它说五脏者所以存精神、气血、魂魄者也，六腑者所以化水谷而行津液者也。大意是说人之生理，有脏以为体，就有俯以为用。脏之气行于腑，腑之精输于脏，二者相合，而后成功，脏之性宜藏，腑之性宜通，又以五脏主藏为阴，六腑主泻为阳，而一脏一腑之中，又各有其阴阳，脏腑阴阳，相互相生之理，分晰至微。我觉着它与科学的说法，相辅而行，而且有其不可思议的真理。或者现在科学，尚未到了这个地步，也未可知。这是我四十多年反复试验的所得，不过不可因著阴阳二字，越弄越玄虚罢？了。看中医书要有精锐鉴别的眼光，抉择出它那道理的奥妙，抛弃它那说法的错误，把历代医籍的精华，从实验运用到西医的科学说法之内，那是再好不过的，千万不可胡扯乱拉，妄说中医的这个就是西医的那个，那就糟了。尤其不可先入为主，自讳其短，必须实实在在的体验出来。中医的那一种说法，实在超过于科学的西医，并且可以把西医的说法，来证明中医那一点的错误，这才可以于医学上有了进一步的贡献。不但不可尽信中医书，也不可尽信西医书，盖是医之一道，到现在并未到了很完全的地步，所以世界上有好多因病身死的人，这就是一个中西医均未完善的大铁证。可是这种中西合参的办法，谈何容易？我从十七八岁，就喜欢研究中医学，到了二十岁，就学了西医，到现在已经六十多岁了。我在这四十余年之间，经过种种的试验和比较，到现在似乎对中西医有了一点真认识。然而绝不是自以为到此境地，这就是完善。不过略略开出一些门径，现在仍是努力往前改进，更希望与余同好者，共同努力往前进。大家把这一种学问，共同发明到毫无缺陷的那一个境地，成为世界上的一个独立的医学，永远革除中西医的名称，那就好了。现在我再把中医说的五脏六腑的概要，讲一讲。
中医以心、肝、脾、肺、肾为五脏，兹分述如下：五脏（一）心（心包络附）经云，心者君主之官，神明出焉。又谓之君火（属阳），又云，心外有赤黄裹脂是为心包络。心下有膈膜，与脊胁周回相着，遮蔽浊气，使不将上薰心肺。又云其中（心）有窍，以导引天真主气。又云心主血脉，又云其液为汗。
中医说心脏主血，是对的。可是若说它是君主，是能出神明，说它是君火，又能导引天真，且是为汗的来源。这些说法，猛一看似乎太玄虚，其实呢，是与西医的说法息息相通，且觉着有些很圆通的道理。我先把这道理说一说，心脏若一停止，周身的血脉，就立时全停了，人就死了。这是何等的一个主要机关呢！若说神明，这两个字，简直的就是脑子和神经的代名词，你想一想，若是心血发生了毛病，比方热度太高了，或是血内有了毒，马上它那脑子的作用，就会出了变象，轻则觉着头晕心跳，重了就可以神昏谵语，寻衣摸床，也许疯疯颠颠，精神失常。若是心脏弱了，马上人就缺乏精神，或者成天家头晕眼黑，神识不清，惊悸善忘，嗜睡或失眠，起了种种神经衰弱的状态，这就是君主失其权能，天真神明，受其影响的一个证明。总而言之，脑子神经，全赖血来养着它，它若是不受心血的影响，绝对不会单独有作用的。至于说汗为心液，是君火，更是有着它的微妙道理。何以呢？人全知道出汗是有汗腺的，可是汗腺何以能发汗？1，由于外围之温度亢进。2．血液中水分增多，3，心脏及血管机能旺盛，4．服发汗药，5．血管收缩神经兴奋，汗腺神经亦得逞其作用（例如虚汗，。这样看来，若把心离开了，这汗是不能出来的。所以西药里头的退热药（例如阿斯匹林等），其副作用为发汗过多，往往骤然能叫心脏停止，害了人的性命。而中药里的发汗药（例如冧黄），也往往闹得人大汗不止（汗脱），也就是心脏受了汗的大泻漏，而无力供给的道理。所以说汗为心液，是一点也不错的。至于君火二字，本是对相火说的，简单说一句，就是人身上的热力、张力，全凭着心血来酝酿的。若离开了心血，热力和张力，也就完了，人身上也就不温暖了。所以君火这二字，并无不合，简直的就可作为“温源”二字讲，那有什么玄虚呢？（二）肝经云，悲怒气郁则伤肝。又曰诸风掉眩，皆属于肝。又曰肝者相火内寄，得真水以涵濡真气，以遂生生之气。滑氏曰，肝之为脏，其治在左。
中医说肝主血是对的，血若不经肝脏的滤清，如何能有血的功用呢？此脏既为造血之总枢，那么人身上已经造成血之原料（乳糜），，归总全集合到门脉里，门脉即食物精华入肝之总管。血之前身，即是乳糜。若是一经悲怒气郁，一定影响到神经，它那一切无数的毛细乳糜管，马上就要失其平衡，那一边由肝脏送入心脏的血液，也就不甚顺序。肝脏里，此时停留了好多的血，它那滤血的机能，也就疲乏了，神经受了这种影响，所谓疲极之本。所以人就觉着不舒服，容易不喜欢，越郁越厉害，就要发生疼痛（胁疼胀最多），头晕目眩，甚则全身抽搐，于是有肝风、肝气、肝火等等的病名。若再加重，积久不流通，它那停滞的血液，越聚越多，越多越浓，全身血管停滞，神经失其滋养，所谓真水不能涵濡真气，不能遂其生生之气，于是乎干燥，结果阴气吸收不住阳气，所谓龙雷之火，炎炎上升，就有暴厥（不省人事）、卒中（内风眩动，角弓反张）、中风半身不遂等等的现象（脑充血、脑出血），那就更厉害了。中医说肝在左边，那是不对的。可是滑氏说其治在左，是一点也不错。因为肝气病，十之八九，总是左胁下先不舒服，经过多年的医生们，当然不能否认此说的。总而言之，肝脏因为是造血的总枢钮，它的构造曲折太多，不比心脏直出直入的，血流容易，所以最忌不流通。所以说肝脏易郁，不宜遏抑。中医说情志不舒则生郁：言语不投则生嗔，谋虑过度则自竭，斯疲极之木（中医以肝属木，从中变火（即血变浓），升之不熄为风阳，抑而不透为郁气。又说是木宜条达，肝主疏泄，皆得治肝之妙谛。这全是我由实验而后敢信的话，一点也不错的。
