The zangfu () are a system of organ-related functional concepts in traditional Chinese medicine (TCM), that are built on a cultural view or belief system that has been influenced by Taoism, Confucianism and Chinese folk religion. In this view the Zangfu occupied a fundamentally different conceptual position than what is understood with in Western evidence based biomedicine today, instead of just being just formative structures, they are relationship or pattern based observations of connections and networks. In this ancient theory the Suwen (素問) often translated as Basic Questions or Plain Questions, is the foundational theoretical text of traditional Chinese medicine within this text it is stated that the zangfu were not strictly just physical organs but had an energetic component, this early text integrated a foundational understanding of gross anatomy with systemic, cosmological relationships.
In this ancient East Asian cultural view of medicine called today TCM, the zang organs are considered yin and the fu organs yang. Each principal zang is paired with a fu and associated with one of the five phases of wuxing. The zang are described as manufacturing and storing qi, blood and bodily fluid, while the fu transmit and digest substances. In TCM theory, a group of "extraordinary fu" is also recognized, with functions that combine characteristics attributed to the two groups.
The underlying assumptions and theories of the zangfu system have not been established nor verified by scientific modern evidence-based medicine.
TCM history of ZangFu Anatomy
In this ancient Eastern theory zangfu were originally considered to represent physical organs in the Suwen. A few rare waves of human dissection throughout Chinese history have contributed some refinements to the rough anatomical assumptions in traditional Chinese medicine, though no fundamental errors were corrected (blood vessels remained mistaken as "thin meridians"). In this context, the influx of western anatomical knowledge lead to a crisis for TCM. This was resolved by 's introduction of Zangxiang () theory in the 1920s, which decoupled the zangfu from anatomical organs.
Yin/yang and the Five Elements
Each zangfu pattern is theoretically is to have a yin and a yang aspect, the zang correspond to be yin as they are substantially formative and the fu that are more yang are in comparison as the are hollow and functional.by citation from the Huangdi Neijing's Suwen: ‘’‘’[Within the human body's zangfu, there's yin and yang; the zang are yin, the fu are yang]. As seen at:
Since the concept of the zangfu was developed on the basis of wuxing philosophy, they are incorporated into a system of allocation to one of five elemental qualities (i.e., the Five goings or Five Phases). The zangfu share their respective element's allocations (e.g., diagnostics of colour, sound, odour and emotion etc.) and interact with each other cyclically in the same way the Five Elements do: each zang relationship has one corresponding fu that it disperses, and one that it reinforces, tonifies or sedates.
The correspondence between zangfu and Five Elements are stipulated as:
Fire () = Heart () and Small Intestine () (and, secondarily, Sanjiao [, ‘’Triple Burner‘’] and Pericardium []) Earth () = Spleen () and Stomach () Metal () = Lung () and Large Intestine () Water () = Kidney () and Bladder () Wood () = Liver () and Gallbladder ()
Details
The zang organs' through the theory of Chinese medicine claim the essential functions to consist in manufacturing and storing qi and blood (and, in the case of the Kidney, jing or essence). The hollow fu organs' main purpose is claimed to be to transmit and digest (传化, ) substances (like waste, food, etc.).
Zang organs
Each zang is claimed to have a corresponding "orifice" or sensory organ that it "opens" into. This means the functional entity of a given zang is to includ the corresponding orifice's functions (e.g. Problems with vision are primarily seen as a dysfunction of the Liver zang because the Liver channel "opens" into the eyes).
In listing the functions of the zang organs, TCM regularly uses the term "governing" () – indicating that the main responsibility of regulating something (e.g. blood, qi, water metabolism etc.) lies with a certain zang.
Although the zang are primarily functional entities, TCM gives vague locations for them – namely, the general area where the anatomical organ of the same name would be found. One could argue that this (or any) positioning of the zang is irrelevant for the TCM system; there is some relevance, however, in whether a certain zang would be attributed to the upper, middle or lower jiao.
Xīn, 心 (Heart) The Heart (心, ) is a functionally defined entity and not equivalent to the anatomical formative viscera within the Western evidence based Medical model. As a zàng, the Heart is considered the Emperor of all the zung-fu and Regarding its stipulated functions, the Heart ‘’stores‘’ (藏, )中医世家 2006, chapter 1.2.2. the shén (神), and is usually translated as mind or consciousness; paired with Small Intestine governs xuě (blood) and vessels/meridians opens into the tongue reflects in facial complexion, the glow and radiance. governs joy (喜, )
The Heart's function is said to be strongest on the Chinese Horary (body) clock between 11am and 1pm. Disturbed function of the Heart typically presents as palpitations, arrhythmia, insomnia, dream disturbed sleep, poor memory, restlessness, or even delirium and shock.Cultural China 2007
Xīn Bāo, 心包 (Pericardium) The pericardium, in this tradition, includes the pericardial sac, the Pericardium meridian, the small intestine and some parts of the brain.
