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The *Huangdi Neijing* (Yellow Emperor's Inner Canon) states: The Heart and the Gallbladder are connected. In cases of Heart disease presenting with palpitations and anxiety (*Zhenchong*), treatment should primarily focus on warming the Gallbladder. In cases of Gallbladder disease presenting with tremors, epilepsy, or mania, treatment should primarily focus on tonifying the Heart.

Tang Rongchuan stated: Old annotations suggest that the Ministerial Fire and the Sovereign Fire are connected through a single Qi. This interpretation of "connection" is inconsistent with the usage of the term in subsequent passages. The so-called "connection" implies the existence of a pathway for mutual interaction. Since the Tang and Song dynasties, physicians have discussed principles abstractly without adhering to anatomical realities. Although Western medicine focuses detailed study on morphology while neglecting Qi theory, such pathways cannot be elucidated without reference to Western medical concepts. Western medicine posits that all human viscera are interconnected by a network of fascia (Lianwang). Within this network, there are numerous microscopic vessels conducting blood and Qi. Based on this, the connection between the Heart and the Gallbladder also lies within the fascial network. The Gallbladder attaches to the Liver, its ligaments connect to the spine, it ascends into the Lung system, and connects to the Heart. Thus, the pathway connecting the Gallbladder and the Heart resides within these ligamentous structures. Therefore, for Heart disease manifesting as palpitations, warming the Gallbladder is appropriate; for Gallbladder disease manifesting as tremors and mania, tonifying the Heart is appropriate. This is no longer empty theorizing. Furthermore, there is a distinction between "warming" and "tonifying." The *Neijing* states: "Warm it with Qi, tonify it with Flavor." The *Neijing* also states that bitter flavor tonifies the Heart; this refers to draining Heart Fire, which constitutes tonification by benefiting Yin. Warming with Qi benefits Yang.

The *Huangdi Neijing* states: The Liver and the Large Intestine are connected. In Liver diseases, it is appropriate to unblock the Large Intestine; in Large Intestine diseases, it is appropriate to soothe the Liver channel as the primary approach.

Tang Rongchuan stated: The diaphragm within the Liver descends toward the Blood Chamber, connects anteriorly to the Bladder, and posteriorly to the Large Intestine. The Jueyin Liver Wood also wraps around externally near the anus. The conduction function of the Large Intestine relies entirely on the dispersing and draining power of the Liver. Theoretically, this represents the interaction of Metal and Wood. Anatomically, it is because Blood can moisten the intestines, and the intestines can guide stagnation. Hence, for Liver diseases, unblocking the Large Intestine is suitable to disperse depression and accumulation. For Large Intestine diseases such as dysentery, intestinal wind, constipation, and perianal abscesses, it is appropriate to soothe the Liver, harmonize the blood, and moisten the intestines to assist their dispersing and draining functions.

The *Huangdi Neijing* states: The Spleen and the Small Intestine are connected. In Spleen diseases, it is appropriate to drain the fire of the Small Intestine; in Small Intestine diseases, it is appropriate to moisten the Spleen as the primary approach.

Tang Rongchuan stated: Western anatomical drawings show the Spleen located above the fascial network, with the entire Small Intestine attached to this network. Microscopic channels within the network connect them, making the pathways described in the *Neijing* clearly visible. It is not surprising that Western medicine, unaware of the *Neijing*, arbitrarily disparages Huangdi and Qibo for claiming to see viscera without direct observation. What is strange, however, is that Chinese scholars favor Western learning, abandoning the books of ancient sages without deep investigation, which is surely erroneous! Spleen diseases often involve fire from the Small Intestine steaming dampness, leading to edema, diarrhea, abdominal fullness, and turbid urine; thus, draining the Small Intestine is indicated. As for the Small Intestine, its ability to transform food without stagnation relies entirely on the moisture of the Spleen to nourish it. This corresponds to what Western medicine calls pancreatic juice (sweet meat juice), which enters the intestine to aid digestion. Therefore, for Small Intestine diseases such as dysentery, constipation, obstruction at the Lamen gate, and dysphagia, moistening the Spleen is appropriate.

Tu Weisheng stated: The Heart belongs to Bing Fire and generates the Wu Earth of Stomach Yang; the Small Intestine belongs to Ding Fire and generates the Ji Earth of Spleen Yin. This defines the generation cycle of the Five Elements, representing the natural qi transformation of heaven and earth, which cannot be verified by scientific axioms. However, the Small Intestine can generate the Spleen but also cause disease in the Spleen. The Spleen, being generated by the Small Intestine, can also nourish the Small Intestine. Therefore, if Spleen Yin is deficient, it is appropriate to drain the fire of the Small Intestine to rescue the Spleen, preventing the consumption of Yin within the Spleen. If the fire of the Small Intestine is excessive, it is appropriate to nourish Spleen Yin to benefit the Small Intestine, supporting its source of transformation and generation. Conversely, if Spleen dampness causes edema, or Small Intestine fire deficiency causes diarrhea, it is appropriate to cultivate fire to dry the earth. Tang Rongchuan interpreted that Spleen diseases mostly involve Small Intestine fire steaming dampness, causing edema, diarrhea, and turbid urine, hence draining the Small Intestine. This merges the cold and heat pathologies of the Spleen and Small Intestine into one, which is somewhat inaccurate.

The *Huangdi Neijing* states: The Lung and the Bladder are connected. In Lung diseases, it is appropriate to promote the flow of water in the Bladder; in Bladder diseases, it is appropriate to clear Lung Qi as the primary approach.

Tang Rongchuan stated: The Lung governs the regulation of water passages, transporting fluids downward to the Bladder. Its pathway lies entirely within the Sanjiao membranes, as detailed earlier. Thus, although the Lung and Bladder are distant, they are actually connected. In Lung diseases, water stagnates to form phlegm-rheum, so clearing and promoting the Bladder to drain it is appropriate. Bladder diseases often result from the failure of the upper source (Lung) to unblock, so clearing the Lung is primary.

The *Huangdi Neijing* states: The Kidney and the Sanjiao are connected. In Kidney diseases, it is appropriate to harmonize the Sanjiao; in Sanjiao diseases, it is appropriate to tonify the Kidney as the primary approach.

Tang Rongchuan stated: The source of the Sanjiao originates from the Kidney system, hence the Kidney and Sanjiao are connected. The Sanjiao conducts water and transforms Qi for the Kidney, so in Kidney diseases, harmonizing the Sanjiao is appropriate. For example, Shenqi Wan uses Fuling (Poria) and Zexie (Alisma) to promote water flow in the Sanjiao; Baoyuan Tang uses [missing character, likely Ginseng or Astragalus] to replenish Qi in the Sanjiao. If the Sanjiao cannot conduct water, it is appropriate to nourish Kidney Yin; if it cannot transform Qi, it is appropriate to tonify Kidney Yang. Modern physicians do not know what the Sanjiao is; Western medicine calls it the fascial network (Lianwang) and does not use the term Sanjiao. This indicates ignorance that the Kidney system is the root of the Sanjiao, and thus ignorance of human qi transformation.

Tang Rongchuan stated: This passage allows for the verification of visceral pathways. Western morphological studies have not reached such precision. Yet today, people neglect these teachings and are mocked by Westerners, which is truly sigh-worthy.