（三）脾中医书说脾与胃同膜，动则磨胃而主运化。又谓脾主肌肉，又谓脾主消化，又谓睥为湿土，又谓谷在胃中，赖脾土之湿，蒸布津液以濡之，然后腐变，故胃者脾之腑也。又曰脾统血，又曰饮食劳倦则伤睥，又曰诸湿肿满，皆属于脾，总而言之，中医是说脾是助胃之消化的，它得了相火的热气（人身上的温热全赖此物与心之君火同参），才能蒸发消化，好比一个做饭的锅底一样，若是相火不足，或是受了湿气，睥恶湿，它就睥阳下陷（就是脾无热力扶助因而衰弱）了。无热力助消化了，所以就有完谷不化，不思饮食，泄泻衰弱，四肢浮肿等等的病象。但是中医论睥，是包括着膵脏说的。它那说法，虽然不能与西医吻合，可是它那脾胃相连的道理，确乎是说的睁液入十二指肠，来营消化的道理。比方膵液不充足，一定消化发生了障碍，那就叫作睥虚。中医说胃宜降、脾宜升的道理，大约是指膵液输入而言。至于脾脏有生白血球的机能（白血球亦在睥中崩坏，，中医书是未说过的，可是白血球过多症，它那症候之最著者，即为肿胀，其它的现象，就是脾脏肿大，就是中医所谓脾积疟母之类，其余的现象，也离不了腹水、浮肿、小便短少等等的病症。所以中医治脾虚，以李东垣补中益气的说法，最为可取（实验有效）。可见中医的论脾，是连瞬合在一起说，它那睥阳不升，胃失运化及饮食劳倦则伤脾等说，就是膵液缺乏的道理。
它那脾统血，脾恶湿，肿满属脾的说法，恐怕就是白血球过多的道理。它说的睥与胃同膜，这个膜字，恐怕就是说的晔脏。而其治脾治肿胀的理论与药品，更是的确有效的。
（四）肺华元化曰，肺者生气之原，乃五脏之华盖，下无透窍，吸之则满，呼之则虚，司清浊之运化，为人身之橐龠。又云，肺与大肠相表里。又云，五脏惟肺居上，破碎尚能生活，其他各脏，破则人死，不能修补。又云，诸气脸郁，皆属于肺。又云，肺主皮毛。总而言之，中医说肺主人身之气，一呼一吸，吐故纳新，与西医呼出碳气，吸入氧气的说法，完全相合。并且说肺主人身之气，上下升降，无处不到，它能把清气升上来，把浊气降下去，这就是呼出碳气，吸入氧气的道理，所以人能得到太太平平的清醒。若是肺出了毛病，尽不到它的责任，那么人身上的气，就清浊不分了。此说乍一看，好象与西医说不同，其实中医说的肺主皮毛，当时已经参透了西医皮肤呼吸的道理。所以说全身的气与外间周围的气，“只是一个内外流通毫无间断，并不是肺气只由口鼻呼吸。它那周身的呼吸，完全依赖着肺之活动而营其工作。比方身子一着凉，马上全身毛孔一收缩，内外就不能透气了，这个时候，肺就受了影响，就要咳、喘，鼻子就要不通气，浑身就要觉着害冷‘恶寒，，内里的热气（体温）透不出来，越积越热，所以越觉害冷，身上的热度，是越积越高。这个热太多了，就把血管和神经蒸的不好过，所以攻的头胀、头痛、项强、身疼，这就叫作外感，这就叫表证（实证）。若是用药把毛孔治开（发散），好比就象开了好多的小门一样，一霎时，内外空气一透彻，肺得其所，如同解了束缚，以上诸症，马上就好了。可见中医这肺主皮毛之说，是微妙之至了。
还有清浊升降的道理，中医是说人受谷气，清者为营，浊者为卫，营血生于心，卫气统于肺。又说是心者血，肺者气，血为营，气为卫，相随上下，谓之营卫，看这几句话，就知道中医说肺能将清气升上宋，将浊气降下去（所谓清肃之令），使人身上得到很顺序的生机，以养其生命。这个道理，无疑的就是以清浊二宇，吻合于碳气、氧气之说，它这种理想，完全与西医的组织呼吸（内呼吸，之说相合。不过科学的说法，较为确实罢了。西医说，内呼吸是与外呼吸之气体交换作用正相反（外呼吸是吐故纳新），内呼吸是将毛细管血中之酸素（即氧气）搬出来，赋予各组织，因此而生燃烧“体温”，（组织就是中医说的—一三焦一类的网膜），又将组织中燃烧后无用的碳酸（即碳气）复送于血中，由内呼吸使动脉血变为静脉血。简言之，就是把血管里头的清气弄出来，接济组织的消耗，又把组织内由消耗剩下的渣滓（即浊气，送回血管中，叫它入于静脉，还流于心脏，再由肺循环排出于体外。这是什么道理呢？盖是人之一身，全体内外，无一处不抑仗着血来滋养它，而血之所以能源源接济，绝不亏乏的原因，除了食物的精华，直接化成血液外，其唯一的原料，就是仗着吸入的氧气（清气）。