The “Huangdi Neijing” tells us that the human body is an organic whole centered around the five organs and six bowels, which are closely related to a person’s life, growth, maturity, and aging. Any illness in the body, regardless of size or severity, is closely related to the five organs and six bowels. Whether it is an external invasion of wind or internal emotional injuries, as long as it affects the organs and causes dysfunction, disease will follow. A person’s health is maintained from the inside out; only when the organs are balanced can qi, blood, essence, and fluids flow freely, allowing the body to be healthy and stable.
In Traditional Chinese Medicine (TCM), the term “organs and bowels” refers to a broad concept encompassing the heart, liver, spleen, lungs, kidneys, as well as the gallbladder, stomach, small intestine, large intestine, bladder, and the three jiaos (upper, middle, and lower). Each organ corresponds to a bowel, with yin and yang mutually influencing each other, interconnected through the meridians. The common characteristic of the five organs is their ability to store and transform the subtle substances necessary for life, while the six bowels are characterized by their capacity to accommodate food and fluids and to process waste. Only when the five organs and six bowels perform their respective functions can the transportation of qi, blood, essence, and fluids be ensured, allowing for the proper functioning of the body. To nourish the five organs and six bowels, one must truly understand their preferences and aversions, rather than merely recognizing their existence without understanding their true nature.
The heart is the sovereign organ, governing blood vessels and consciousness, and is the master of the five organs and six bowels. When the heart is clear and bright, the organs are at peace; when the heart is disturbed, all organs are affected. When the heart functions normally, qi and blood are abundant, the spirit is full, and the mind is clear. The small intestine governs the transformation of substances, separating the clear from the turbid. When its function operates normally, it can transport the refined substances derived from food to the spleen and distribute them throughout the body, while the useless fluids and waste are sent down to the bladder and large intestine. The heart and small intestine are interrelated, connected through their meridians, allowing for mutual influence in both physiological and pathological contexts. Only when both are in harmony and mutually supportive can good results be achieved, which is very beneficial for maintaining physical and mental health.
The liver has the function of storing and regulating blood, managing the distribution of blood throughout the body, and is known as the “sea of blood.” If liver function is abnormal, it can lead to improper blood distribution. The liver governs the smooth flow of qi and prefers to be free and unrestrained, so nourishing the liver requires maintaining emotional stability and a positive outlook. The liver and gallbladder are interrelated; the liver is yin, governing the interior, while the gallbladder is yang, governing the exterior. Therefore, treating gallbladder diseases requires regulating the liver, and liver diseases also require promoting gallbladder function.
The spleen and stomach are interrelated, both serving as the foundation of postnatal life and the source of qi and blood transformation. The spleen governs transportation and digestion, transporting refined substances from food throughout the body to sustain life, while also managing the transportation of fluids within the body. The stomach governs descent, while the spleen governs the ascent of clear qi; together, they regulate the movement of qi throughout the body. If the spleen and stomach are not in harmony, it can affect the movement of qi, leading to various pathological changes. The primary functions of the spleen and stomach are the transformation and transportation of food and the refined substances derived from it, so daily nourishment of the spleen and stomach must pay attention to diet. TCM believes that “the spleen thrives in all seasons,” so care for the spleen and stomach should not be neglected throughout the year.
The lungs govern the body’s qi and are responsible for respiration, being interrelated with the large intestine. When lung qi is sufficient and its descent is normal, the large intestine functions properly, and conversely, the large intestine’s function can also affect lung qi. The lungs connect to all the meridians, and the transportation of blood and essence relies on the movement of qi. The lungs also regulate the water pathways and participate in the metabolism of fluids within the body, so their descent should be smooth, especially in autumn when the qi descends, making it essential to nourish the lungs during this season.
The kidneys are the foundation of congenital vitality, storing the essence of the five organs and six bowels, and governing the fundamental energy of life activities. The kidneys govern bones and marrow, meaning that strong kidney qi can nourish the bones and generate brain marrow, leading to clear hearing and vision, and abundant energy. The kidneys govern water and are interrelated with the bladder; they open at the ears above and at the two yin below, so ear diseases and issues with urination are related to the kidneys. The kidneys govern storage, corresponding to the winter season, so in autumn and winter, it is essential to protect the kidneys to conserve energy.
The three jiaos are a unique bowel, working in conjunction with the pericardium to regulate the other organs. Their primary function is to transport vital energy, food, and fluids. Additionally, the upper, middle, and lower jiaos each have their specific functions.
Although the five organs and six bowels are independent, they influence and depend on each other; although their “official duties” differ, each has its responsibilities, collectively embodying the harmonious team spirit of “everyone for me, and I for everyone.”
Understanding the functions of the five organs and six bowels also requires awareness of the living environment and lifestyle they face. Compared to our ancestors, our lives have changed significantly. “In ancient times, people lived to a hundred years old in spring and autumn without decline in their abilities,” whereas now various diseases are showing a trend of affecting younger individuals, largely due to the continuous improvement of living conditions, which also increases factors detrimental to health. For example, while enjoying air conditioning, we also “lose” the changing of the seasons; while using vehicles, we lose the opportunity for exercise. Therefore, we must “understand” our organs, recognize our environment, and adapt to the changes of the seasons and the five elements to properly care for the five organs and six bowels, allowing us to maintain health and stay away from disease.
To nourish the body, one must first nourish the five organs and six bowels.
