The theories of Yin-Yang and the Five Elements are methods used by ancient people to view and explain the world; they serve as both a worldview and a methodology, applicable to all things in the world. Traditional Chinese Medicine (TCM) believes that the human body is centered around the Five Organs, which are interconnected through the meridians, tightly linking various organs, orifices, skin, muscles, and bones into a unified whole. The relationships among the Five Organs and Six Bowels are particularly emphasized by physicians throughout history, guiding TCM diagnosis, treatment, and health preservation.
The term “Five Organs and Six Bowels” has been used by the Chinese for thousands of years. Traditional TCM posits that “Organs” refer to solid organs, with five in total: the liver (Gan), heart (Xin), spleen (Pi), lungs (Fei), and kidneys (Shen) (do not refer to them in the order of the Five Elements, as that would be too superficial); “Bowels” refer to hollow containers, with six in total: the gallbladder (Dan), small intestine (Xiao Chang), stomach (Wei), large intestine (Da Chang), bladder (Pang Guang), and San Jiao (Triple Burner). The Five Organs belong to the interior, hence are Yin, while the Six Bowels belong to the exterior, hence are Yang. The liver and gallbladder are interrelated; the heart and small intestine are interrelated; the spleen and stomach are interrelated; the lungs and large intestine are interrelated; the kidneys and bladder are interrelated; the pericardium and San Jiao are interrelated. Additionally, there are six Extraordinary Organs, namely the brain (Nao), marrow (Sui), bones (Gu), vessels (Mai), gallbladder (Dan), and uterus (Zi Fu).
Eastern teachers believe that the TCM theories of Yin-Yang and the Five Elements establish the liver, heart, spleen, lungs, and kidneys as the Five Organs, yet a sixth organ (San Jiao) emerges, along with the pericardium, which seems disconnected from the Five Elements, making it unreliable. The pericardium belongs to the heart system and does not need to be classified as a separate organ. San Jiao refers to the upper, middle, and lower Jiao collectively, and is not an independent internal organ; it should not be treated as a “Bowel”. The Huangdi Neijing (Yellow Emperor’s Classic of Medicine) states, “San Jiao is the official of the waterways, from which the water pathways emerge,” indicating that San Jiao is merely a waterway, not a Bowel, and could possibly refer to the three exits of the male and female anatomy (vagina, urethra, anus), thus the term “Bowel” can be eliminated. Therefore, to strictly adhere to the laws of the Five Elements, the Five Organs and Six Bowels should be revised to Five Organs (liver, heart, spleen, lungs, kidneys) and Five Bowels (gallbladder, small intestine, stomach, large intestine, bladder).
Some may argue that the term “Five Organs and Six Bowels” is mentioned in the Huangdi Neijing or in the works of certain ancient masters, but those classical texts may not have been perfect at the time of their establishment and have been continuously developed and refined over time. For example, the Huangdi Neijing was initially drafted or designed by the Yellow Emperor, but was completed during the Warring States to Qin and Han periods, and continued to be revised and supplemented from the Eastern Han to the Sui and Tang dynasties. Therefore, it is not unreasonable to modify things that are no longer suitable today.
The Extraordinary Organs include the brain, marrow, bones, vessels, gallbladder, and uterus. Since the gallbladder has already been included among the Bowels, there is no need to include it among the Extraordinary Organs to make up the number six, which does not conform to the Five Elements. Considering the uterus, Eastern teachers believe that the gallbladder referred to here is the male organ, not the internal gallbladder, but rather the testicles. In ancient times, there were no terms like uterus, ovaries, or testicles; the ovaries were referred to as the “female organ” and the uterus as the “organ palace”. Therefore, the male testicles were also called the gallbladder. The Ling Shu (Spiritual Pivot) states: “The Chong and Ren vessels both originate from the organ, ascending along the back, serving as the sea of meridians.” This organ does not solely refer to the female organ; males should also have one. If males do not have a “organ”, why do the texts state that the Chong and Ren vessels both originate from the organ?
Later generations believed that the Chong, Ren, and Du vessels all originate from the organ. Ming and Qing dynasty physicians believed that this gallbladder is the essence chamber, stating that this is the male organ. Personally, I believe that the essence chamber is similar to the concept of the uterus, and it is inconsequential to refer to the male organ as the organ palace, but there is no need to use such an outdated name; the female organ is now the ovary, and the male organ is now the testicle.
Thus, it can be revised to testicles (ovaries). This results in five Extraordinary Organs: the brain, marrow, bones, vessels, and testicles (ovaries).
Revised TCM Organ Theory by Eastern Teachers:
Our ancestors discovered and believed that the natural world is a vast universe, while the human body is a small universe. The natural world has wood, fire, earth, metal, and water, while the human body has the liver, heart, spleen, lungs, and kidneys, which correspond to each other. Through thousands of years of observation, research, and clinical practice, humans have matched the Five Organs and Six Bowels with their attributes from the natural world, facilitating understanding and research.
“Wood is called bending and straightening,” representing growth, rising, and smoothness, corresponding to the liver in the human body.
“Fire is called rising flames,” representing warmth and upward qualities, corresponding to the heart in the human body.
“Earth is the source of crops,” representing generation, bearing, and acceptance, corresponding to the spleen in the human body.
“Metal is called transformation,” representing sinking, purging, and gathering, corresponding to the lungs in the human body.
“Water is called moistening and descending,” representing nourishment, downward movement, coldness, and storage, corresponding to the kidneys in the human body.
Thus, the correspondence between the Five Organs and the Five Elements is: the liver belongs to wood, the heart belongs to fire, the spleen belongs to earth, the lungs belong to metal, and the kidneys belong to water.
The Five Organs: includingthe liver, heart, spleen, lungs, and kidneys..
The structural form is relatively solid internally. The physiological function is to generate and store essence and qi. The functional characteristic is to store essence and qi without leaking; if it leaks, one will become ill, hence it is full but cannot be solid, with softness and tranquility being the norm, refining essence into qi.
TCM definitions of the Five Organs and Six Bowels differ from Western medicine. Western medicine views organs from an anatomical perspective, recognizing each as a distinct organ. In contrast, TCM sees the organs as a physiological functional system, which may simultaneously perform the functions of several organs as defined by Western medicine.
The liver system (liver-gallbladder-tendons—eyes—nails);
The heart system (heart-small intestine-vessels-tongue-face);
The spleen system (spleen-pancreas-stomach-muscles-mouth-lips);
The lung system (lungs-large intestine-skin-nose-hair);
The kidney system (kidneys-bladder-bone marrow-ears-hair).