若是氧气吸的不充分，碳气（浊气）排泄的不干净，那么全体上下内外，马上就要发生病象的。它那体温，过剩了也不好（中医所谓热），不足了也不好（中医所谓寒）。所以中医说，肺司清浊之运化，为人身之橐龠。这句话，就是说的肺之动作，关系全身的呼吸，并非玄虚空洞的揣拟，若是肺脏动作出了毛病，那么内呼吸及皮肤呼吸，全要受了影响，岂不是清浊升降，失了轨道的一个铁证吗？它那肺与大肠相表里的说法，更觉圆通微妙。若不多读书不求甚解的，一定觉着如此来讲肺的作用，未免离奇。我在三十年前，亦曾反对此说，认为毫无道理，有一年我治了一个喘症，才恍然这个说法，是真有道理的。（此症系喘满的很厉害，经过若干医生，中医最有见地的，是断为肺实作喘，用药均是泻肺气，然无效。西医是注射的止喘药，然止住喘以后，更觉痛苦，病者已经危殆。余用的药，并未治肺，只用人工盐泻之，大便通利后，喘骤止，一剂而愈，并未棘手。此症病者系唐姓，住北锣鼓巷，由余友诸有鹤君介绍。）以后凡关肺之疾患（例如肺炎），我多注意于肠，获放良多，这盖是肺之血管循环，隐然与乳糜管、淋巴管有直接的关系（比方治流水，大河一通畅，一切距离极远的小水沟也就同时畅流了。），而肠内容物，即是血液和淋巴液的前提，所以肺里有病，尤其是实证，而在肠之生理上着想，真是釜底抽薪，根本治疗的好法子。因此我才明白经旨，所谓肺合大肠，大肠者传导之腑的精义。盖中医主张脏啼互相为用，实有至理，所以一治大肠，而肺病立愈，这个道理是值得研究的。
（五）肾经云，肾者作强之官，技巧出焉。又云肾有两枚，形如豇豆。又云肾合膀胱，膀胱者，津液之府也。又云肾为水脏。
按肾脏有排泄血液中不用物之机能，并有排泄尿素及尿酸、水等之机能。所以，此脏若是失其作用，则血之通过，不能滤净，周身必受其影响。而尿中毒症，亦由此脏有病或膀胱之失运而起，全身日见衰弱，又何技巧之有。而肾脏炎、肾盂炎、尿毒症、血尿、糖尿等疾患，即由此而起。它那现象，就是中医说的水肿、小便短赤、小便混浊、及一切尿之变象，身体衰弱、精神不安、或则发热、面目黧黑枯槁，这全是中医所谓肾经病的样子，与西医说法，大致相合，可是中医只说肾合膀胱，而未说肾之输尿有两管，未免忽略了。
It states that the Five Zang Organs (Five Yin Organs) are the repositories of spirit, Qi and blood, and hun and po souls, while the Six Fu Organs (Six Yang Organs) are responsible for transforming food and fluids and distributing body fluids. The general idea is that human physiology involves Zang organs as the structural basis and Fu organs as functional manifestations. The Qi of the Zang organs circulates to the Fu organs, and the essence of the Fu organs is transported to the Zang organs; only through their integration can physiological functions be accomplished. The nature of the Zang organs favors storage, whereas the nature of the Fu organs favors unblocking and draining. Furthermore, the Five Zang organs govern storage and belong to Yin, while the Six Fu organs govern purging and belong to Yang. Within each Zang-Fu pair, there are also distinct Yin and Yang aspects. The principles of mutual generation among the Yin and Yang of the Zang and Fu organs are analyzed with extreme subtlety. I feel that this aligns with scientific perspectives and contains profound truths. It