“Huangdi Neijing, Suwen, Chapter on Yin and Yang Correspondences” states: “Heaven has four seasons and five elements for growth, storage, and collection, as well as for cold, heat, dryness, dampness, and wind; humans have five organs corresponding to five emotions for joy, anger, sadness, worry, and fear.”
The “five elements” are derived from thousands of years of practical experience in China, referring to the five elements of metal, wood, water, fire, and earth in nature. The “Huangdi Neijing” uses the five elements to explain the relationships between the five organs, indicating that the five organs of the human body—heart, liver, spleen, lungs, and kidneys—correspond to the five attributes of fire, wood, earth, metal, and water. For five thousand years, the theory of the five elements has been succinctly passed down in TCM and applied in practical medicine, studying the relationships of causation, pathology, treatment, and medication based on the interactions of the five elements. The theory of the five organs and five elements has become a foundational theory for TCM diagnosis and treatment.
The five elements are an abstract concept, not merely the six climatic changes of wind, cold, heat, dampness, dryness, and fire, or the five visible natural substances of wood, fire, earth, metal, and water, but rather the textures and materials that constitute all things, as well as the changes in the natural world produced by their movements. The five elements of heaven and earth together explain the generation and transformation of all things in the universe. The changes in nature include the alternation of the four seasons of spring, summer, autumn, and winter, as well as the changes in the five elements of wood, fire, earth, metal, and water.
From the theory of the mutual generation and restriction of the five elements, it can be concluded that the five organs also mutually generate and restrict each other. This means that when one organ has a problem, the other organs will also be affected and harmed. When a particular organ’s function is particularly deficient, it disrupts the overall harmony, leading to an imbalance and the formation of disease. If not cured in a short time, it can develop into a chronic condition, entering a vicious cycle of mutual restriction among the five organs.
“Huangdi Neijing, Lingshu, Chapter on the Organs” states: “The five organs are where the spirit, blood, qi, and soul are stored; the six bowels are where food is transformed and fluids are transported.”
Qi, blood, essence, fluids, and spirit are the fundamentals of life activities and the driving force for the normal functioning of the body’s organs. The so-called five organs have the function of storing qi without external release, thus maintaining a constant state of mental fullness, rather than a temporary fullness. The six bowels, on the other hand, have the function of transforming and transporting food, rather than storing it, so they may appear full at times but cannot remain so indefinitely. In other words, the five organs and six bowels are warehouses for the transformation and storage of qi, blood, essence, fluids, spirit, and soul.
1. The heart is the sovereign organ, overseeing and governing the other organs and substances, occupying a dominant position in the human body. The heart is connected to the small intestine, which is the organ that receives and stores, and their meridians are interconnected, allowing for the flow of qi and blood, jointly regulating the spirit, blood, and qi of the person.
2. The liver is the assistant to the heart, capable of regulating emotional activities and assisting the spleen and stomach in digestion. The liver governs the smooth flow of qi and has the function of storing blood and regulating blood volume. The liver and gallbladder are interrelated; the liver is yin, governing the interior, while the gallbladder is yang, governing the exterior. When liver and gallbladder functions are normal, blood can be stored, thus maintaining the normal physiological functions of the body.
3. The spleen is the official of storage, while the stomach is the official of the five grains. Together, they transform food into various substances needed and usable by the body, completing the processes of digestion, absorption, and nutrient transport, thus being the source of qi and blood transformation, and are therefore the foundation of postnatal life. “The spleen governs blood,” meaning it can regulate blood flow within the meridians, preventing it from overflowing outside the meridians.
4. The lungs are the site of gas exchange in the body, capable of promoting descent and regulating the water pathways to moisten the skin and muscles. The lungs are the ministerial organ, assisting the sovereign heart in regulating the flow of qi and blood. The large intestine is the organ of conduction, which, through the meridians, is interconnected with the lungs, forming an interrelated relationship that influences each other physiologically and pathologically.
5. The kidneys store essence, govern bone and marrow, and are the foundation of congenital vitality, closely related to growth, development, and reproductive capacity. When kidney essence is abundant, the body will be strong, muscles and bones will be firm, spirit will be full, teeth will be strong, and hair will be dark and shiny. The kidneys are interrelated with the bladder; the bladder’s qi transformation function depends on the strength of kidney qi, which helps the bladder in the transformation of fluids.
The five organs and six bowels play a role in maintaining the normal physiological functions of qi, blood, essence, and fluids, thus it is essential to nourish the organs properly, allowing the qi, blood, essence, and fluids within the body to be abundant and balanced for health and longevity.
“Huangdi Neijing, Suwen, Chapter on Yin and Yang Correspondences” states: “Clear yang emerges from the pores, while turbid yin flows to the five organs; clear yang fills the four limbs, while turbid yin returns to the six bowels.”
The human body is an organic whole composed of various organs and tissues, filled with the unity of yin and yang. The “Huangdi Neijing, Suwen, Chapter on the Complete Form of Life” states that a person is born with a physical body, inseparable from the changes of yin and yang. The five organs and six bowels each have different functions, yet they are closely interconnected, maintaining a dynamic balance of mutual generation and restriction. The organs and bowels are yin and yang, exterior and interior, with each organ and bowel cooperating with one another. The five organs refer to the heart, liver, spleen, lungs, and kidneys, which physiologically share the common characteristic of “storing essence and qi,” thus being yin and interior; the six bowels refer to the gallbladder, stomach, small intestine, large intestine, bladder, and three jiaos, which physiologically share the common characteristic of “transforming and transporting substances,” thus being yang and exterior. Therefore, the relationship between the five organs and six bowels is essentially the relationship between yin and yang, interior and exterior.
