Various examples of boyak

By Lee Sung-hun

In my last column, I discussed what “boyak,” or a restorative medicine, is, and what the general purpose of it was. In continuation, I would like to take you through some specific examples that can foster the natural healing potential within our body to deter illnesses. There are numerous types of boyak, and there is no such thing as a cure-all, better-than-others. The precise prescription (or mix) of herbs and ingredients may differ for different patients, even if they display the same symptoms. There are, however, some commonly known boyak that you can find in Oriental clinics that are notable for their general effectiveness.

The first example is “Gong-Jin-Dan.” This boyak is recorded as a prescription that was presented to Chinese emperors for its rarity and effectiveness. The name Gong-Jin-Dan means “embracing time in your arms,” which reflects the desire for eternal life.

Gong-Jin-Dan is very effective in bringing the Water up and the Fire down. This is a fundamental condition for maintaining one’s health in Oriental medicine. Our head is where the Yang-qi (positive life energy) of the sky gathers, while our feet are where the Yin-qi (negative life energy) of the ground gathers. Due to the abundance, our head has insufficient Yin-qi, while the feet have insufficient Yang-qi. Gong-Jin-Dan pushes the Water (belonging to Yin) up, and the Fire (belonging to Yang) down, to bring Yin-Yang balance throughout our body. In Donguibogam, an Oriental Medicine reference book compiled by Huh Jun in the 1600s, it is stated that when taken, Gong-Jin-Dan can even help people with a weak constitution defeat many illnesses. It is also known to be effective in treating patients with chronic fatigue syndrome who tend to feel tired despite lack of any underlying causes. It can also improve stamina for patients in the recovery process. As the overall body condition betters, the facial complexion also improves.

Another well-known example of boyak is Gyeong-Ok-Go. Korean history records this boyak as a life-extending medication sought after by a king during the Joseon Dynasty. Donguibogam states many effects of Gyeong-Ok-Go, some of which say that the grey hair turns black, lost teeth grow back, and the gait becomes as fast as that of a horse. Although it is an exaggerated and somewhat amusing statement, it is meant to be a reflection of the good effects of Gyeong-Ok-Go.

Gyeong-Ok-Go’s main ingredients are ginseng, foxglove, poria cocos, and honey. Individually, ginseng boosts energy, foxglove replenishes yin, poria cocos helps digestion and eliminates waste matter out of the body, and honey is helpful in taking the boyak with its sweet taste and nutrients. Combined, Gyeong-Ok-Go replenishes spent energy to strengthen our body’s natural ability to protect itself. Much like Gong-Jin-Dan, it has a wide usage for the patients with weak constitution, and it is particularly helpful for patients who continuously cough and feel weakened.

Although Gyeong-Ok-Go’s effectiveness is its core value, it is all the more precious because it takes much time and effort to make. Ingredients are finely ground and mixed with honey to make a thickened mixture, which is then put in a ceramic pot to be boiled for three straight days in a water bath. The mixture is then cooled for a whole day in cold water, and then heated for another day in water bath before it is finished. Preparing all the ingredients and reducing it to its final state takes about a week in total. Some of the process is now automated, but when I used to prepare Gyeong-Ok-Go several years ago, the whole process was quite taxing on the body, and I had to take some of the finished boyak to recover my own strength.

Another well-known example is “Sib-Jeon-Dae-Bo-Tang,” which sometimes is taken as a tea. It contains 10 ingredients that replenish qi (of yang – positive characteristics) and blood (of yin – negative characteristics) at the same time. In Eastern philosophy, number 10 signifies completeness. Of the 10 ingredients, four of them replenish qi and four others replenish blood. Out of the other two, cinnamon works as a heat source, while milk vetch root, the final ingredient, works as a lid on the pot. Combined, all 10 ingredients work with each other to enhance each other’s effectiveness, which is a “complete” prescription to replenish qi and blood. Although the recipe of the herbs is used to make a tea, it is a medication that is meant to be taken when patients display symptoms of spent qi and blood.

The writer practices Korean Oriental medicine at the UN Oriental Medical Clinic in Hannam-dong, Seoul. He can be reached at sung_hun@naver.com.