is possible that modern science has not yet reached this level. This conclusion is derived from over forty years of repeated experimentation. However, one should not let the terms "Yin" and "Yang" lead to unnecessary mystification. When studying Traditional Chinese Medicine (TCM) texts, one must possess a sharp critical eye to discern the profound logic within while discarding erroneous statements. The essence of medical literature through the ages should be integrated into Western medicine's scientific framework through experimental verification. One must absolutely avoid arbitrary associations or claiming that a TCM concept is identical to a Western medical one, which would be detrimental. Above all, one must not be prejudiced or hide one's shortcomings but must verify things through personal experience. TCM theories often surpass Western medicine in certain aspects, and Western medicine can help identify errors in TCM, thereby contributing further to medical science. One should neither fully trust nor completely reject TCM texts, nor do so with Western medicine texts, as the art of medicine has not yet reached perfection. The existence of many deaths due to illness worldwide serves as irrefutable evidence that both TCM and Western medicine are incomplete. However, integrating these two systems is not easy. I began studying TCM at seventeen or eighteen and learned Western medicine at twenty. Now, in my sixties, after decades of trials and comparisons, I believe I have gained some true understanding of both. Yet, I do not claim this state represents perfection; rather, it is merely an opening of pathways. I continue to strive for improvement and hope like-minded individuals will join me in advancing this knowledge. Let us refine this discipline until it is flawless, establishing an independent global medical system that transcends the labels of "TCM" and "Western medicine." Now, I will discuss the overview of the Five Zang and Six Fu organs as described in TCM.
