The Five Organs and Six Bowels refer to the internal organs of the human body. The Five Organs include the Heart (Xin), Liver (Gan), Spleen (Pi), Lung (Fei), and Kidney (Shen), which collectively function to store vital essence. The Heart houses the Shen (spirit), the Lung houses the Po (corporeal soul), the Liver houses the Hun (ethereal soul), the Spleen houses the Yi (thought) and Zhi (will), and the Kidney houses the Jing (essence). The Six Bowels include the Small Intestine (Xiao Chang), Gallbladder (Dan), Stomach (Wei), Large Intestine (Da Chang), Bladder (Pang Guang), and San Jiao (Triple Burner), which are responsible for digesting food, absorbing nutrients, and excreting waste.
The Liver is known as the “General’s Official” and belongs to the Wood element in the Five Elements theory. It facilitates the smooth flow of Qi, which is reflected in its role in regulating emotions and promoting the digestion of the Spleen and Stomach. The Gallbladder is referred to as the “Central Official”; when a person is indecisive, they rely on the Gallbladder to make decisions, which influences their decisiveness. People often say someone is “bold” or “timid,” which refers to the function of the Gallbladder. A well-functioning Gallbladder leads to decisiveness, while a poorly functioning one results in timidity and indecisiveness. The Heart is known as the “Ruler’s Official,” governing the circulation of blood throughout the body, with all limbs and tissues relying on the blood pumped by the Heart for nourishment. The Heart also oversees a person’s spirit, consciousness, and cognitive activities, and its functional state determines an individual’s overall mental outlook.
The Small Intestine is known as the “Receiving and Storing Official,” responsible for receiving nutrients and aiding in further digestion and absorption. Individuals with insufficient Small Intestine function are prone to cold and diarrhea. The Spleen is referred to as the “Advisory Official,” located centrally in the body, responsible for the transformation and transportation of Qi, distributing vital essence. The Spleen is characterized by its gentle and neutral nature, allowing it to reflect issues impartially. The Stomach is known as the “Granary Official,” responsible for receiving and accommodating food, undergoing initial digestion, and transforming it into chyme, which is then passed to the Small Intestine. The final refined substances are transformed by the Spleen to nourish the entire body. The Lung is known as the “Ministerial Official,” governing respiration with a strong rhythm, capable of distributing vital essence throughout the body. The Large Intestine is known as the “Conduction Official,” which receives waste from the upper body and transforms it into feces for excretion. The Kidney is known as the “Strengthening Official,” appearing static but harboring vitality; abundant Kidney essence leads to strong bones and abundant energy. The Bladder is known as the “Metropolis Official,” where bodily fluids converge, likened to a large city, hence its designation. The San Jiao is known as the “Regulating Official,” a unique entity among the Six Bowels, distributed in the head, chest, and abdominal cavity, facilitating the movement of fluids.
Understanding the functions of the Five Organs and Six Bowels requires awareness of the living environment and lifestyle, comparing it with the past to see if one’s current life has deviated from a healthy trajectory. To nourish the Five Organs and Six Bowels, one must first understand them and align with the Four Seasons and Five Elements to better care for the organs, maintain health, and avoid disease.
Maintaining the health of the organs is essential for longevity. Since ancient times, health and longevity have been humanity’s eternal pursuit. Especially among emperors throughout history, the quest for immortality has led to earnest efforts, such as consuming elixirs and seeking divine medicines. The story of Qin Shi Huang seeking immortality in “Qin Mountain” and the Jin people practicing alchemy has become a historical joke. There is indeed no elixir for immortality, nor is there anyone who can escape death; such pursuits against the natural order inevitably lead to ridicule. However, people can extend their lives and maintain youth through their efforts and knowledge of health preservation. Today, people understand that natural laws are unyielding, and aging, illness, and death are inevitable stages. Modern individuals pay more attention to finding the secrets of health and longevity in the minutiae of life. In summary, both ancient and modern people have consistently pursued health and longevity. So, how can one achieve health and longevity?