The Pericardium is also called the "heart protector", and, for clinical purposes, is considered a yin organ paired with the yang organ San Jiao. In general theory, the Pericardium is not distinguished from the Heart. It is also the first line of defence against the Heart from External Pathogenic Influences. In terms of the Five Elements, these organs are both associated with the fire element.
The Pericardium has a meridian named for it, which reflects the health of the organ. According to traditional Chinese medicine, it is often best to approach the treatment of heart problems via the Pericardium, rather than the heart directly.
Is claimed to: Store the shen, paired with the San jao (Triple warmer) and Governs blood
Since there are only five zang but six fu channels, the remaining meridian is assigned to the Xīn Bāo, 心包 (Pericardium). Its concept is closely related to the Xīn, 心 (Heart), and its stipulated main function is protect from attacks by excessive emotions and exterior pathogenic factors.
Pí, 脾 (Spleen)
The Pí, 脾; is considered to be a yin in nature, and is paired with its yang partner the associated yang organ is the Wèi,胃. Both of these concepts are attributed to the Earth element within the five phase or element, wuxing theory of the Earth element.
Regarding its stipulated functions, the Pí is said to govern "transportation and transformation" (), i.e. the extraction of , lit. "essence bits", usually translated as food essence or , sometimes also called 2006, chapter 3.2.1.1. – and water – from food and drink, and the successive distribution of it to the other zàng officials. the jīng weī constitutes a large part of the body's acquired qì (the other part coming from respiration by facilitation of Fèi, 肺 zàng). In this spirit, the Pí is also called "root of the postnatal" () 2006, chapter 3, lead – as opposed to the congenital qì, which is stored by the Shèn,腎 zàng. The Pí absorbs jīng weī from the food after it has been preprocessed by the Wèi and the Xiǎo Cháng 小肠 and then distributes it to the whole body, especially upwards to the Fèi and Xīn 心, where jīng weī is transformed into qì and xuě (blood). Thus, TCM also describes the Spleen as the source of "production and mutual transformation" () of qì and xuě. the Pí distributes the water extracted from the food and distributes it to the whole of the body, especially to the Lung and Kidney zàng, and thus assists the body's water metabolism. "contains" () the blood inside the vessels (this is also one of the functions of pì) governs muscles and limbs opens into the lips (and mouth) houses the governs intellect, pondering () Within this traditional Chinese theory it is also associated body fluid is saliva, Its holding function the Gu qi is said to be strongest between 9 and 11am. It is said when functioning well, digestion will be good, the muscles will be strong and circulation will be efficient. Dysfunction typically presents as diarrhea, malnutrition, edema, weak/atrophic muscles, greasy taste in the mouth, or excessive bleeding and prolapse. The Spleen is especially weakened by Damp one of the Six Excesses and overthinking.
Gān, 肝 (Liver) As a zàng organ, the Liver () is considered to be yin in nature. Its associated yang fu organ is the Gallbladder. Both the Liver and Gallbladder are attributed to the Wood element and the season of spring in traditional Chinese Wuxing theory.
Regarding its stipulated functions, the Liver governs "unclogging and deflation" () 2006, chapter 4.2.1. primarily of qì and emotions. The free flow of qì in turn will ensure the harmonious interaction of qi, blood, digestion, and Jinye. the free flow of qì and xuě (blood) is particularly significant since TCM stipulates that stagnation of that flow will cause pain and illness. by association via its respective element each zàng and Fu organ is the origin of a certain emotion reflected in the Shen or overall spirit of the patient. The free flow of these five (and other) emotions is thus linked to the unrestrained and harmonious circulation of the qì of the zàng organs. "stores" (, ) 2006, chapter 4.2.2. blood opens into the eyesFatrai/Uhrig (2015), p. 27 governs the tendons reflects in the nails Associated with the emotion of anger (, ) houses the hún (, "Ethereal Soul") Its associated body fluid is tearing.<br/ > The Liver function is regarded to be strongest between 1–3 am. Its blood is responsible for the repetitive cycles of human life, for example menstruation. The Huang Di Nei Jing describes the Liver as "the general of an army". It secretes bile, which is stored in the Gallbladder. A properly functioning Liver organ will ensure that the tendons are properly nourished and not too tense or gristly. The normal direction of Liver qi is outwards. When it "rebels" it can attack the Spleen, causing nausea and poor appetite. Dysfunction of the Liver typically presents as irritability, anger, anxiety, depression, agitation, poor self esteem, headaches, dysmenorrhea, belches, a sour taste in the mouth, distension, pain under the costal arches, pain in the upper abdomen, tremors/numbness/stiffness of the limbs, blurry vision, or jaundice. Liver blood stagnation may lead to amenorrhea, blood clotting, or a bearing down sensation with menstruation.
Fèi, 肺 (Lung)