TCM identifies the Heart, Liver, Spleen, Lung, and Kidney as the Five Zang organs. They are described below:
(1) Heart (with Pericardium attached): The classics state, "The Heart is the monarch official, from whom Shen (Spirit/Mind) emerges." It is also called "Monarch Fire" (belonging to Yang). It is said that outside the heart lies red-yellow fatty tissue known as the Pericardium. Below the heart is the diaphragm, connected to the spine and ribs, shielding turbid Qi from ascending to smoke the Heart and Lungs. It is further stated that the Heart has orifices to guide Tianzhen (Innate) Qi to govern vital energy. Additionally, the Heart governs the vessels and blood, and its fluid is sweat.
TCM is correct in stating that the Heart governs blood. However, claims that it is the monarch producing Shen, acting as Monarch Fire guiding innate Qi, and being the source of sweat may seem mystical at first glance. In reality, these concepts resonate with Western medicine and offer logical coherence. Consider this: if the heart stops, systemic circulation ceases immediately, leading to death. How crucial is this central organ! Regarding "Shen," these words essentially refer to the brain and nerves. If blood pathology occurs—for instance, excessive heat or toxins in the blood—the brain's function manifests abnormalities. Mild cases involve dizziness and palpitations; severe cases include coma, delirium, picking at bedclothes, mania, and mental disorder. If the Heart is weak, vitality diminishes, causing chronic dizziness, blurred vision, unclear consciousness, palpitations, forgetfulness, lethargy, or insomnia, resembling neurasthenia. This proves that when the "Monarch" loses its power, the "Tianzhen Shen" is affected. In summary, the brain and nerves rely entirely on blood nourishment; without blood influence, they cannot function independently. As for sweat being the Heart's fluid and Monarch Fire having subtle significance: everyone knows sweat glands produce sweat, but how? 1. Elevated external temperature; 2. Increased water content in blood; 3. Hyperactive cardiac and vascular function; 4. Administration of diaphoretic herbs; 5. Excitation of vasoconstrictor nerves affecting sweat gland nerves (e.g., spontaneous sweating). Thus, without the Heart, sweat cannot be produced. Consequently, Western antipyretics (e.g., Aspirin) cause excessive sweating as a side effect, potentially stopping the heart fatally. Similarly, TCM diaphoretics (e.g., Ephedrae Herba [Mahuang]) can cause profuse sweating (Sweat Collapse), depleting the Heart's ability to supply due to massive fluid loss. Therefore, "sweat is the fluid of the Heart" is accurate. "Monarch Fire" contrasts with "Minister Fire"; simply put, the body's thermal and tensional forces are brewed by Heart blood. Without Heart blood, warmth and tension vanish. Thus, "Monarch Fire" is no mystery but can be understood as a "source of warmth."
(2) Liver: The classics state, "Sadness and anger stagnation injure the Liver." Also, "All wind tremors and vertigo belong to the Liver." And, "The Liver houses Minister Fire internally, nourished by True Water to sustain vital Qi and promote life." Master Hua states, "Regarding the Liver as an organ, its governance is on the left."