Many have had experiences with illness; for instance, when inflammation occurs, Western medicine prescribes anti-inflammatory drugs that can reduce inflammation and swelling shortly after taking them. However, Western medicine has a serious issue—drug resistance, requiring double or even multiple doses when the same illness recurs. Traditional Chinese Medicine (TCM) approaches differently; when visiting a TCM practitioner, the doctor will inquire whether the patient has recently been exposed to wind and cold, consumed spicy foods, or experienced foreign objects causing discomfort, identifying the root cause of the illness and treating it fundamentally.
The Huangdi Neijing is a book that emphasizes “internal inquiry.” Although it does not introduce many prescriptions, it teaches people health preservation knowledge—how to live healthily, enhance physical fitness, and prevent diseases, thereby achieving longevity. To avoid illness and achieve health and longevity, one must ensure the smooth flow of Qi and blood; to achieve this, the Five Organs and Six Bowels must be well-regulated. The coordination and operation of the organs can promote the health of other body parts, such as muscles, bones, and skin. In conclusion, only with smooth Qi and blood and coordinated organs can one promote vitality, eliminate diseases, and achieve longevity.
As people’s pace of life accelerates, competition intensifies, and pressure increases, normal dietary habits and healthy lifestyles are often neglected or disrupted, leading to many suffering from “sub-health” conditions. How can we change this situation?
The oldest and most authoritative medical classic, the Huangdi Neijing, asserts that regulating the organs can lead to health and longevity.
A Brief Discussion on the Five Organs and Six Bowels
Based on the physiological functions of the human body, the organs can be divided into the Five Organs, Six Bowels, and the Extraordinary Organs. The Five Organs serve as the center, with each organ paired with a bowel, representing Yin and Yang, interconnected through meridians.
As recorded in the Suwen, “The Five Organs store essence and Qi without leaking; the Six Bowels transmit and transform substances without storing, hence they cannot be full.” Additionally, the brain, marrow, bones, vessels, gallbladder, and uterus (female reproductive organ) are classified as Extraordinary Organs. “Extraordinary” refers to the unusual, and “Constant” refers to the regular, as they share similarities with the Bowels in form and functions akin to the Organs. Their common characteristic is that, although they are relatively closed structures, they cannot directly contact food and fluids, resembling Bowels but functioning like Organs.
In the Huangdi Neijing, the Five Organs and Six Bowels are collectively referred to as “Officials,” meaning that each organ and bowel has its own responsibilities while also fulfilling different roles based on their physiological characteristics. Although this is merely a figurative expression, it vividly illustrates the role of the organs in the human body.
The Five Organs have the function of producing and storing Qi, blood, and body fluids, while the Six Bowels are responsible for digestion and absorption. The food consumed by the body can be divided into necessary nutrients (essential substances) and unnecessary components (waste). The Five Organs and Six Bowels not only have distinct functions but also cooperate with corresponding organs. The corresponding pairs are Liver and Gallbladder, Heart and Small Intestine, Spleen and Stomach, Lung and Large Intestine, and Kidney and Bladder. The San Jiao among the Six Bowels serves as a pathway for the movement of Yuan Qi and body fluids, and the corresponding organs are interconnected through meridians, with the Organs being primary and the Bowels secondary. The Organs are Yin, while the Bowels are Yang, primarily because the meridians of the Organs pass through the Yin parts of the body (the abdomen), while the meridians of the Bowels pass through the Yang parts (the back), thus the Organs are internal while the Bowels are external.
Aside from differences in nature, the meridian locations of the Organs and Bowels also vary significantly. All the meridians of the Organs are distributed on the inner sides of the arms, legs, and body; the meridians of the Bowels are on the outer sides of the arms and legs and the back of the body. When the body faces threats, it instinctively curls up, and since all the meridians of the Organs are on the inner side, they are well protected, while the meridians of the Bowels are exposed, making the Organs more important than the Bowels.