“Lingshu, Chapter on the Meridians” states: “The twelve meridians are internally connected to the organs and externally linked to the limbs and joints,” indicating that the twelve meridians of the human body correspond to their respective organs and connect with the corresponding body surface and limbs, thus making all the body’s tissues and organs a unified organic whole. Therefore, if a particular internal organ is diseased, it can be reflected in certain areas of the body through the meridians; conversely, stimulating certain areas of the body can also influence the function of a particular internal organ, leading to changes and normalization in its function, thus treating certain diseases and maintaining health. This connection between meridians, acupoints, and organs is now referred to as “meridian and acupoint—organ correlation” or “body surface—organ correlation.”
The meridians crisscross and connect throughout the body, serving as the pathways for qi and blood. The human body has twelve primary meridians and fifteen collaterals, connecting the internal and external, organs and limbs into a unified organic whole. Each meridian is connected to an organ, and the “qi” flowing through the meridians provides the power for the organs, maintaining the physiological coordination and unity of the body. The meridians should align with yin, yang, and the five elements, linking the human body with heaven, earth, and nature.
Nourishing the five organs and six bowels requires following the seasonal changes and awakening the body’s positive energy.
“Huangdi Neijing, Suwen, Chapter on the Four Qi and Spirit Regulation” states: “The four seasons of yin and yang are the beginning and end of all things, the foundation of life and death. Going against them leads to disasters, while following them prevents severe illnesses.”
Life itself is a process of aging, illness, and death. To nourish the body, one must place oneself within the specific environment of nature, adjusting the body according to the seasonal changes of yin and yang throughout the year to promote health and prevent disease. If one can follow this natural law, they can prolong their life and achieve health and longevity.
The five colors and five flavors nourish the five organs, ensuring their normal function.
“Huangdi Neijing, Lingshu, Chapter 56” states: “The five colors: yellow corresponds to sweet, green corresponds to sour, black corresponds to salty, red corresponds to bitter, and white corresponds to pungent. Each of these five has its appropriateness.”
In TCM, various foods are classified into five categories: sour, bitter, sweet, pungent, and salty, with each flavor corresponding to a specific organ—liver, heart, spleen, lungs, and kidneys, respectively.
In addition to flavors, TCM also categorizes foods by five colors: green, red, yellow, white, and black. Yellow corresponds to sweet, green corresponds to sour, black corresponds to salty, red corresponds to bitter, and white corresponds to pungent. Thus, the five flavors correspond to the five colors, and these five colors and flavors play important roles in human life activities. As long as these five colors and flavors are harmonized and appropriate, they will benefit the body’s harmony. Furthermore, in “Huangdi Neijing, Lingshu, Chapter 49,” the five colors of the face are also linked to the five organs: green corresponds to the liver, red corresponds to the heart, white corresponds to the lungs, yellow corresponds to the spleen, and black corresponds to the kidneys. This means that the five colors also have specific corresponding relationships with the five organs, and we can nourish the five organs by consuming foods of different colors.
In summary, the five colors nourish the five organs, and the flavors supplement the deficiencies. Green foods with sour flavor nourish the liver; red foods with bitter flavor nourish the heart; yellow foods with sweet flavor nourish the spleen; white foods with pungent flavor benefit the lungs; and black foods with salty flavor nourish the kidneys. It is important to note that the sweet flavor in TCM does not equate to sugary foods; salty flavor does not solely refer to table salt; green can refer to various shades of green; and black does not necessarily have to be extremely dark, as deep colors can also be included.
Every plant or animal in the world is nurtured by nature, absorbing the essence of heaven and earth to grow, providing food sources for humans, who are also part of the material world. Therefore, to achieve harmony with nature, one must first balance the five colors and five flavors within the body, meaning that various colored and flavored foods should be consumed in a balanced manner. On this basis, one can then appropriately increase the intake of foods needed by the body, thus ensuring the coordinated function of the five organs and maintaining health.
The heart is the master of the five organs and six bowels. “Huangdi Neijing, Lingshu, Chapter on Evil Guests” states: “The heart is the great master of the five organs and six bowels, the dwelling place of the spirit. When it is strong, evil cannot reside within. If it does, the heart will be harmed; if the heart is harmed, the spirit departs; if the spirit departs, death ensues.”
The heart is the ruler of life activities, occupying a primary position among the five organs and six bowels, overseeing and coordinating the physiological activities of the other organs. The heart is the master of the five organs and six bowels, the place where the spirit resides. When the heart is strong, external evils cannot invade; if they do, the heart will be harmed, leading to the loss of spirit, and ultimately, death.
The heart is the foundation of life, governing the changes in human spirit. To nourish the heart, we must first calm the spirit; only by stabilizing this “sovereign” can the other five organs be managed effectively. The human body is like a country; without the sovereign heart, it becomes leaderless, and how can the country be governed well?
The function of “governing blood vessels” is the physiological function of the heart, which interacts with “storing the spirit,” promoting each other. Only when the heart’s blood vessels are abundant can yang energy be stored, calming the spirit and stabilizing the will. Only with a tranquil spirit can one better manage the normal physiological functions of yang energy and blood vessels. Any imbalance can lead to chaos in this orderly “nation.”
Beauty begins with nourishing the heart.
