Qi is then said to circulate throughout the body via the 'meridian' system, providing the organs and tissues with the vitality required to live and function.

Blood tonics nourish the blood and help the body to utilize nutrients so as to function optimally. Blood tonics help build muscle and increase energy. Blood nourishes all the tissues of the body and provides the key means of distribution of nutrients, hormones and immune cells throughout the body. Blood tonics are generally believed to benefit the quality and beauty of the skin. Women, who are often deficient in blood, often benefit greatly by regularly consuming blood tonics. Men, of course, benefit from blood tonics as well. Some blood tonic herbs are also said to have 'blood vitalizing' activity, improving blood circulation.'

Shen Tonics allow for the development of Shen, our Spirit. Shen tonics encourage the opening up of Shen. There are two qualities of Shen tonic herbs in the Superior Herb system: Shen 'stabilizing' and Shen 'developing'. The Shen stabilizing quality helps calm and stabilize the emotions so that Shen (our higher self) can develop and rule our lives. The Shen 'developing' quality causes Shen to rise up and to become prominent in our experience. The emotions are thus allowed to play themselves out, but not to dominate our lives and become obsessions or even addictions. In general all Shen tonics have both Shen stabilizing and Shen developing qualities, to varying degrees. So usually they are not distinguished in herbal practice.

Shen tonics have been used by the great sages of the Orient to help in their quest for enlightenment and harmony with God, Nature and all of Mankind.

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