These five functional systems are not isolated from each other but are closely interconnected. The unity and opposition between the systems are necessary guarantees for maintaining the coordinated balance of physiological activities in the human body.
The Five Organs are described as follows::
(1)The Liver
The liver stores the soul, the general’s organ, where strategies emerge. It belongs to the wood element. The liver governs smooth flow, stores blood, connects with tendons, manifests in nails, opens to the eyes, corresponds to anger in emotions, and tears in fluids.
The nature of the liver is particularly similar to that of wood, as it is associated with growth and regulation, corresponding to the energy of spring, thus it belongs to the wood element. It is interrelated with the gallbladder and is part of the immune system.
In fact, people with a quick temper often have excessive liver fire. Therefore, when someone is angry, do not argue with them. Why? Because their liver qi is too strong and transforms into fire, which they cannot control. An irritable person often slams the table to release this anger; they must express it, or else it will harm their health. Once the anger dissipates, they will naturally calm down. However, if a person is constantly angry, it can lead to high blood pressure or even promote liver fibrosis. A classic example is Zhou Yu from the Three Kingdoms, who died from a sword wound after a fit of rage, exemplifying the saying “great anger harms the liver.” Maintaining a tolerant attitude towards others and oneself, and keeping a peaceful mindset in life is crucial for health.
Governing smooth flow: It maintains the smooth flow of qi throughout the body, ensuring it is unobstructed and not stagnant, dispersing rather than accumulating. This indicates that the liver, like trees, delivers clean blood throughout the body, nourishing growth.
The governing of smooth flow refers to the functions of guiding and excreting. The liver’s detoxification function is part of this excretion. Guiding refers to the smooth flow function; for example, when a person is angry, the liver will take on the role of guiding. The governing of smooth flow encompasses three aspects.
The first is governing emotions. The liver is the center for emotional release in the body. Joy, sadness, anger, etc., are all governed by the liver. Therefore, anger can harm the liver. Some people do not smoke or drink but still suffer from severe fatty liver, which is caused by anger.
The second is governing digestion. If a person has poor digestion, it may be due to spleen and stomach issues, but it can also be a liver problem. For example, when someone is angry, they may not want to eat, which is because the liver governs digestion. Thus, sometimes digestive issues that do not improve with harmonizing methods may be due to liver problems, as in the Five Elements, wood overcomes earth. Therefore, people with liver issues often have poor appetites.
The liver and gallbladder are interrelated. The gallbladder stores bile, which is secreted by the liver. When needed, bile enters the small intestine to assist in digestion. Bile primarily aids in the digestion of fats and oily foods. If a person feels nauseous after eating fatty meat, it indicates poor liver function and insufficient bile secretion. Another scenario is when bile is secreted normally, but it goes to the wrong place, such as in bile reflux gastritis or bile reflux esophagitis, where bile enters the stomach and esophagus, causing excessive gastric acid, leading to chronic gastritis or gastric ulcers. Why does bile reflux occur? It may be due to anger or significant work stress.
The third is governing female menstruation. Where does menstruation come from? It comes from the liver. TCM believes that menstruation is the blood stored in the liver flowing to the uterus. Western medicine believes it is caused by the shedding of an egg.
Women may experience several menstrual issues: one is insufficient liver blood storage, leading to no menstruation. Blood must be nourished; only by nourishing the blood can menstruation occur. The second is the presence of blood stasis, blood clots, and purple or black menstruation. The third is irregular menstrual cycles. Women typically stop menstruating at the age of forty-nine because the amount of blood stored in the liver transitions to a male-like state, becoming similar to males. A part of female characteristics disappears. Therefore, to maintain youthfulness, women must ensure sufficient liver blood storage. This requires consuming harmonizing foods to nourish the blood. There is a condition called menopause syndrome, where women become irritable during menopause. This is because the liver governs emotions, and changes in liver function lead to emotional changes. Gradually, as the liver adapts to these changes, a person’s emotions stabilize.
The fourth is governing male ejaculation. Male infertility may not necessarily be a kidney issue; it could also be a liver issue. An ancient poet named Li Bai was called the “Immortal of Wine”. None of his descendants were normal; they were all mentally challenged. This was because his excessive drinking harmed his liver, affecting sperm quality. Therefore, when planning to have children, doctors generally recommend abstaining from alcohol for a year in advance. This can improve sperm quality, leading to smarter children. The liver governs sperm quality. In ancient times, it was said that alcohol could invigorate blood and resolve stasis, which differs from modern alcohol. The alcohol produced after the Ming dynasty is distilled, while ancient alcohol did not exceed 10 degrees. Today’s alcohol content is generally much higher.
The fifth is governing fluid metabolism. The spleen’s water must rise to the lungs, and the liver provides the force for this upward movement. Some patients with hepatitis B may develop ascites in the late stages due to the liver’s inability to raise the spleen’s water to the lungs. When the water does not rise, it falls into the abdominal cavity, leading to liver cirrhosis and ascites.
Storing blood:The liver is the storage site for blood, purifying it. The liver’s detoxification process is the process of cleaning the blood; thus, the liver is the primary detoxifying organ in the body! The liver stores blood like a sponge absorbs water. Each liver cell absorbs blood. Liver disease primarily manifests as cirrhosis, where cells no longer absorb blood. We can assess the state of liver blood by examining the condition of the nails and eyes. The nails on a person’s hands are a barometer of liver blood. If the nails are thinner, more brittle, whiter than average, it indicates insufficient liver blood. The liver opens to the eyes; if the eyes are often dry and tear easily in the wind, it indicates insufficient liver yin blood.
Connecting with tendons: When tendons, ligaments, and fascia undergo changes, blood does not nourish the tendons, leading to joint movement difficulties, fatigue, or numbness in limbs, and impaired flexion and extension, resulting in hand and foot tremors. This indicates that tendon function is closely related to liver function. What we commonly refer to as leg cramps is related to liver issues. Some people experience leg cramps when swimming in the summer. As we know, rubber bands elongate in water and contract in sunlight. The tendons in the human body behave similarly; in summer, they contract, and suddenly entering the water causes them to stretch, leading to cramps. When the body’s tendons lack water, they also cramp. And what is this water? It is liver yin. Therefore, those who are easily angered will harm their liver, making them prone to cramps. Tendons are located at the joints and are responsible for joint movement. If a person’s joints feel tight, it is also due to liver yin deficiency. Liver yin is like the lubricant for moving parts; older individuals often feel their joints are not flexible, which is also caused by liver yin deficiency. TCM has a saying: “As people age, their tendons and bones weaken.” Tendons refer to the liver, and as people age, the liver ages first, regardless of gender.