The heart is the foundation of life, where the spirit resides, and its glory is reflected in the face, with its nourishing tissues found in the blood vessels. This means that the spirit of the heart relies on qi and blood for nourishment; whether qi and blood are sufficient will naturally reflect on the face. Due to the rich blood vessels in the head and face, when heart qi is abundant and blood vessels are full, the face will be rosy and radiant; if heart qi is insufficient and blood vessels are deficient, the complexion will be pale and dull. The “spirit of the heart” refers to the mental and cognitive activities governed by the heart, broadly speaking, it is the external manifestation of life activities, reflected through facial expressions and physical movements, representing the beauty of natural harmony in life. A person’s spiritual quality is a manifestation of the heart’s coordination and the cooperation of the five organs and six bowels; without this spirit, beauty loses its meaning. TCM emphasizes the nourishment of both form and spirit; a healthy appearance and a good mental state are both essential, and “the unity of form and spirit” is the highest realm of beauty. Therefore, nourishing the heart and pleasing the spirit is an important method for maintaining beauty.
In summer, focus on nourishing the heart while also adapting to the six solar terms.
Summer corresponds to the fire element, which is associated with the heart. During this season, the heart and spirit are easily disturbed, leading to restlessness and increased burden on the heart. Additionally, summer brings increased sweating, which can harm heart yin and deplete heart yang, making it a challenging season for the heart. Therefore, summer is the most demanding season for the heart, and special care should be taken to nourish it.
The three months of summer encompass the twenty-four solar terms, including the beginning of summer, the grain full, the grain in ear, the summer solstice, the minor heat, and the major heat. This is the best time of year to nourish the heart, but the focus of heart nourishment naturally varies with the different solar terms.
At the beginning of summer, as the weather gradually warms, outdoor activities increase, leading to more outward movement of qi and blood, increased sweating, and a gradually heavier burden on the heart. Therefore, it is important to pay attention to heart care and avoid overexertion.
From the grain full solar term onward, the weather becomes noticeably hotter, and rainfall increases. The arrival of the grain full solar term often signals the onset of hot and humid weather. Therefore, during this period, it is essential to prepare for “heat and humidity prevention” while also nourishing the heart. As temperatures rise, people’s moods can become irritable, so from the grain full solar term onward, it is crucial to maintain a calm mind and spirit.
During the grain in ear solar term, temperatures rise further, and humidity increases, placing a heavier burden on the heart. Those with heart disease or coronary heart disease should pay attention to their health, avoid staying up late, and maintain a balanced lifestyle. They can consume heart-nourishing foods such as 5 grams of Ophiopogon japonicus and 5 grams of longan soaked in water, or porridge made with longan, lotus seeds, red dates, and millet, or tea made with Ophiopogon japonicus, longan, goji berries, and chrysanthemum.
The summer solstice marks the peak of yang energy, but as yang reaches its peak, yin begins to grow. Although the summer solstice is the height of yang, it has not yet reached the peak of humidity. The heat of summer can harm heart qi, so those with coronary heart disease, hyperthyroidism, rapid heart rate, or arteriosclerosis should avoid overexertion, anger, and rage, and should rest during midday.
During the minor heat solar term, the weather is hot, coinciding with the onset of the dog days of summer. The “dog days” are the hottest time of the year. People are prone to feelings of irritability, fatigue, and weakness, so it is essential to balance work and rest, and pay attention to heat prevention and cooling. During self-care and exercise, it is important to protect heart yang, maintain a calm mind, and ensure the heart’s functions remain vigorous.
The major heat solar term occurs during the peak of summer, characterized by high temperatures, high humidity, and low atmospheric pressure, making it the most difficult time of the year. This is when the heart feels the most discomfort, and those with heart disease must take good care of their hearts, avoiding overexertion, ensuring early bedtimes, and taking midday naps while maintaining a calm mind and preventing heat.
In summer, yang energy rises to the surface, and we should follow the natural law of “summer governs growth,” emphasizing the maintenance of yang energy. However, modern technology has altered our seasonal experiences. During the scorching summer, air conditioning can create temperature differences of over ten degrees, and the consumption of cold drinks can also harm yang energy.
To sleep well, one must first calm the heart before calming the eyes; nourishing the heart is the key to falling asleep.TCM believes that insomnia is often caused by disharmony among the organs and an imbalance of qi and blood. Therefore, regulating the organs to achieve harmony of qi and blood, balance of yin and yang, and normalization of organ functions can improve the symptoms of insomnia. Insomnia is related to disturbances in the heart spirit, which is the master of the five organs and six bowels, with its physiological functions primarily governing consciousness and blood vessels. If the heart is deficient in blood supply, it will lead to insufficient nourishment of the heart, causing disturbances in the spirit, which can escalate to restlessness and inability to sleep. Therefore, it is crucial to pay attention to emotional regulation, maintaining a balanced response to likes and dislikes, alleviating worries and anxieties, and keeping a cheerful spirit, which can have a positive effect on treating insomnia.
To prepare a Bai Zi Ren (Platycladus orientalis) paste, take 10 grams of Bai Zi Ren, grind it into a fine powder, place it in the navel, and secure it with a pain-relieving plaster. Change it daily for 3 to 5 days; it can moisten the intestines, promote bowel movements, and calm the heart and spirit, suitable for symptoms of heart palpitations, restlessness, and constipation due to insufficient blood nourishing the heart.