TCM is correct that the Liver governs blood. Without hepatic filtration, blood cannot fulfill its functions. As the hub of blood production, chyle (blood precursors formed from food) gathers in the portal vein, the main conduit for nutrient essence entering the Liver. If sadness or anger causes stagnation, it affects the nerves, disrupting the balance of countless capillary chyle vessels. Blood flow from the Liver to the Heart becomes disordered. Blood accumulates in the Liver, fatiguing its filtering capacity. Nerves are affected, representing the root of exhaustion. Consequently, discomfort arises; the more stagnant, the more painful (especially hypochondriac distension/pain), dizzy, or convulsive, leading to diagnoses like Liver Wind, Liver Qi Stagnation, or Liver Fire. If worsened by long-term stagnation, blood accumulates and thickens, stasis spreads systemically, nerves lose nourishment ("True Water fails to nourish True Qi"), dryness ensues, Yin fails to control Yang, and "Dragon-Lei Fire" flares upward. This leads to sudden syncope, stroke (internal wind, opisthotonos), or hemiplegia (cerebral congestion/hemorrhage). While TCM placing the Liver on the left is anatomically incorrect, Master Hua's statement that its *governance* is on the left is valid. Most Liver Qi disorders manifest first as discomfort under the left ribcage, a fact acknowledged by experienced physicians. Since the Liver is the blood production hub with complex structures unlike the direct flow of the Heart, it dislikes stagnation. Hence, the Liver is prone to stagnation and should not be suppressed. TCM posits that emotional discomfort leads to stagnation: discordant speech breeds anger, excessive planning leads to depletion. This exhausts the "Wood" element (Liver belongs to Wood). From Wood transforms Fire (thickened blood); rising uncontrollably becomes Wind-Yang; suppressed becomes Qi stagnation. Wood prefers spreading; the Liver governs free flow. These are key insights into treating the Liver, verified by my experiments.
(3) Spleen: TCM texts state the Spleen shares a membrane with the Stomach, grinding food to aid transformation and transportation. It governs muscles, digestion, and is considered Damp Earth. Grain in the Stomach relies on Spleen Earth's dampness to vaporize and distribute fluids for decomposition; thus, the Stomach is the Fu organ of the Spleen. It also governs blood containment. Diet and fatigue injure the Spleen. All dampness, edema, and fullness belong to the Spleen. In summary, TCM views the Spleen as assisting Stomach digestion. It requires the heat of Minister Fire (body warmth depends on this alongside Heart Monarch Fire) to evaporate and digest, like a pot bottom. If Minister Fire is insufficient or dampness invades, the Spleen (which dislikes dampness) suffers Spleen Yang sinking (weakness due to lack of thermal support). Without thermal aid for digestion, symptoms include undigested food in stool, anorexia, diarrhea, weakness, and limb edema. However, TCM's discussion of the Spleen includes the Pancreas. Although not perfectly aligned with Western anatomy, the connection between Spleen and Stomach reflects pancreatic juice entering the duodenum for digestion. Insufficient pancreatic juice causes digestive obstruction, termed Spleen Deficiency. The TCM principle that the Stomach descends and the Spleen ascends likely refers to pancreatic secretion. While TCM does not mention the Spleen's role in white blood cell production (and destruction), conditions like leukocytosis manifest as swelling and splenomegaly, corresponding to TCM's Spleen Accumulation or Malaria Mother. Other symptoms include ascites, edema, and oliguria. Therefore, Li Dongyuan's method of tonifying Middle Jiao and boosting Qi is highly effective for Spleen Deficiency. Thus, TCM discusses the Spleen and Pancreas together; Spleen Yang failing to ascend, Stomach losing transformation, and injury from diet/fatigue reflect pancreatic insufficiency. Claims that the Spleen governs blood, dislikes dampness, and relates to edema likely correspond to leukocytosis. The "membrane" connecting Spleen and Stomach likely refers to the pancreas. Theories and remedies for treating Spleen-related edema are indeed effective.