Its manifestation is in the nails: If the nails are thin, soft, brittle, dry, lack luster, or even deform, it indicates liver dysfunction. Conversely, changes in the nails can also indicate internal liver dysfunction. What is manifestation? When a lamp is bright enough, it emits light. This means that when a person’s liver qi is sufficient, they can shine. When liver qi is insufficient, the nails become dry, dark, and crack. Elderly individuals often have dry nails due to severe liver yin deficiency.
Opening to the eyes: Insufficient liver yin leads to dry eyes; insufficient liver yang leads to unclear vision; liver wind-heat leads to red, itchy, painful eyes; liver fire rising leads to red, swollen eyes. Eye issues include: nearsightedness, farsightedness, amblyopia, cataracts, etc., all of which are related to the liver.
In emotions, it corresponds to anger: Irritability and anger.
In fluids, it corresponds to tears: Dry eyes, excessive tearing, or eye discharge.
The liver (gallbladder) is part of the immune system, with a facial color of green. Anger harms the liver; those who easily get angry are most likely to harm their liver. Observing the face can reveal three reflection points for the liver: first, spots, dots, or pimples on the bridge of the nose indicate decreased liver function, while a greenish hue indicates severely impaired liver function; second, from the center of the eyebrows outward (temple area), the appearance of age spots indicates lower liver function; some people may experience tearing when squinting, which also indicates liver function issues. The gallbladder area is located on the slopes on both sides of the nose; gallbladder inflammation and gallstones are caused by the liver’s detoxification function being impaired, while women experiencing butterfly spots or acne are due to endocrine disorders in the reproductive system.
Digestion: bile is secreted by the liver into the gallbladder and duodenum to assist in the digestion and absorption of nutrients. Pathological changes can lead to bitter water reflux, indigestion, bloating, and abdominal distension.
Abnormal liver wood system function often manifests as bitter mouth, dizziness, dry eyes, red, swollen eyes, distension in both sides, irritability, liver disease, high blood pressure, high blood lipids, and dry nails.
So how do we nourish it? Sour flavors, green colors, and the sound “xu” are all related to the liver. Therefore, foods with sour flavors like black plums, vinegar, and hawthorn, as well as green foods like mint and celery, are excellent for liver nourishment. Additionally, foods like chrysanthemum, onions, lychee, papaya, peach, and carp are also representative of liver-nourishing foods. In daily life, frequently making the sound “xu” also benefits liver function.
Many people feel distension in the sides when they are angry. This is because the liver meridian passes through the sides. In TCM health culture, tapping the sides helps the liver meridian’s qi and blood to circulate, making it a simple and effective method for liver nourishment. For those with excessive liver fire, regularly tapping the sides or gallbladder meridian helps to clear and release liver fire.
(2)The Heart
The heart houses the spirit. It is the monarch’s organ, where clarity emerges. It belongs to the fire element. The heart governs blood vessels, governs the spirit, corresponds to joy in emotions, corresponds to sweat in fluids, connects with the pulse, and manifests in the face, opening to the tongue.
The heart is warm, upward, and hot, resembling the nature of fire, thus it belongs to the fire element and corresponds to summer energy. The heart is interrelated with the small intestine and is part of the circulatory system.
TCM states that the heart houses the spirit; when the heart’s qi and blood are abundant, the spirit is nourished, leading to clarity of mind, quick thinking, and sweet sleep. Conversely, if a person’s memory declines, and sleep is shallow with many dreams, it indicates insufficient heart qi and blood, which must be replenished quickly.
Governing blood vessels: Blood refers to the blood system, and vessels refer to the circulatory system. The heart governs these two systems. Heart blood deficiency leads to palpitations, anxiety, and a pale complexion. Heart blood stasis leads to chest pain and a grayish complexion.
Governing the spirit: Our thoughts originate from the brain, but the brain is also controlled by the heart. Poor memory is caused by insufficient oxygen supply to the brain from the heart. When a person thinks, they require 90% of the body’s oxygen, and 70% at rest, making the brain a highly oxygen-consuming organ. Symptoms of insomnia, vivid dreams, restlessness, slow reactions, forgetfulness, and mental fatigue indicate heart issues.
Governing the spirit and governing consciousness are not the same. In treating illness, it is crucial to determine whether a person can still be treated by observing their spirit, which is indicated by the luster of their face. If there is luster, it indicates that the person still has vitality. However, some patients, such as those in the late stages of cancer, may have a dull complexion, indicating that their vitality has been depleted, and they can no longer be treated. In such cases, it is not advisable to use our products to avoid damaging our reputation. Additionally, one can assess a person’s condition by their scent; if a person emits a foul odor, it indicates that they are already gravely ill and cannot be treated.
In ancient times, a famous physician named Bian Que saw a coffin on the road and said that the person inside was not dead, judging by the smell. Some people may appear to be in a state of false death, such as being choked. Therefore, in ancient times, a person who died in summer would be left for twenty-one days, and in winter for forty-nine days, to avoid the risk of false death. Some people may seem fine one day and then suddenly pass away, but they may have had warning signs that were overlooked. Thus, TCM’s methods of observation, listening, inquiry, and pulse-taking are crucial.
In emotions, it corresponds to joy: Excessive joy can harm the heart. This means that excessive joy can damage heart function, as exemplified by the character Fan Jin in the story of the imperial examination, who suffered heart damage from excessive joy.
In fluids, it corresponds to sweat: Movement leads to increased sweating.
In the body, it connects with the pulse, and its manifestation is in the face: Heart issues can lead to heart attacks, angina, coronary heart disease, etc. Excessive heart qi leads to a red face, while heart blood stasis leads to a purple complexion, indicating weak blood circulation. Heart disease patients may have a purple complexion for this reason. In winter, our faces are least afraid of the cold. Why? Because the heart governs the vessels, and the vessels are blood vessels. The face has the most blood vessels, so facial expressions are the richest. Since blood supplies oxygen and energy, a well-oxygenated face is less susceptible to cold. The Five Organs revolve around the heart; in TCM, facial appearance reflects heart qi, as the heart’s blood nourishes the Five Organs, while the kidney’s yin energy and the stomach’s qi nourish the Five Organs.
Opening to the tongue: The tongue is the sprout of the heart. Ulcers on the tongue indicate excessive heart fire. Ulcers on the lips indicate excessive stomach fire. The tongue has the function of perceiving taste. Heart vessel deficiency leads to a wrinkled or cracked tongue. Heart fire rising leads to a bright red tongue tip. Heart blood stasis leads to a purple tongue. Abnormal heart spirit leads to a curled tongue, stiff tongue, crooked tongue, or speech difficulties.