“Calm the heart first, then the eyes,”is a method suggested in the Song Dynasty’s “Cai Jitong’s Sleep Method.” Renowned physician Sun Simiao also proposed a theory of sleep in his famous work “Qianjin Fang,” stating that to sleep, one must ensure the body and mind are comfortable, avoiding excessive thoughts. In daily life, one should maintain an open mind, treat others with generosity, manage emotions, and be the master of one’s feelings, allowing for a peaceful sleep.
Kidney deficiency must also be supplemented from the heart.In TCM, the heart and kidneys are categorized as yang and yin, fire and water. The heart is the essence of yang, associated with fire and housing the spirit; the kidneys are the essence of yin, associated with water and housing the essence. In the movement of organ qi, the interaction between the heart and kidneys, and the harmony of water and fire, is physiological; while the lack of interaction between the heart and kidneys, and the disharmony of water and fire, is pathological.
Bitter foods are beneficial for nourishing the heart.TCM believes that “food and medicine share the same source,” meaning that most foods in daily life are both delicious and medicinal. Eating appropriately not only satisfies hunger but also nourishes the body and treats diseases. Proper nutrition from food can enhance health, strengthen the body, prevent diseases, and achieve longevity.
The five flavors enter the stomach to nourish the five organs: sour enters the liver, pungent enters the lungs, bitter enters the heart, salty enters the kidneys, and sweet enters the spleen, which is known as the five entries. When people consume foods with sour, pungent, bitter, salty, and sweet flavors, they generally do so in a balanced manner, with the bitter flavor often being the least favored. The phrase “eating bitterness” has historically been associated with “suffering,” but bitter foods can enter the heart and reduce heart fire, making them the top choice for heart-nourishing diets. Bitter foods are commonly found in daily diets, such as bitter melon, lettuce, almonds, buckwheat, and lotus seed cores. As long as we choose to consume them wisely, “bitterness” can protect the “heart.” Excessively salty or sweet foods are not beneficial for the heart; thus, a balanced diet of sweet and salty is essential for health.
However, too much of anything can be detrimental; even the best nutrition can harm the body if consumed excessively. Therefore, excessive salty and sweet foods can damage the heart, the sovereign of the five organs and six bowels. Overconsumption of salty foods can harm the kidneys, leading to water retention and stagnation, which can affect heart yang and suppress heart qi, resulting in symptoms like palpitations and shortness of breath. Conversely, excessive sweet foods can burden the spleen and stomach, leading to qi stagnation in the upper body, ultimately causing heart qi stagnation and fullness, making it difficult to relieve.
Thus, a preference for salty and sweet foods is detrimental to health, while a low-salt, low-sugar diet is a wise choice for maintaining health.
When lung qi is harmed, numerous diseases arise.The lungs hold the highest position among the organs, covering the other organs and serving as a crucial site for qi and fluid metabolism, thus referred to as the body’s “chancellor.” Only when the heart and lungs are strong can the transportation of qi and blood be smooth, allowing for good health. Therefore, it is essential to protect the “delicate lungs” to ensure proper qi and blood circulation, keeping the body beautiful and healthy.
“Huangdi Neijing, Suwen, Chapter on the Generation of the Five Organs” states: “All qi belongs to the lungs.”
“Qi” is the vital substance that sustains life activities; all qi in the body, both internal and external, belongs to the lungs. The lungs are the highest among the five organs, hence referred to as the “canopy of glory,” being the leader of the five organs and the site for gas exchange in the body. The qi of the body is generated through breathing, and the lungs’ ability to inhale and exhale is fundamental for the generation and smooth flow of qi. The lungs promote the generation of qi through continuous inhalation of fresh air and exhalation of stale air, regulating the rise and fall of qi, thus ensuring normal metabolism. Therefore, the strength of the lungs directly affects the strength of other organs and influences the occurrence, progression, and treatment of diseases. Many seemingly unrelated diseases can trace their roots back to lung qi deficiency.
The saying “A smile can take ten years off your age” is familiar to almost everyone, yet few understand the medical principles behind it. TCM believes that the five emotions—joy, anger, sadness, worry, and fear—correspond to the five organs: the lungs are associated with worry. Excessive sadness can harm the lungs, while joy can suppress sadness, thus being beneficial for lung health. When lung qi is abundant, other organs receive good nourishment, and one appears more youthful.
The lungs are the “delicate organ” and also the leader of the five organs, making lung care an important aspect of overall health. Various methods for lung care have been summarized by health practitioners throughout history, with laughter being one of the simplest and most effective. Different degrees of laughter are beneficial for the body, especially hearty laughter, which encourages deep breathing, clears the respiratory tract, expands the lungs, and improves lung function.
In autumn, taking good care of the lungs will prevent them from wilting like flowers.To prepare “Sweet Potato Stir-Fried with Melon,” you need 300 grams of sweet potato, 100 grams of melon, and appropriate amounts of cilantro leaves, scallions, minced garlic, salt, and chicken essence. First, wash and cut the sweet potato and melon into pieces. Heat oil in a pan to about 40% hot, add scallions and minced garlic to sauté until fragrant, then add sweet potato pieces and stir-fry until they are half cooked before adding the melon and mixing well. Add an appropriate amount of water, salt, chicken essence, and cilantro, and cook until the sauce is reduced. This dish is sweet and salty, effectively alleviating dry and itchy skin. To make “Honey Date Walnut Soup,” prepare 250 grams of honey dates, 100 grams of walnuts, and an appropriate amount of white sugar. Remove the pits from the honey dates, wash them, and drain. Cook them with walnuts and sugar over low heat until the soup thickens and the walnuts become soft. This sweet soup nourishes the liver and kidneys, moistens the lungs, generates fluids, and nourishes the skin and hair.