The Relationship Between the Five Organs
The human body is an organic whole, and there are close relationships between the Organs and between the Organs and Bowels. They not only mutually restrict, depend on, and utilize each other in physiological functions but also communicate through meridians, transmitting various information. In the circulation of Qi, blood, and body fluids throughout the body, they form a coordinated and unified whole. The common characteristics of the Five Organs and Six Bowels are to store various essential substances necessary for life activities, such as essence, Qi, blood, and body fluids, and they have the following relationships.
Heart and Lung
There exists a mutually dependent and cooperative relationship between the Heart and Lung. The Heart governs blood, promoting its circulation, which in turn maintains the Lung’s respiratory function; the Lung governs Qi and respiration, facilitating and assisting the circulation of Heart blood. Additionally, the Heart and Lung reside in the chest, where the Zong Qi (ancestral Qi) accumulates, and the Lung also connects with the Heart meridian and governs respiration. Thus, the Zong Qi enhances the connection between the Heart and Lung.
Heart and Spleen
The relationship between the Heart and Spleen is primarily reflected in two aspects: first, the dependency relationship with the Spleen. The Heart governs blood, nourishing the Spleen, thereby maintaining its function; the Spleen governs transformation, serving as the source of Qi and blood, ensuring the Heart’s blood supply. Second, there is a collaborative relationship in blood circulation. The Heart governs blood, promoting its continuous flow; the Spleen governs blood, ensuring its circulation within the vessels. The cooperation between the Heart and Spleen ensures normal blood circulation.
Heart and Liver
The relationship between the Heart and Liver is primarily reflected in two aspects: first, in blood circulation, there is both a dependency and collaborative relationship. The Heart governs blood, while the Liver stores blood; when the Heart’s blood is abundant and its Qi is vigorous, blood circulation is normal, allowing the Liver to store blood; when the Liver has sufficient blood and can regulate blood flow, it benefits the Heart’s ability to promote blood circulation. Second, in terms of spirit and emotions, there is both a dependency and collaborative relationship. The Heart governs consciousness, while the Liver governs the smooth flow of emotions; a normal Heart spirit benefits the Liver’s ability to regulate emotions, and a well-functioning Liver aids in the normal activities of the Heart spirit. The two organs depend on and cooperate with each other to maintain normal emotional activities.
Heart and Kidney
The Heart and Kidney intersect, representing “the harmony of water and fire.” The Heart is associated with fire and located in the upper jiao, while the Kidney is associated with water and located in the lower jiao. The Heart’s fire descends to the Kidney, warming the Kidney Yang and preventing it from becoming cold; the Kidney’s water ascends to the Heart, nourishing the Heart Yin and restraining the Heart fire, thus achieving physiological balance between the Heart and Kidney.
The intersection of the Heart and Kidney also represents the mutual complementarity of Yin and Yang; the Heart Yin and Yang, and the Kidney Yin and Yang, support each other, maintaining the balance of Yin and Yang between the two organs.
Spleen and Lung
The relationship between the Spleen and Lung is primarily reflected in two aspects: first, in the generation of Zong Qi, which is the Qi accumulated in the chest, also known as the Great Qi. It is formed by the combination of the refined essence from food and the clear Qi inhaled from the environment through the Lung and the essence transformed by the Spleen and Stomach, accumulating in the chest and nourishing the Heart and Lung. The clear Qi and essence are the main substances for generating Zong Qi, and only through the cooperation of the Lung and Spleen can Zong Qi be generated normally. Second, in terms of fluid metabolism, the functions of the Lung and Spleen require the Lung’s dispersing and descending actions to regulate the water pathways, ensuring normal distribution and excretion of fluids. Additionally, the Spleen’s function of transforming and transporting fluids is necessary for the normal generation and distribution of fluids. The Lung and Spleen work together, coordinating and supporting each other to ensure normal fluid metabolism.
Lung and Liver
The relationship between the Lung and Liver is primarily reflected in the regulation of Qi dynamics, with a dependency and collaborative relationship. The Lung Qi descends and disperses, while the Liver Qi rises and regulates. The Lung and Liver, one rising and one descending, have a regulatory effect on the Qi dynamics of the entire body.