TCM assesses heart function by observing the tongue’s shape and color changes, as well as the fluency of speech. For example, individuals with frequent tongue ulcers have excessive heart fire; those who frequently pause while speaking are likely fatigued, indicating insufficient heart qi. If the veins under the tongue are dark and swollen, it indicates cardiovascular issues, such as arterial sclerosis.
The heart is interrelated with the small intestine. The small intestine’s function is to separate clear from turbid. The food and drink we consume are separated in the small intestine. Water enters the bladder, while food enters the large intestine. Therefore, if there are issues with the small intestine, both bowel and bladder functions may be affected. If only bowel issues arise while bladder function is normal, it indicates a large intestine problem. Conversely, if bladder issues arise while bowel function is normal, it indicates a small intestine problem. This distinction is crucial. If the small intestine is overheated, it can lead to facial acne, as the heart’s manifestation is in the face.
Heart fire system dysfunction often presents with symptoms such as palpitations, chest pain, blue lips and nails, mouth and tongue ulcers, insomnia, vivid dreams, nervous exhaustion, and coronary heart disease. What effective methods does TCM offer for these symptoms?
According to the Five Elements health culture, red foods such as red dates, red peppers, red beans, cherries, chicken and duck blood, and longan are all related to the heart fire system and can nourish the heart. The best foods for clearing heart fire are lotus seeds and bitter melon, both of which are bitter and belong to the heart fire system, capable of clearing heart fire. In daily life, frequently making the sound “he” also benefits heart function.
Internally, we can promote heart qi and blood circulation through simple methods such as tapping the pericardium meridian, massaging Neiguan, striking Daling, and patting Jiquan.
Among the many herbs, Sanqi (Panax notoginseng) is the most effective for invigorating blood and resolving stasis in treating coronary heart disease, while Lingzhi (Reishi mushroom) has excellent effects on nourishing the heart and calming the spirit. Dendrobium (Shi Hu) is best for nourishing heart yin and replenishing heart qi, while Suan Zao Ren (Sour Jujube Seed) is the most potent for calming the spirit and aiding sleep.
(3)The Spleen
The spleen stores intention. It is the granary organ, from which the five flavors emerge. It belongs to the earth element. It governs transformation and transportation, corresponds to thought in emotions, saliva in fluids, connects with muscles, governs the four limbs, opens to the mouth, and its manifestation is in the lips. It is the foundation of postnatal life and the source of qi and blood transformation.
TCM believes that the stomach governs reception, while the spleen governs absorption. The spleen and stomach are collectively referred to as the “granary organ.” The spleen shares the same characteristics as earth, which is the source of all things, thus the spleen belongs to the earth element and corresponds to the energy of late summer. It is interrelated with the stomach and is part of the digestive system.
The spleen, belonging to the spleen-earth system in the Five Elements, is the “production factory” of qi and blood in the human body. Its physiological function is “governing transformation and transportation,” which means digesting food into nutrients (i.e., qi and blood) and transporting them throughout the body.
Physicians throughout history have placed great importance on the health-preserving role of the spleen and stomach. The Huangdi Neijing states: “The spleen is the foundation of postnatal life, governing transformation and generating qi and blood.” This means that the spleen and stomach are the “foundation of postnatal life” for human health and the source of qi and blood generation. The health of the spleen and stomach is closely related to a person’s emotions; excessive thinking can harm the spleen. For example, Zhuge Liang from the Three Kingdoms died at the age of 54 due to excessive labor and overthinking, which led to a lack of appetite and weakened spleen and stomach, ultimately resulting in insufficient qi and blood production, leading to his demise.
Governing transformation: This refers to the digestive system. For example, gastritis, gastric ulcers, duodenal ulcers, abdominal bloating, and the blood exchanged in the lungs are all produced by the spleen. The components of blood are complex, including red blood cells, white blood cells, platelets, hemoglobin, calcium, iron, zinc, magnesium, etc. Simply having low blood components does not necessarily indicate poor hematopoietic function. For instance, a pregnant woman may have normal blood indicators before childbirth, but after giving birth, she may have insufficient milk, which is actually due to a lack of blood. If a person’s blood has too many platelets, it can lead to high viscosity, and high blood lipids are also a hematopoietic issue (excessive hematopoiesis). The spleen governs the upward movement of clear fluids and controls blood flow; if the spleen’s function is disordered, it can lead to abdominal bloating, loss of appetite, loose stools, fatigue, weight loss, dampness, phlegm, fluid retention, and even edema. The spleen controls the distribution of fluids throughout the body, and if the spleen’s distribution function is disordered, it can lead to systemic edema.
In emotions, it corresponds to thought: Excessive thinking can lead to qi stagnation and qi stagnation can lead to loss of appetite, dizziness, and abdominal bloating.
In fluids, it corresponds to saliva: Increased secretion of oral fluids leads to drooling.
In the body, it connects with muscles and governs the four limbs: Muscle refers to the muscles. Severe muscle weakness and atrophy are related to the spleen. Obesity and weight loss are also related to the spleen. The spleen generates blood and governs transformation, delivering nutrients into the bloodstream; the spleen controls blood, having the ability to regulate blood flow within the vessels; the spleen governs muscles, and when the spleen is healthy, the muscles are well-developed and strong; the spleen governs the four limbs, and when its function is good, the limbs are strong.
Opening to the mouth: Mouth ulcers are related to the spleen, so the spleen must be adjusted. If the spleen’s function is impaired, the mouth will taste bland and appetite will decrease; if damp-heat obstructs the spleen, the mouth will taste sweet, sticky, foul, dry, and have noticeable teeth marks on the sides of the tongue; oral symptoms may include frequent ulcers, sores, or swollen gums, and cracks at the corners of the mouth. In TCM, a simple way to assess the state of qi and blood is to observe the color of the lips. Since the spleen opens to the mouth, the color of the lips represents the state of qi and blood. If the lips are pale or dull, it indicates insufficient spleen qi, leading to insufficient qi and blood production, suggesting that the person is likely to be qi and blood deficient.
Its manifestation is in the lips: The relationship between the spleen and the lips indicates that cracked lips are due to spleen yin deficiency, pale lips indicate anemia, and purple-black lips indicate blood stasis. If the spleen’s function is impaired, the lips will appear pale; if spleen fire is excessive, the lips will appear bright red; if damp-heat obstructs the spleen, the lips will become dry and peel.