According to the principle of “moistening dryness and nourishing yin to moisten the lungs,” it is essential to choose foods that nourish yin, moisten dryness, and support lung qi, such as tremella, lily, pears, sugarcane, bananas, sesame, lotus root, spinach, black fungus, black-boned chicken, duck eggs, soy milk, maltose, and honey, to nourish yin and moisten dryness, alleviating the “threat” of autumn dryness to the lungs and the entire body.
The essence of the “Huangdi Neijing” states: “Poison attacks evil, grains nourish, vegetables fill, fruits assist, and livestock benefit,” emphasizing the importance of harmonizing food and qi. To maintain beauty, one must remember to nourish qi and blood. To nourish qi and blood, one must remember to nourish the five organs. Nourishing the five organs cannot rely on supplements but should focus on daily diet, consuming foods and herbs that benefit the five organs. If unsure how to nourish the five organs, one can refer to my dietary therapy to maintain their health. Repairing the damage to the five organs and restoring their original state allows the body to receive nourishment from qi and blood, rejuvenating your appearance. This is my belief: health is about nourishing the five organs. So how do I nourish the five organs? It certainly does not involve buying supplements or spending a lot of money; it simply requires learning a bit of TCM and selectively consuming certain foods or appropriately using food that can serve both as food and medicine. Appropriateness means avoiding overeating and also not eating too little. Overeating harms the five organs, while eating too little leads to malnutrition; only moderation is the key to health. Foods that can serve both as food and medicine should be used as much as possible, focusing on neutral foods and those that target the five organs. For example, safflower and peach kernel benefit the heart, apricot kernel and tangerine peel benefit the lungs, red dates and longan benefit the spleen, goji berries and chrysanthemum benefit the liver, and sesame and walnuts benefit the kidneys. This means that every day, there are foods that can repair the five organs, and nourished organs will maintain their original state, even repairing damaged parts, continuing to perform their functions, allowing the body to appear healthy and vibrant. When you are clear-headed, perceptive, and enjoy your meals, smoothly passing through each day, you will realize that it is the energy provided by the five organs. I believe that those with healthy five organs will have long lives, and those who can repair their organ functions will also live long, as “the five organs bear the weight of age!”
“Huangdi Neijing, Suwen, Chapter on the Method of Storing Qi” states: “Poison attacks evil, grains nourish, fruits assist, livestock benefit, and vegetables fill; harmonizing flavors is essential for replenishing essence and enhancing qi. These five elements, with their respective flavors—spicy, sour, sweet, bitter, and salty—each have their benefits, whether dispersing, gathering, soothing, or strengthening, and the four seasons and five organs correspond to the appropriate flavors for diseases.”
1. Poison attacks evil, adjusting the body’s imbalances.
In “Lingshu, Chapter on the Five Flavors,” there are further detailed explanations: “For spleen diseases, one should eat rice, beef, jujubes, and kale; for heart diseases, one should eat wheat, lamb, apricots, and garlic; for kidney diseases, one should eat soybeans, yellow rolls, pork, chestnuts, and bean sprouts; for liver diseases, one should eat sesame, dog meat, plums, and leeks; for lung diseases, one should eat millet, chicken, peaches, and scallions.”
“Grains, meat, fruits, and vegetables nourish completely, without excess, to avoid harming the body.”
Medicines primarily used for their astringent and consolidating properties are called astringent medicines. These medicines often have a sour and astringent taste, serving functions such as stopping sweating, halting diarrhea, consolidating essence, and stopping coughs. They are used to treat various conditions of spontaneous sweating, night sweats, diarrhea, and prolapse due to chronic illness and deficiency of vital energy. The “Bencao Gangmu” records, “If there is prolapse, it disperses and does not consolidate, hence astringent medicines are used to prevent loss.”
“Bitter can strengthen yin” comes from Zhang Yuan’s “Pearl Bag,” stating that “bitter can dry dampness and strengthen yin.” Most people today believe that bitter can strengthen yin in two ways: one is to calm fire and consolidate kidney yin; the other is to drain fire and preserve yin, meaning that certain bitter cold medicines can achieve the goal of preserving yin by draining fire. I believe that “bitter can strengthen yin” should be clearly defined as bitter cold strengthening yin; warm bitter medicines cannot strengthen yin.