Lung and Kidney
The relationship between the Lung and Kidney is primarily reflected in two aspects: first, in fluid metabolism, the Lung governs the regulation of water pathways, serving as the upper source of water, while the Kidney governs water, serving as the lower source. The cooperation between the Lung and Kidney ensures the normal distribution and excretion of body fluids. Second, in terms of respiratory function, the Lung governs Qi and respiration, while the Kidney governs the intake of Qi, maintaining the depth of breathing. The Lung and Kidney work together to complete the respiratory function. Additionally, during respiration, the Lung disperses clear Qi, benefiting the Kidney’s intake of Qi, while sufficient Kidney Qi aids in the Lung’s dispersal of Qi.
Liver and Spleen
The relationship between the Liver and Spleen is primarily reflected in two aspects: first, in digestive function, the Liver governs the smooth flow of Qi, regulating the dynamics and secreting bile, which aids the Spleen’s transformation; second, a collaborative relationship in blood circulation. The Liver stores blood and regulates blood flow, while the Spleen governs blood, ensuring its circulation within the vessels. The cooperation between the Liver and Spleen ensures normal blood circulation.
Liver and Kidney
The relationship between the Liver and Kidney is primarily reflected in three aspects: first, the mutual transformation of Liver blood and Kidney essence. The Liver stores blood, while the Kidney stores essence, and there is a mutual nurturing and transformation relationship between essence and blood. Sufficient Kidney essence relies on the nourishment of Liver blood, while the transformation of Liver blood depends on the action of Kidney essence. Thus, essence can generate blood, and blood can generate essence, both originating from the Liver and Kidney. Second, the Yin and Yang of the Liver and Kidney are interconnected, mutually nurturing and restraining each other, maintaining the fullness and balance of Yin and Yang between the two organs. Third, the mutual restriction and cooperation between the functions of smooth flow and storage. The Liver governs smooth flow, while the Kidney governs storage; the smooth flow of Liver Qi allows the Kidney’s storage to open and close appropriately, while the Kidney’s storage can restrain the Liver’s excessive smooth flow. The mutual restriction and cooperation maintain the physiological functions of menstruation in women and ejaculation in men.
Spleen and Kidney
The relationship between the Spleen and Kidney is primarily reflected in three aspects: first, the relationship between pre-natal and post-natal factors. The Kidney stores essence, originating from pre-natal factors, governing growth, development, and reproduction, serving as the foundation of pre-natal life; the Spleen transforms the essence of food and fluids, serving as the source of Qi and blood, nourishing the body, representing post-natal life. The two mutually nurture and promote each other, forming the foundation of life activities. Second, this is reflected in the mutual dependency between the Spleen’s transformation and the Kidney’s essence and Yang. The Spleen governs transformation, absorbing the essence of food and continuously nourishing the Kidney essence; the Spleen’s transformation function must be supported by the warmth of Kidney Yang to function properly. Third, in fluid metabolism, the Spleen’s function of transforming fluids relates to the generation and distribution of fluids, which also requires the warmth of Kidney Yang; the Kidney governs water, maintaining the balance of fluid metabolism throughout the body, which also relies on the Spleen’s regulation. The Spleen and Kidney work together, supporting each other to ensure normal fluid functions in the body.
The Relationship Between the Five Organs and Six Bowels
The physiological characteristics of the Six Bowels are digestion, absorption, and excretion, so their relationships primarily reflect mutual cooperation and utilization during the processes of food digestion, absorption, and excretion.
In terms of digestion: it is accomplished through the Stomach’s rotting and ripening, the involvement of bile, and the transformative actions of the Small Intestine. In terms of absorption: the Small Intestine separates the clear from the turbid to absorb the essence, while the Large Intestine conducts the absorption of water. In terms of excretion: the Large Intestine conducts the expulsion of feces, while the Bladder’s Qi transformation expels urine. Although digestion, absorption, and excretion are three different stages, they are interdependent and mutually supportive.