The foundation of postnatal life and the source of qi and blood transformation: The spleen (stomach) belongs to the digestive system, and observing the facial color can indicate whether the spleen is functioning well. The spleen is the foundation of postnatal life; TCM states that excessive thinking can lead to qi stagnation, which can cause loss of appetite and poor qi and blood transformation. The spleen is reflected at the tip of the nose; if there are blisters or discoloration, it indicates that spleen function is declining, leading to spleen deficiency. Spleen dysfunction can also lead to stomach function decline, and if stomach function declines, all the organs will be affected because “the stomach is the mother of the Five Organs.” The stomach’s reflection point is on both sides of the nose; if there are abnormal colors, pimples, or deep discoloration at the base of the nose, it indicates a history of stomach issues for at least 3-5 years. Rosacea also indicates digestive system issues, such as chronic gastritis, gastric acid, bloating, gastric ulcers, and duodenal ulcers, which, if neglected for a long time, can lead to cancer.
The spleen and stomach are interrelated. The stomach has digestive functions, breaking down food through peristalsis and gastric acid. Peristalsis can grind food, while gastric acid can dissolve food. Therefore, the stomach is an acidic environment. The so-called acid-base balance refers to the body’s fluids. The acidity and alkalinity of various organs in the body differ. The stomach requires a strongly acidic environment, so one should not drink large amounts of water after meals, as this can lead to indigestion. The stomach has a membrane called the gastric mucosa, which prevents gastric acid from eroding the stomach wall. The gastric mucosa only absorbs alcohol. 20% of alcohol is absorbed by the gastric mucosa, while 80% is absorbed by the liver. Some people may suffer from gastric perforation or bleeding due to excessive alcohol damaging the gastric mucosa, allowing gastric acid to enter the stomach wall and cause perforation.
Abnormalities in the spleen-stomach system often manifest as indigestion, loss of appetite, post-meal bloating, nausea, vomiting, belching, heartburn, diarrhea, constipation, gastritis, and gastrointestinal ulcers. We can assess the spleen-stomach function based on the presence or absence of these symptoms. If these symptoms are present, it indicates that the spleen-stomach system is problematic. What should we do?
According to the Five Elements health culture, yellow foods, sweet flavors, and the sound “hu” are all related to the spleen-stomach system and can nourish and benefit the spleen-stomach qi. Therefore, individuals with spleen-stomach issues should wear yellow clothing and use yellow colors in their living spaces. In terms of diet, they should consume more yellow and sweet foods, such as millet, sweet potatoes, corn, pumpkin, and yellow beans, which are all excellent for nourishing the spleen and stomach. In daily life, frequently making the sound “hu” also benefits spleen-stomach function. The idea that sound can heal is not mystical; it is similar to Western music therapy. The Shiji (Records of the Grand Historian) states: “Music stirs the blood and circulates the spirit,” indicating that sound can indeed reflect a person’s physical condition and promote recovery from illness.
Within our bodies lies the power to nourish the spleen and stomach. There is a saying that “massaging Zusanli daily is equivalent to eating a whole chicken,” meaning that regularly tapping the Zusanli point can enhance the spleen-stomach’s transformation function. Additionally, abdominal breathing, abdominal massage, or squatting can strengthen the spleen-stomach system.
In herbal health, Lingzhi (Reishi), ginseng, natto, Bai Zhu (Atractylodes), and Fu Ling (Poria) are all excellent for boosting qi and strengthening the spleen.
(4)The Lungs
The lungs house the corporeal soul. They are the organ of regulation, where the treatment of qi occurs. It belongs to the metal element. The lungs govern qi, control respiration, govern the dispersal and descending of qi, regulate the waterways, and are the master of the hundred vessels, assisting the heart in regulating qi and blood circulation, connecting to the throat, manifesting in the skin, and corresponding to hair, opening to the nose, and corresponding to sadness in emotions.
The lungs are the highest organ in the human body, hence referred to as the “canopy.” The lungs are delicate organs; their nature is clear and empty, unable to tolerate any foreign substances, or else it will lead to coughing and other symptoms. The lungs have a nature of purging and gathering, resembling the characteristics of metal, thus they belong to the metal element and correspond to autumn energy. The lungs are interrelated with the large intestine and are part of the respiratory system.
Governing qi, controlling respiration, governing dispersal and descending: Symptoms include chest tightness, nasal congestion, shallow and rapid breathing, phlegm, cough, shortness of breath, and difficulty breathing. The lungs govern defensive qi, which has three functions:
A: Governing sweating. Whether a person sweats or not is determined by the lungs. Some people sweat a lot, while others do not sweat much, which is related to lung qi. This condition can be adjusted with Lingzhi. The normal body temperature is between 35 and 37 degrees Celsius; in summer, when it is hot, the body sweats to regulate temperature. In winter, when it is cold, the body does not sweat to maintain temperature. If a person does not sweat at all in summer, they are likely to have a short life, as lifespan is related to cellular metabolism. Scientists estimate that a person’s lifespan can reach 120 years based on cellular metabolism calculations. When body temperature is high, metabolism speeds up; those who do not sweat often have higher body temperatures, leading to faster cellular metabolism and shorter lifespans. Therefore, it is essential for people to sweat, but excessive sweating can harm yin. Many early-stage diabetes patients, when blood sugar has not yet risen, may sweat excessively, leading to yin deficiency. Thus, diabetes patients are generally yin deficient.
B: Governing sleep. Sleep is not solely governed by the heart; it is also related to the lungs. TCM categorizes sleep into three levels. The first level is the heart level, where taking a sedative may suffice. The second level is the liver level, which also governs sleep. The third level is the lung level. When a person experiences insomnia that does not respond to either Western or Chinese medicine, it indicates a lung issue. This is caused by lung qi disorder.
C: Protecting the body surface. Children are prone to colds due to lung issues, as the lungs are the last organ to fully develop. Premature infants require oxygen boxes because their lungs are not fully developed and their respiratory function is poor. The lungs take over seven months to develop fully, but their function may not be optimal for three years. Generally, the later a child is weaned, the weaker their immune system becomes. Infants must consume breast milk, but the duration should not exceed eight months; ideally, weaning should occur at six months, as this is when the child’s immune system is forming. Therefore, when infants are six months old, they may develop a fever, which is the first sign of immune system development. Human immune adjustments occur four times. The first is at birth. At this time, the child may develop a fever. If the constitution is strong, it may not require intervention; exposure to sunlight or consuming egg yolk may suffice. This is what TCM refers to as transformation, akin to a snake shedding its skin. Nowadays, many children have weak constitutions and struggle to recover independently, often requiring hospitalization. We must assess whether a child’s fever is pathological or a normal adjustment; we cannot rely solely on temperature readings but must also consider the child’s overall condition. If a child has a fever but is energetic and active, it is a normal adjustment. If they are lethargic and weak, it indicates a pathological fever. When a child eats something black, they may develop a fever, leading parents to believe our products are harmful; however, this is merely a sign that our products have adjusted their immune system. Fever occurs when immune cells engulf virus cells, indicating that the immune system is functioning. Western medicine often controls fever with a drug called dexamethasone, which primarily functions to lower immunity. When immunity is compromised, fever will not occur. This drug can reduce fever within two hours, but the virus will then enter the body. Once this illness is resolved, the next occurrence will be harder to treat, leading to shorter intervals between illnesses and increased difficulty in recovery.