2. Grains nourish.
The term “five grains” has both narrow and broad meanings. In “Zhou Li, Tian Guan, Ji Yi,” it states: “Using five flavors, five grains, and five medicines to nourish diseases.” Zheng Xuan’s commentary states: “Five grains refer to hemp, millet, barley, wheat, and beans.” In “Mengzi, Teng Wengong I,” it states: “Planting five grains, when they ripen, the people thrive.” Zhao Qi’s commentary states: “Five grains refer to rice (white rice), millet (yellow rice), barley (barley), wheat (wheat), and beans (various beans).” In “Chuci, Da Zhao,” it states: “Five grains and six grains.” Wang Yi’s commentary states: “Five grains refer to rice, millet, wheat, beans, and hemp.” In “Suwen, Chapter on Storing Qi,” it states: “Grains nourish.” Wang Bing’s commentary states: “Referring to polished rice, small beans, wheat, large beans, and yellow millet.” In “Suxidi Jieluo Jing,” it states: “Five grains refer to barley, wheat, rice, soybeans, and sesame.” From the above ancient texts, it can be seen that there are slight discrepancies in the understanding of the five grains, mainly including: rice, wheat, millet, yellow sticky rice, and various beans. The broad meaning of five grains refers to all grains that can be used by humans. The “Huangdi Neijing” emphasizes that grains nourish, which is very important; grains are staple foods that sustain life. Conversely, the existence of life relies on the nutrition from grains. In contrast, many girls today reduce their intake of staple grains and increase their intake of fruits, making fruits their staple food. This dietary adjustment aims to achieve weight loss, but over time, the body will lack the nutrition from grains, leading to deficiencies. Grains are the seeds of plants, and the seeds produced by plants after a year of effort are rich in the essence of heaven and earth, thus containing abundant vitality. By consuming these seeds, which contain the essence of heaven and earth, the body can maintain its life functions. The “Huangdi Neijing” succinctly summarizes the importance of grains for sustaining human life with the phrase “grains nourish.” Therefore, it is essential to form the concept that grains are staple foods; habits such as using fruits, vegetables, or meat (including various protein foods) as staple foods are unreasonable dietary practices.
3. Five fruits assist.
The five fruits refer to: plums, apricots, jujubes, peaches, and chestnuts. The role of the five fruits in the human body is auxiliary compared to the five grains. First, the understanding of the five fruits should not be generalized as just fruits; among them, chestnuts refer to a type of nut. Therefore, the five fruits should include various dried fruits. Before the advent of agricultural greenhouses and the development of transportation, fruit consumption was seasonal, meaning that people would eat fruits when they were in season. For example, in summer, when peaches and watermelons are ripe, they can be enjoyed. However, now, with the influx of off-season and tropical fruits, fruits are available year-round, disrupting the seasonal rhythm. For instance, watermelon has a cooling effect in summer, but eating it in winter can harm yang energy. The most commonly consumed fruits today are bananas, apples, and oranges, which are available throughout the year. Bananas are known for their excellent heat-clearing and yin-nourishing properties, thus being sweet and cold in nature. The “Bencao Gangmu Shiyi” records that bananas are sweet and cold, entering the spleen and stomach meridians, and have the effect of clearing heat, moistening the intestines, and detoxifying. The “Bencao Qiuyuan” states: “They quench thirst, moisten the lungs, and relieve alcohol intoxication, clearing the spleen and lubricating the intestines. For those with excessive spleen fire, they can stop diarrhea and dysentery.” Therefore, bananas can clear heat, moisten the intestines, and promote bowel movements, but many elderly people with habitual constipation often consume bananas, which can harm their health. Long-term consumption of bananas can lead to spleen and stomach deficiency, significantly reducing their digestive capacity, altering the body’s constitution, and leading to many diseases. Thus, bananas should not be consumed casually, unless for those with real heat and yin deficiency. Apples are not extensively documented in literature due to historical name changes, so they are not cited here. However, after consuming apples, many people experience a noticeable cooling sensation in their stomachs, alleviating thirst. Apples are sweet and cold in nature, and their primary production occurs in northern regions during winter. With modern transportation, apples are available year-round. Western medicine recognizes that apples contain various vitamins, contributing to beauty, making them a popular fruit. However, consuming raw apples can lead to a cooling sensation in the stomach, and excessive consumption can lead to digestive issues. Therefore, while apples are nutritious, they should not be consumed excessively, especially for those with weak stomachs. Dried fruits, on the other hand, are slightly warming, such as chestnuts, which can benefit those with cold deficiencies, while those with heat should avoid excessive consumption. Thus, the consumption of the five fruits should be determined based on individual constitution.
4. Five livestock benefit.
The issue of meat consumption is somewhat complex. Western medicine categorizes amino acids into essential and non-essential amino acids, and animal sources provide essential amino acids, making meat necessary. In recent years, many vegetarians have emerged in the West, arguing against meat consumption due to the cruelty of killing animals. If someone asks me whether meat is necessary, I would unequivocally say that it is not. In terms of nutritional content, meat does not surpass grains, as previously mentioned. Grains are the essence of heaven and earth, and no other food has greater nutritional value than grains, making them the staple food. The term “benefit” originally meant “overflowing”; in this context, it implies that if one consumes grains and fruits well, their health will improve, and if they also manage their meat intake, they will achieve a perfect state. However, few people can achieve perfection; if one is not careful, they may overindulge, leading to illness. Modern people often consume excessive meat, which can lead to phlegm and dampness. Mental laborers tend to sit after meals, leading to stagnation in the middle jiao, and combined with the difficulty of digesting meat, much of it turns into phlegm and dampness, becoming a source of disease. If one consumes too much meat, it can lead to stagnation in the middle jiao, causing discomfort in the upper body, and symptoms like chest tightness and palpitations may arise. Therefore, those with heart issues should avoid consuming too much meat (including other hard-to-digest foods) at once, as it can trigger heart disease. The use of the term “benefit” in this context serves as