The San Jiao serves as the pathway for the movement of food and fluids, participating in the entire process of digestion, absorption, and excretion. The Six Bowels function through communication, both dividing labor and cooperating, coordinating and utilizing each other to complete the functions of digestion, absorption, and excretion. The Suwen states, “The Six Bowels transmit and transform substances without storing, hence they cannot be full. Therefore, when food enters, the Stomach is full while the intestines are empty; when food descends, the intestines are full while the Stomach is empty.”
The organs are collectively referred to as the internal organs, with the relationship between the Organs and Bowels being one of pairing. The Organs are Yin, while the Bowels are Yang; Yin governs the internal, while Yang governs the external. Each Organ and Bowel, representing Yin and Yang, forms pairs: Heart with Small Intestine, Lung with Large Intestine, Spleen with Stomach, Liver with Gallbladder, and Kidney with Bladder. Each pair of Organs and Bowels has interconnected meridians; physiologically, they support and coordinate each other; pathologically, they influence each other.
Heart and Small Intestine
The meridian of the Heart belongs to the Heart and connects with the Small Intestine, while the meridian of the Small Intestine belongs to the Small Intestine and connects with the Heart, forming an internal-external relationship through their interconnected meridians. In terms of physiological functions, the Heart is associated with fire and governs blood; the warmth of Heart fire nourishes the Heart blood, ensuring the normal function of the Small Intestine. The Small Intestine’s transformative function and separation of clear from turbid, along with its absorption of essence, can be summarized within the Spleen’s governing of transformation, thus the relationship between the Heart and Small Intestine is also one of the Heart and Spleen.
Lung and Large Intestine
The Lung and Large Intestine are interconnected through their meridians, forming an internal-external relationship. In terms of physiological functions, this is primarily reflected in the mutual dependency between the Lung’s Qi descent and the Large Intestine’s conduction. Since “descent” and “conduction” affect the Qi dynamics of the Organs and Bowels, the Lung’s Qi descends and disperses fluids, promoting the Large Intestine’s conduction; the Large Intestine’s conduction of waste downward facilitates the Lung’s Qi descent, thus influencing respiration and bowel movements.
Spleen and Stomach
The Spleen and Stomach are interconnected through their meridians, forming an internal-external relationship. Their physiological functions are primarily reflected in three aspects: first, the coordination of Spleen and Stomach functions. The Spleen governs transformation, while the Stomach governs reception and rotting; the Stomach’s “reception” prepares for the Spleen’s “transformation,” and the Spleen’s “transformation” meets the needs of the Stomach’s continued “reception.” Without the Stomach’s reception and rotting, the Spleen has no food to transform; conversely, without the Spleen’s transformation, the Stomach cannot receive. Therefore, when the Stomach is harmonious, the Spleen is healthy, and when the Spleen is healthy, the Stomach is harmonious. The combination of Spleen and Stomach functions, coordinating with each other, ensures the physiological functions of receiving food, digestion, absorption, and transportation. Second, the mutual support of Spleen and Stomach in terms of rising and descending Qi. The Spleen Qi governs rising, while the Stomach Qi governs descending; when the Spleen Qi rises and functions normally, the refined essence can be distributed, allowing the Stomach to maintain its reception, rotting, and downward movement; when the Stomach Qi descends, food can move downward, enabling the Spleen to function normally. Thus, the Spleen and Stomach Qi, one rising and one descending, support each other to ensure the normal function of “receiving and transforming.” Third, the mutual regulation of dryness and dampness between the Spleen and Stomach. The Spleen and Stomach are both Yin, preferring dryness and disliking dampness; the Stomach is a Bowel, Yang, preferring moisture and disliking dryness. Although the Spleen and Stomach have different preferences, they also mutually regulate and support each other; if the Stomach becomes too dry, it relies on the Spleen’s Yin to prevent excessive dryness; if the Spleen becomes too damp, it relies on the Stomach’s Yang to prevent excessive dampness. Therefore, the mutual regulation of dryness and dampness between the Spleen and Stomach ensures the coordination of their receiving and transforming functions.