Governing the regulation of waterways: The lungs govern the metabolism of water and fluids; if the waterways are obstructed, edema may occur. Which part of the water does the lungs metabolize? The water we drink first enters the stomach, then the spleen absorbs it and raises it to the lungs, where the lungs distribute it throughout the body. Sometimes, lung edema occurs due to poor lung water metabolism. What is the function of lung water metabolism? Some elderly individuals may experience urinary incontinence when they cough. This is a lung issue. For example, when we use a syringe to draw water, if we turn it upside down, the water will not flow out due to pressure. When the plug is removed, the water will flow out. The lungs act as this plug. When lung qi is weak, a cough can release the plug, leading to urination. This is not a kidney issue but a lung issue. Another scenario is when urine cannot be expelled, such as in prostatitis. In this case, lung qi must be opened. What products can be used to open lung qi? Generally, we use Cordyceps or Lingzhi for this purpose.
Governing the hundred vessels: The lungs are the master of the hundred vessels, assisting the heart in regulating qi and blood circulation. The lungs and large intestine are interrelated; if the lungs are functioning well, the large intestine can also function well. Conversely, if the large intestine is functioning well, the lungs can also function well. For example, if lung qi is stagnant, it can lead to constipation, while if the large intestine is obstructed, it can lead to lung qi dysfunction, resulting in shortness of breath and wheezing. In treatment, if the lungs have excess heat, it can be purged through the large intestine, allowing heat to be expelled. Conversely, if the large intestine is obstructed, lung qi can be cleared to facilitate the large intestine’s qi flow.
The lungs and large intestine are interrelated; when a person needs to defecate, it is the lung qi that facilitates the process. The symptoms of the skin are also related to the large intestine; in some cases, TCM may not directly treat the lung meridian but may directly address the large intestine meridian, as clearing the fire from the large intestine can resolve issues.
In the body, it connects with the skin, and its manifestation is in the hair: All skin diseases are related to lung issues. If the hair follicles are problematic, it is due to lung issues. The skin’s defensive function weakens, making it prone to colds, and the skin becomes dry and withered, easily inflamed, with many clogged pores leading to acne and poor skin quality. The function of hair follicles is to expel sweat. The systems discussed above are nourished by the lungs, operating from the inside out. The occurrence of diseases is from the outside in. Therefore, when a person’s skin issues arise, one should consider that the lungs may also be problematic. TCM’s approach to regulation is based on this mechanism. Our health products aim to adjust the organs before significant damage occurs, achieving prevention of disease and treatment of existing conditions.
Opening to the nose, corresponding to fluids: When we catch a cold, we tend to have a runny nose; nasal inflammation is due to lung issues. If lung qi is lost, it leads to nasal congestion and runny nose, loss of smell, chronic rhinitis, and allergic rhinitis. If lung heat is present, it leads to nasal congestion with yellow, turbid discharge and reduced sense of smell. If lung dryness is present, it leads to nasal dryness. If lung cold is present, it leads to clear nasal discharge. The entry and exit of lung qi occur through the nose. Symptoms such as nasal inflammation and congestion are related to the lungs, but the cause must be identified. For example, lung yin deficiency, lung qi deficiency, and lung blood deficiency require different products for treatment. The nose also has a taste perception function; if one cannot smell anything, it indicates weak lung qi, which requires products like Cordyceps or Lingzhi to adjust lung qi.
In emotions, it corresponds to sadness: Excessive sadness harms the lungs. Sadness can obstruct the flow of qi in the body, so excessive sadness harms the lungs. The character Lin Daiyu, who was often melancholic and sorrowful, ultimately died from lung disease, exemplifying the saying that excessive sadness harms the lungs. Therefore, we should maintain an optimistic mindset and avoid unnecessary sadness, as it is detrimental to lung health.
If pathogenic factors invade the lungs, leading to disordered lung qi, common symptoms include cough, shortness of breath, coughing up blood, susceptibility to colds, chronic bronchitis, asthma, and chronic pharyngitis. Over time, qi stagnation can transform into fire, leading to rough skin and acne.
According to the Five Elements theory, white color, pungent flavor, and the sound “xi” are all related to the lungs, belonging to the lung metal system. Therefore, white foods like tremella, lily, and pear are excellent for nourishing lung yin; pungent foods like ginger juice, onions, and cilantro can open lung qi, especially during wind-cold colds. In daily life, frequently making the sound “xi” also benefits lung function.
In the body’s meridians and acupoints, the Yingxiang point is effective for treating nasal inflammation; regularly massaging this point can effectively prevent nasal inflammation. The Zongzhong point is a key point for regulating lung qi; regularly tapping this area can have beneficial effects on various lung diseases.
Among the herbs that nourish the lungs, Fengdou (Maple Leaf) is the best for nourishing lung yin; Dongchongxiacao (Cordyceps) is best for replenishing lung qi; and Lingzhi (Reishi) has the most comprehensive effects, as it can nourish lung qi and regulate lung qi.
(5)The Kidneys
The kidneys store will. They are the organ of strength, where skills emerge. It belongs to the water element. The kidneys govern water, store essence, and are responsible for growth, development, and reproduction, corresponding to fear in emotions, saliva in fluids, connecting with bones, governing bone marrow, and manifesting in hair, opening to the ears and the two yin. They are the foundation of pre-natal life and the source of storage.
The kidneys, also known as the lower jiao, are cold and descend, thus the kidneys belong to the water element and correspond to winter energy. The kidneys are interrelated with the bladder and are part of the urinary system.
Governing water: Abnormal fluid metabolism can lead to edema. The kidneys are the center of water metabolism in the body. All organs, except the heart, participate in water metabolism, but ultimately, water absorption is governed by the kidneys. Water enters the kidneys after passing through the bladder. The bladder acts like a “pot” that stores water. When the “pot” is heated, the water evaporates, and this vapor is urine; the remaining water in the “pot” is sent to the kidneys, referred to as kidney yin. Therefore, generally, kidney yin deficiency is primarily caused by kidney yang deficiency. Kidney yang is the “fire” beneath the “pot.” Elderly individuals who experience frequent urination at night with clear urine (note: normal urine is light yellow) indicate that this “fire” is absent, causing water to directly become urine. Water is not absorbed, leading to kidney yin deficiency.