a warning to people not to overconsume meat; a little is sufficient, and too much can lead to illness. Additionally, modern livestock farming practices often involve the use of additives and hormones, making the meat unhealthy. Long-term consumption of such meat can lead to weight gain and cognitive decline. Thus, the “Huangdi Neijing” states: “Meat eaters are foolish and cannot plan ahead.” This reflects a prophetic ability! Therefore, a slight deficiency is not a problem; consuming such meat can lead to illness. The broad definition of livestock also includes dairy products, seafood, and other protein-rich foods. The high status of milk has been elevated in modern diets, becoming a staple for many. However, long-term consumption of milk is unreasonable. The “Yifa Fang Yi Lun” states: “The north is a closed and hidden region of heaven and earth, with high terrain and cold winds, and its people enjoy wild foods and dairy products, leading to cold-induced fullness and illness, which should be treated with moxibustion.” The northern nomadic people have long relied on dairy products, leading to cold deficiencies in their organs. Milk has a nourishing effect on yin, and TCM has a famous formula using milk to treat heat-induced yin deficiency. However, long-term consumption of milk can lead to phlegm and dampness. Many people consume a diet rich in fatty and sweet foods, including various meats, alcohol, and dairy, leading to stagnation in the middle jiao and the development of internal damp-heat. Therefore, those with poor spleen and stomach function or those who consume excessive meat and alcohol should avoid milk. Can yogurt be consumed? After hearing about the drawbacks of milk, many people raise the question of yogurt. Yogurt is a fermented food, slightly sour and sweet, with certain nourishing properties. It is primarily consumed to replenish probiotics, and yogurt should be stored at low temperatures. Foods at this temperature are not suitable for consumption. It is recommended to consume yogurt at room temperature. Meat, eggs, and dairy are all essential components of modern diets, which have been influenced by Western practices. Grains are the essence of plants, while eggs are the essence of chickens, capable of nurturing life. Eggs are excellent for nourishing yin, as seen in the use of egg yolks in TCM formulas for nourishing yin. However, eggs should be consumed in moderation, as excessive consumption can lead to bloating, bad breath, and thick tongue coating due to the richness of their essence, which can turn into phlegm and dampness, becoming a source of disease. Compared to various meats, eggs are rich in nutrients and do not require the killing of animals.
5. Five vegetables fill.
The five vegetables mentioned in the “Huangdi Neijing” specifically refer to a few types: kale, mustard, garlic, scallions, and leeks. It should be noted that aside from kale, the other vegetables have strong flavors, and they correspond to various organs, regulating the qi of the organs through their respective flavors. We cannot limit ourselves to just these five vegetables. These vegetables are not available year-round across the country, but it would be simplistic to dismiss their value. As previously mentioned, the five grains are the seeds of plants, containing the essence of heaven and earth, which can sprout in the following spring. Therefore, the essence contained in these grains is in a latent state when entering the body. The term “five vegetables fill” means that these vegetables have special flavors that can help regulate qi, assisting the body in transforming the essence from the grains into qi, thus filling the body inside and out. The use of the term “fill” indicates the role of the five vegetables. It is clear that not consuming vegetables can hinder the transformation of the essence from grains into qi, leading to stagnation and poor digestion. This is not merely a matter of bowel regularity; understanding the significance of the term “fill” reveals deeper implications.
In conclusion, the statement “harmonizing flavors is essential for replenishing essence and enhancing qi” emphasizes the importance of balancing the flavors of grains, fruits, livestock, and vegetables. The result of this balance is that grains can replenish essence, while vegetables can enhance qi (transforming essence into qi). This is the ultimate goal of dietary practices.
Yin energy is most abundant in the following order: sun – yangming – shaoyang.Yin energy, on the other hand, is least to most abundant: taiyin – shaoyin – jueyin.
The establishment of the three yin and three yang is fundamental to the theory of the five movements and six qi. Wang Bing supplemented the missing discussions on the five movements and six qi in the “Huangdi Neijing” but did not pass down the diagrams of the three yin and three yang, making it challenging to apply the theory of the five movements and six qi in clinical practice. The three yin and three yang model encompasses the symbols of heaven, earth, and humanity, not limited to the meridians of the hands and feet. Depending on the different treatment methods of physicians, the three yin and three yang model can guide treatment. The “Huangdi Neijing” primarily emphasizes acupuncture techniques, thus applying the three yin and three yang to explore treatment methods through the body’s meridians. In contrast, Zhang Zhongjing’s inheritance of this method focuses on using herbal formulas to treat diseases, leading to the perception that the two approaches are different, when in fact they share the same origin, both utilizing the five movements and six qi to analyze pathology and guide treatment. Of course, there are other schools that apply the three yin and three yang model to treat diseases through the five sounds, five colors, etc. Indeed, I am referring to “differentiating diseases and treating them accordingly.” Today, the so-called “differentiating syndromes and treating them accordingly” in TCM is a response to the political environment that emphasized “dialectical materialism.” This erroneous view can only undermine TCM, reducing it to a mere appendage of Western medicine, which is fundamentally dialectical in nature, treating one symptom as one disease. TCM also follows this principle, so what advantage does it have? The “Shanghan Lun” proposes that the manifestations of diseases are diverse but do not exceed six types. This is what Qibo said: “Yin and yang can be counted in tens, deduced in hundreds, counted in thousands, and deduced in ten-thousands. The yin and yang of heaven and earth are not deduced by numbers but by symbols.” The “Shanghan Lun” is a further development of the theory of the five movements and six qi in the “Huangdi Neijing,” guiding the use of herbal formulas for treatment, establishing rules for future generations to follow in treating diseases with herbal formulas. In fact, by utilizing the Bagua and Yijing models, one can find that deducing the five movements and six qi is simpler and easier to understand what the “Huangdi Neijing” is conveying.