Liver and Gallbladder
The Liver and Gallbladder are interconnected through their meridians, forming an internal-external relationship. In terms of physiological functions, they both govern smooth flow; the Liver and Gallbladder belong to Wood and both govern smooth flow. The Liver governs smooth flow, secreting bile, regulating the Qi dynamics of the Gallbladder, and promoting the Gallbladder’s secretion of bile; the Gallbladder’s smooth flow facilitates the Liver’s ability to govern smooth flow. Thus, the Liver and Gallbladder depend on and cooperate with each other, ensuring the normal functions of bile secretion, storage, and excretion, which benefits digestion and absorption.
Kidney and Bladder
The Kidney and Bladder are interconnected through their meridians, forming an internal-external relationship. In terms of physiological functions, this is primarily reflected in their mutual governance of urination. Body fluids undergo transformation through the Kidney’s Qi, with the turbid portion descending to the Bladder, transforming into urine, which is stored and excreted by the Bladder; the Bladder’s storage and excretion functions depend on the Kidney’s ability to regulate and transform, allowing for appropriate opening and closing. Thus, the Kidney and Bladder depend on and cooperate with each other to complete the processes of urine generation, storage, and excretion.
Understanding the Five Organs and Six Bowels from the Perspective of the Five Elements
The Huangdi Neijing states, “Heaven has four seasons and five elements, which govern growth, storage, cold, heat, dryness, dampness, and wind; humans have five organs corresponding to five emotions, which generate joy, anger, sadness, worry, and fear.”
The concept of the Five Elements is relatively abstract, not merely referring to the six climatic changes of wind, cold, heat, dampness, dryness, and fire, or the five natural substances of Wood, Fire, Earth, Metal, and Water. It represents the materials and principles that constitute all things, reflecting the changes in the natural world caused by the movement of Qi. The Five Elements of Heaven and Earth explain the generation and transformation of all phenomena in the universe. Nature experiences seasonal changes, as well as the transformations of the Five Elements, leading to climatic variations that affect all things, forming the laws of growth, maturation, transformation, storage, and concealment. The Qi of the Five Organs corresponds to five emotional activities, generating joy, anger, sadness, worry, and fear. The relationship between the Five Organs and Five Elements reflects the inherent properties assigned by nature, and the interrelationships of the Five Elements illustrate the correlations between the Five Organs.
The Huangdi Neijing categorizes the human body’s organs, form, orifices, and emotions into the Five Elements: the Liver belongs to Wood, governing smooth flow, generating tendons, and opening to the eyes; the color green corresponds to the Liver and is associated with spring; the Heart belongs to Fire, governing blood vessels, generating blood, and opening to the tongue; the color red corresponds to the Heart and is associated with summer; the Spleen belongs to Earth, governing transportation and digestion, generating flesh, and opening to the mouth; the color yellow corresponds to the Spleen and is associated with late summer; the Lung belongs to Metal, governing descent, generating skin and hair, and opening to the nose; the color white corresponds to the Lung and is associated with autumn; the Kidney belongs to Water, governing the intake of Qi, generating marrow, and opening to the ears; the color black corresponds to the Kidney and is associated with winter.
The Five Elements of Wood, Fire, Earth, Metal, and Water represent the order of generation among the Five Elements. Naturally, where there is generation, there is also restriction; the order of restriction is Wood, Earth, Water, Fire, and Metal. The generation and restriction of the Five Elements are unidirectional and irreversible, just as the seasonal changes and life activities of the human body are irreversible. The restriction of the Five Elements reflects this irreversible process, aligning with the statement in the Huangdi Neijing that if the body’s original Qi follows the natural order of generation and transformation, it is normal; if it regresses, it is abnormal.