Among the seven essential nutrients, water is the most difficult to absorb because it is slippery and may exit the body quickly. Nutritional supplementation is crucial, but it is even more important to ensure that nutrients are absorbed. In TCM, the absorption of water is related to the “fire” being sufficient.
Storing essence: The kidneys store qi; although respiration is governed by the lungs, the inhaled qi must be stored in the kidneys.
Governing growth, development, and reproduction: This includes reproductive organs and functions. Kidney essence deficiency leads to reduced reproductive function, such as male impotence, premature ejaculation, nocturnal emissions, female menstrual irregularities, lack of libido, premature aging, and in severe cases, infertility. The kidneys store essence and govern the reproductive system; if issues arise in the reproductive system, such as prostate enlargement, it indicates insufficient kidney essence, necessitating prompt replenishment of essence.
In emotions, it corresponds to fear: “Fear causes qi to descend, while shock causes qi to become chaotic,” leading to lower abdominal distension and even incontinence.
In fluids, it corresponds to saliva: Saliva is produced from kidney essence. When walking, many physiological reactions occur, one of which is increased salivation. This indicates that your kidney qi and essence are being replenished, as in the Five Elements theory, saliva belongs to kidney water. Therefore, individuals with kidney yin deficiency often experience dry mouths and lack saliva, indicating insufficient kidney essence.
In the body, it connects with bones, governs bone marrow, and manifests in hair: The generation of marrow is related to both pre-natal and post-natal essence, and its functions include nourishing the brain, enriching the bones, and generating blood.
Bones serve to store marrow and support the body. Bone is the hard tissue within or on the surface of the body. There are two types: internal skeletons and external skeletons. The skeleton of humans and higher animals consists of many bones, known as the internal skeleton; the hard shells of soft-bodied animals and the scales or shells of certain vertebrates (like fish and turtles) are called external skeletons. The term “skeleton” usually refers to the internal skeleton.
The skeleton is a hard organ that makes up the internal skeleton of vertebrates, serving functions such as movement, support, and protection of the body; producing red and white blood cells; and storing minerals. The skeleton consists of various shapes, with complex internal and external structures that allow it to maintain hardness while reducing weight. One component of the skeleton is mineralized bone tissue, which has a hard honeycomb-like three-dimensional structure; other tissues include marrow, periosteum, nerves, blood vessels, and cartilage. The human skeleton supports the body and is part of the musculoskeletal system. An adult has 206 bones. Bones are generally connected by joints and ligaments.
There are slight differences in the skeletal systems of yellow and white races; adults and infants also differ. Biologically, there is a curious phenomenon: Caucasians have a total of 206 bones, while Asians, such as Chinese, Koreans, and Japanese, have only 204 bones.
Bones serve as the framework of the body; without bones, the body would be a mass of flesh. The skeleton is located deep within the body, providing support as it is hard. However, we cannot assume that it is an inorganic substance like ceramics or stones; it is a living part of the body.
The kidneys govern the bones and store essence, leading us to ask where this essence is stored. A significant portion is stored in the bones. Children have abundant pre-natal essence, making their bones flexible, sometimes resembling cartilage, and possessing strong growth energy. As they age, their bones become less flexible and strong, and in old age, they may even become brittle. Therefore, children are less prone to injury from falls, while the elderly may suffer fractures from a single fall due to the depletion of pre-natal essence in their bones.
In medicine, bone age is used to determine a person’s biological age. Biological age may differ from chronological age; for example, a person may be 80 years old, but if their bones are as strong as a 40-year-old’s, it indicates that their essence is still abundant, suggesting a potential for longevity. Conversely, if a child is eight years old but has the bone density of an eighteen-year-old, it suggests limited growth potential. Of course, these are extreme examples; generally, bone age aligns with actual age. Archaeologists often determine the age of individuals at death by examining their bones.
(4)The Vessels
Vessels refer to blood vessels and conduits through which blood flows, serving as the “house of blood.” Why can blood flow? Because it is propelled by qi, serving as the pathway for qi and blood circulation, “qi is the commander of blood, and blood is the mother of qi.”
Vessels are distributed throughout the body, existing everywhere. The vessels are closely related to the heart and lungs. The heart and blood vessels are interconnected, forming a relatively independent system. Bones govern the vessels, and they are born with the body. The lungs govern qi, directing the hundred vessels, assisting the heart in regulating qi and blood circulation, thus the physiological and pathological functions of the heart and lungs are closely related to the function of the vessels.
The physiological functions of the vessels can be summarized in two aspects:
First, they serve as the pathway for qi and blood circulation. Qi and blood circulate continuously within the vessels. The vessels exert a certain constraint on qi and blood, guiding them to flow in a specific direction along a defined path.
Second, they transport the essence of water and grains, distributing it throughout the body. The essence of water and grains can only be transported through the vessels to nourish the organs and maintain the normal physiological activities of the various organs.
The ability of the vessels to transport nutrients and circulate qi and blood is related to the functions of the heart, liver, spleen, and lungs. Therefore, changes in the vessels are actually a reflection of changes in the aforementioned organs. If these organs function abnormally, the function of the vessels will also be affected, leading to symptoms such as bleeding, blood stasis, and hardened or twisted vessels.
Additionally, if cold pathogens invade the vessels, it can cause vessel contraction, leading to symptoms such as cold extremities, limb pain, or even necrosis. Qi is the commander of blood, and blood is the dependent of qi. “Nourishing flows in the vessels, while defending flows outside the vessels.” Qi, blood, essence, and defense all revolve around the vessels. The vessels are distributed throughout the body, and from this position, one can discern the conditions of the Five Organs and Six Bowels.
The vessels are flexible; we can think of them as plastic water pipes. New pipes generally do not have issues, but over time, they may age and develop deposits. Human blood vessels are similar; thus, elderly individuals often experience vascular issues, either due to aging vessels or the accumulation of stasis. This leads to a series of cardiovascular diseases. To soften the vessels, it is often necessary to invigorate blood and resolve stasis, so if elderly individuals have stasis, consuming Sanqi powder is beneficial.
(5)The Testicles (Ovaries)
The Testicles
The testicles, also known as the male organ, are the site of sperm production and storage. The testicles primarily include what modern anatomy refers to as the testicles, epididymis, seminal vesicles, and prostate. The testicles are connected to the kidneys and are considered an external system of the kidneys. The Du, Ren, and Chong meridians all originate from here. They have the functions of generating and storing sperm, governing reproduction. The testicles are also referred to as the external kidneys, “the testicles are the external organs of the kidneys” (Classified Evidence of Medicine, Volume One). “The external kidneys are the testicles” (Essentials of Chinese and Western Medicine). They are also called “semen,” as “the eunuch loses his semen early, hence he cannot reproduce. Semen refers to the male organ, which is also referred to as the testicles” (Danbo Yuanjian’s notes on Ling Shu, Five Sounds and Five Tastes). Therefore, the functions of the testicles are closely related to the liver, kidneys, and the Du, Ren, and Chong meridians.
