Click the blue text above to follow us
Health Preservation in the Inner Canon
Traditional Chinese Medicine (TCM) believes that the five organs house the five spirits, and eating is akin to offering sacrifices to our “five organ spirits”.
But do you know why the “five organs” are referred to as “temples”? The concept of the five organs housing spirits may seem mystical, yet it is grounded in evidence. The “Ling Shu” states: “When the blood and qi are harmonious, the nutritive and defensive qi are unobstructed, the five organs are complete, the spirit resides in the heart, and the souls are fully present, one becomes a person.”
This means that only when both form and spirit are present can a person be considered healthy and vibrant.
Here, form refers to the five organs: Heart (Xin), Liver (Gan), Lung (Fei), Spleen (Pi), and Kidney (Shen); while spirit refers to the psychological aspects housed within these organs: Shen (神), Hun (魂), Po (魄), Yi (意), and Zhi (志), collectively known as the “Five Emotions” in TCM.
The “Five Emotions” are not mere abstract concepts; they have a material basis, which is essence (Jing) and qi, stored within the five organs.
What is the theory of “Five Organs Housing Spirits”?
TCM posits that “the heart is the sovereign organ, from which the spirit emerges.” The heart has the function of housing the main spirit, meaning it governs the mental activities of the body. Modern medicine often treats brain diseases by addressing the heart. However, TCM also speaks of the “Five Spirits of the Organs,” which states that mental activities are governed by the five organs, specifically: “Heart houses the Shen, Lung houses the Po, Liver houses the Hun, Spleen houses the Yi, and Kidney houses the Zhi,” collectively known as the “Five Organs Housing Spirits.” What do these spirits represent, and how are they related to the five organs?
<br/>
The Five Spirits: Hun, Shen, Yi, Po, Zhi can be simply understood as follows: Shen primarily refers to the unpredictable nature of mental activities; Hun refers to the “subconscious”; Po refers to sensory perceptions such as temperature and pain; Yi refers to thought processes, ideas, and inspiration; and Zhi refers to memory and willpower. All these are related to brain function. The five spirits are not absolutely independent; they are closely interconnected, making it difficult to distinguish them clearly, and they collectively maintain the normal state of the human spirit.
(1) Shen and Heart:
In TCM, the term “Shen” is very broad, encompassing all human mental and psychological activities. Sensory perception, cognitive processes, memory processes, and the generation of thoughts are attributed to the heart, referred to as “the heart houses the Shen.” This is the foundation and premise for our activities of perception, thought, will, and emotion. Thus, the function of the heart permeates into the other four spirits, serving as their foundation and premise. In this sense, the heart’s spirit is a leader but does not represent the specific. However, when the five spirits are listed together, “Shen” refers to the mysterious and unpredictable nature of human spirit and thought. When the heart’s spirit is clear, all our mental activities are normal and responsive. Conversely, if the heart’s spirit is unclear, as in the case of patients with mental illness or coma, mental activity ceases to exist, let alone change.
(2) Hun and Liver:
We often hear phrases like “the soul is not at home,” “the soul is entangled in dreams,” and “frightened to the point of losing one’s soul.” Here, “Hun” primarily refers to attention, subconsciousness, and judgment, and is related to sleep. TCM believes that “the liver stores blood,” and the liver can maintain our mental comfort, being regarded as “the general’s organ, from which strategies emerge.” When liver blood is deficient, the spirit is not nourished, leading to issues such as difficulty concentrating, vivid dreams, talking in one’s sleep, or even sleepwalking.
(3) Po and Lung:
Generally, the auditory perception of the ears, the visual perception of the eyes, and the sensory functions of the skin such as temperature and pain are considered to be governed by the Po. TCM holds that the lung governs qi, assists the heart in circulating blood, and controls the skin and hair. When qi and blood are sufficient and distributed throughout the body, sensory functions are normal.
(4) Yi and Spleen:
“Yi” refers to thinking, contemplation, ideas, and inspiration. TCM believes that the spleen governs the emotion of “thinking”; only through thinking can ideas and inspirations arise. The spleen is the master of the digestive system and the foundation of postnatal essence, which is the basis for generating qi and blood. Only when the spleen and stomach function well can there be sufficient qi and blood to nourish the brain, leading to clear thinking. If the spleen and stomach are weak, and qi and blood production is insufficient, the brain will lack nourishment, and “Yi” will not be effective.
(5) Zhi and Kidney:
“Zhi” refers to memory and willpower. The brain is the anatomical basis for all emotional activities. As animals evolved, with the increase in brain capacity, they became increasingly intelligent. TCM believes that the fullness of the brain marrow depends on the amount of kidney essence. The kidney stores essence, which can transform into brain marrow. When kidney essence is abundant, the brain marrow is full; when kidney essence is deficient, the marrow sea is insufficient. As we age, with the decrease of kidney essence, the brain gradually shrinks, and memory declines significantly. Therefore, tonifying kidney essence and replenishing brain marrow is also an important method for treating brain diseases.
In summary, TCM views the five organs as a systematic whole. The activities of the spirit, soul, intention, po, and willpower are distributed among the five organs, but the heart is the primary organ. The function of the brain is closely related to the heart, but also to the five organs. For abnormal mental awareness, thought, and emotional activities, one should not simply attribute it to heart and brain disorders, but should treat it from the perspective of the five organs.
Simple, practical, and warm; long press the QR code to follow!
Online compilation, not easy work
Follow and view for encouragement
Convey health, full of fragrance
Share and pass on, hands will have lingering fragrance
The Practical Encyclopedia of the Huangdi Neijing (hdnjsydq)
If you like this article, please give me a thumbs up.