From the theory of the generation and restriction of the Five Elements, one can understand the interrelationships of the Five Organs. When one organ experiences dysfunction, other organs may also be affected and harmed. Insufficient function of a particular organ disrupts overall harmony, leading to imbalance and ultimately resulting in disease. If not treated promptly, it may develop into a chronic condition, entering a vicious cycle of inter-organ restriction. If this cycle continues, all organs will be damaged, their functions will decline, and once damage reaches a certain level, the Five Elements will become uncoordinated, leading to Yin-Yang imbalance and the emergence of one or more complications. Therefore, it is crucial to seek timely treatment for illnesses, allowing the body to return to a state of coordinated balance with the help of a physician. To maintain a healthy body, one must ensure the dynamic balance of the organs, aligning with the Five Elements and nature.
The Five Organs and Six Bowels store Qi, blood, essence, fluids, and spirit.
The Huangdi Neijing states, “The Five Organs are responsible for storing spirit, blood, Qi, and the soul; the Six Bowels are responsible for transforming food and circulating fluids.”
Qi, blood, essence, fluids, and spirit are fundamental to the life activities of the human body and are the driving force behind the normal functioning of the organs. The function of the Five Organs is to store vital essence, preventing it from leaking outward.
The function of the Six Bowels is to transmit and transform food and fluids, rather than storing them, which is why they may appear full at times but cannot remain so indefinitely. The Five Organs and Six Bowels serve as warehouses for the transformation and storage of Qi, blood, essence, fluids, spirit, and soul.
The organs of the human body are akin to lakes in nature, serving to store and regulate. To maintain the Yin-Yang balance of the body, ensuring Yin is dry and Yang is secret, one must first take good care of the Five Organs and Six Bowels. The organs are the primary structures for life activities, and once their functions are disrupted, life activities will certainly be affected. Although the organs are deeply hidden within the body, each has its representation on the surface, which is the unique “Zang Xiang” theory of TCM.
“Zang” refers to what is hidden within the body, while “Xiang” refers to the physiological and pathological phenomena manifested externally. Zang Xiang encompasses the various internal organs and their physiological activities, as well as the pathological changes reflected in various signs. The Heart is the Ruler’s Official, overseeing and governing other organs and substances, occupying a leading position within the body. The Heart and the Small Intestine, which is the receiving and storing organ, are interconnected through their meridians, allowing for the communication of Qi and blood, jointly regulating the body’s Qi, blood, and spirit.
The Liver serves as the Heart’s assistant, regulating emotional activities and aiding in the digestion of the Spleen and Stomach. The Liver governs smooth flow, can store blood, and regulates blood volume. The Liver and Gallbladder are interconnected; the Liver is internal, while the Gallbladder is external. When the functions of the Liver and Gallbladder are normal, blood can be stored, maintaining the body’s normal physiological functions.
The Spleen and Stomach are known as the “Granary Officials”; through the movement of Qi, they transform food into substances that the body needs and can utilize, completing the processes of digestion, absorption, and nutrient transportation, serving as the source of Qi and blood, thus representing the foundation of post-natal life. The Spleen governs blood, ensuring its circulation within the vessels and preventing it from leaking outside the vessels.
The Lung is the site of gas exchange in the body, capable of dispersing and descending Qi, regulating the water pathways to nourish the skin and muscles. The Lung is the Ministerial Official, assisting the Ruler (Heart) in regulating the circulation of Qi and blood. The Large Intestine is the Conduction Official, interconnected with the Lung through meridians, forming an internal-external relationship that influences each other physiologically and pathologically.
The Kidney stores essence, governs bone marrow, and is the foundation of pre-natal life, closely related to growth, development, and reproductive capacity. When the Kidney essence is abundant, the body becomes strong, bones are sturdy, energy is abundant, teeth are strong, and hair is shiny. The Kidney and Bladder are interconnected; the Bladder’s Qi transformation function depends on the abundance of Kidney Qi, which aids in the Bladder’s transformation of fluids.
The Five Organs and Six Bowels play a vital role in maintaining the normal physiological functions of Qi, blood, essence, and fluids, thus it is essential to nourish the organs, ensuring that the Qi, blood, essence, and fluids within the body are abundant and balanced, ultimately achieving health and longevity.