The Ovaries
The ovaries, also known as the female organ, include the fallopian tubes, ovaries, and appendages, located in the lower abdominal cavity and connected to the uterus, serving as female reproductive organs. Their physiological functions mainly include two aspects: one is to govern menstruation, and the other is closely related to the Chong and Ren meridians.
Menstruation is one of the physiological characteristics of females. Generally, from the age of fourteen to forty-nine, women experience monthly physiological changes, known as “menstruation occurs regularly.” Menstruation is one of the physiological functions of the uterus. The development of the human body occurs in a regular pattern with the rise and fall of kidney qi. When the kidney essence reaches a certain level, the substance known as Tian Gui also emerges and reaches a certain quantity. Under the influence of Tian Gui, the uterus develops and matures, leading to the onset of menstruation and the ability to conceive, preparing conditions for fetal development. As women age, the decline of kidney essence leads to changes in uterine physiological functions, resulting in the gradual cessation of menstruation and loss of reproductive ability.
Menstruation is also closely related to the Chong and Ren meridians. These two meridians belong to the Eight Extraordinary Meridians, originating from the organ and closely related to the onset of menstruation; thus, they are also influenced and regulated by Tian Gui. The Ren meridian intersects with the foot’s three yin meridians in the abdomen, regulating all yin meridians. Therefore, it is said that the Ren meridian is the “sea of yin meridians.” When Tian Gui arrives, the Chong and Ren meridians become qi and blood flow smoothly, filling the uterus and resulting in menstruation. Hence, it is said that “the Ren governs the uterus” and “the Chong is the sea of blood.” As women age, Tian Gui gradually diminishes, and the qi and blood of the Chong and Ren meridians also decline, leading to menstrual irregularities and eventually amenorrhea. Therefore, in clinical practice, if the Chong and Ren meridian functions are disordered, pathological changes in menstruation can be observed, such as irregular menstrual cycles or even amenorrhea.
Women experience Tian Gui at the age of fourteen, and when the Ren meridian is open and the Chong meridian is abundant, menstruation occurs regularly, allowing for conception. Several conditions must be met for conception to occur: first, menstruation must occur regularly; at least normal menstruation is required for successful conception and delivery. The quality of menstruation is closely related to the woman’s physical condition. Even if a woman has a serious illness, if her menstruation is normal, treatment is relatively straightforward. Conversely, even a minor illness can be challenging to treat if menstruation is abnormal. This is absolute. The factors influencing this include age; traditionally, it is said that menstruation begins at fourteen, but nowadays, many girls start menstruating at eight, nine, or ten, which is often pathological and requires treatment. Premature menstruation is not acceptable, as it can cause significant harm to various female systems, necessitating treatment. Therefore, it is crucial to understand these common knowledge points.
In treating menstrual disorders, it is essential to consider the female physiological cycle. The week before menstruation is known as the luteal phase, during which the luteus develops and matures, leading to menstruation. The menstrual period is also crucial, and the subsequent ovulation phase plays an important role in this process. Therefore, when I prescribe treatment for menstrual disorders, I use medication during the luteal phase, during menstruation, and during the ovulation phase, tailoring treatment to the woman’s physiological cycle for optimal results. Many renowned practitioners emphasize that qi should be adjusted before menstruation, blood during menstruation, and kidney after menstruation; this is a profound saying. Many TCM aphorisms are significant. In treating menstrual disorders, it is essential to follow the physiological cycle, as the luteal phase requires medication, the menstrual phase requires medication, and the ovulation phase requires medication. The treatment must align with the physiological cycle for effective results.
Many patients with polycystic ovary syndrome face global treatment challenges, with an average treatment cycle exceeding six months. Therefore, the complexity of diseases is not to be underestimated; it is not as simple as taking a few days of medication to achieve results. The treatment of menstrual disorders and infertility must focus on the Chong and Ren meridians, but many unique diseases also require consideration of the Dai meridian, as many patients with menstrual irregularities also experience abnormal vaginal discharge, which is closely related to modern lifestyles. This condition was rarely seen in ancient medical cases, and many practitioners did not treat the Chong and Ren meridians together. However, in contemporary practice, if one treats the Chong and Ren meridians without addressing the Dai meridian, it is challenging to achieve satisfactory results. Many modern women experience various peculiar diseases due to lifestyle changes, which are not solely attributable to one meridian or organ. This is a significant challenge in contemporary disease treatment.
Therefore, the absence of menstruation or the inability to conceive can be attributed to deficiencies in the Ren meridian, diminished Chong meridian, depletion of Tian Gui, and obstruction of the pathways. Deficiency, scarcity, and obstruction are the causes of reduced or absent menstruation. In treating deficiencies and scarcities, we can supplement, but for obstructions, we must clear them. However, it is essential not to clear obstructions indiscriminately; the methods of clearing should not solely rely on invigorating blood and resolving stasis. Many practitioners, especially those in hospitals, tend to focus solely on blood stasis when treating menstrual disorders, often overlooking other factors such as phlegm-dampness and qi stagnation. This narrow focus can lead to suboptimal treatment outcomes.
In treating menstrual disorders, it is crucial to consider the female physiological cycle. The week before menstruation is known as the luteal phase, during which the luteus develops and matures, leading to menstruation. The menstrual period is also crucial, and the subsequent ovulation phase plays an important role in this process. Therefore, when I prescribe treatment for menstrual disorders, I use medication during the luteal phase, during menstruation, and during the ovulation phase, tailoring treatment to the woman’s physiological cycle for optimal results. Many renowned practitioners emphasize that qi should be adjusted before menstruation, blood during menstruation, and kidney after menstruation; this is a profound saying. Many TCM aphorisms are significant. In treating menstrual disorders, it is essential to follow the physiological cycle, as the luteal phase requires medication, the menstrual phase requires medication, and the ovulation phase requires medication. The treatment must align with the physiological cycle for effective results.
Additionally, the female organ has unique abilities; individuals suffering from severe illnesses can fully recover if they properly nourish themselves during the ten months of pregnancy, akin to a computer system being reinstalled. Conversely, neglecting this can lead to the emergence of new diseases! Therefore, the extraordinary organs in the human body are of profound significance, and their functions are beyond imagination!