(4) Lung: Hua Yuanhua stated, "The Lung is the origin of generating Qi, the canopy of the Five Zang organs. It has no lower openings; inhalation fills it, exhalation empties it. It governs the transformation of clear and turbid Qi, serving as the bellows of the body." It is also said that the Lung and Large Intestine are exterior-interior paired. Among the five Zang, only the Lung, located superiorly, can survive even if fragmented; other organs, if broken, cause death and cannot be repaired. "All Qi constraints and depression belong to the Lung." The Lung governs skin and hair. In summary, TCM states the Lung governs body Qi, inhaling and exhaling to renew essence, aligning with Western concepts of expelling carbon dioxide and absorbing oxygen. The Lung governs Qi ascent and descent, ensuring clarity and alertness. If the Lung fails, clear and turbid Qi mix. While seemingly different from Western views, TCM's "Lung governs skin and hair" anticipated cutaneous respiration. Body Qi and external air circulate continuously; respiration is not limited to the nose and mouth but relies on Lung activity for systemic work. Upon catching cold, pores contract, blocking internal-external gas exchange. The Lung is affected, causing cough, asthma, nasal congestion, aversion to cold ('Aversion to Cold'), and trapped body heat. Accumulated heat irritates vessels and nerves, causing head distension, headache, neck stiffness, and body pain. This is External Contraction or Exterior Syndrome (Excess type). Using dispersing herbs opens pores, allowing air exchange, relieving the Lung's constraint, and resolving symptoms. Thus, "Lung governs skin and hair" is profoundly subtle.
Regarding clear/turbid dynamics: TCM states grain Qi yields Ying (Nutritive) and Wei (Defensive) Qi. Ying blood originates in the Heart; Wei Qi is governed by the Lung. "Heart is Blood, Lung is Qi; Blood is Ying, Qi is Wei; moving up and down together, they are Ying and Wei." This shows the Lung raises clear Qi and lowers turbid Qi (Clear Descending Command), maintaining orderly vitality. This aligns with Western concepts of CO2 and O2, matching tissue respiration (internal respiration), though science is more precise. Western medicine defines internal respiration as opposite to external respiration (gas exchange). Internal respiration transfers oxygen from capillary blood to tissues, generating combustion "body temperature" (tissues resemble San Jiao membranes), and returns waste carbonic acid (CO2) to the blood, converting arterial to venous blood. Simply put, extracting clear Qi from vessels to nourish tissues and returning waste turbid Qi to veins back to the heart for pulmonary excretion. The body relies on blood for nourishment; blood replenishment depends on food essence and inhaled oxygen (clear Qi). Insufficient oxygen or poor CO2 excretion causes systemic disease. Body temperature extremes (excess heat or deficiency cold) are problematic. Thus, "Lung governs clear/turbid transformation as the body's bellows" signifies the Lung's role in systemic respiration, not empty speculation. Lung dysfunction affects internal and cutaneous respiration, proving disrupted clear/turbid dynamics. The Lung-Large Intestine exterior-interior relationship is also logical. Initially skeptical, I realized its validity after treating a severe asthma case. Previous TCM doctors treated it as Lung Excess using purging methods without success. Western injections stopped wheezing but increased suffering, leaving the patient critical. I used artificial salt (Glauber's salt) to purge bowels. After bowel movement, wheezing ceased immediately, cured in one dose. The patient was Mr. Tang, introduced by friend Zhu Youhe. Since then, I have focused on the intestines for lung diseases (e.g., pneumonia) with great success. This is because lung vascular circulation relates directly to chyle and lymphatic vessels (like clearing a main river clears distant tributaries). Intestinal contents are precursors to blood and lymph. Treating the intestine addresses lung excess syndromes fundamentally (removing fuel from the fire). I now understand the classic meaning: "Lung combines with Large Intestine, the Fu organ of conduction." TCM's view of mutual Zang-Fu utility is sound; treating the Large Intestine cures Lung disease, a principle worth studying.
(5) Kidney: The classics state, "The Kidney is the official of strength, from whom skills emerge." Also, "There are two Kidneys, shaped like kidney beans." And, "The Kidney combines with the Bladder; the Bladder is the mansion of fluids." Also, "The Kidney is the Water Organ."
Anatomically, the Kidney filters waste from blood and excretes urea, uric acid, and water. If renal function fails, blood filtration is impaired, affecting the whole body. Uremia arises from kidney disease or bladder dysfunction, causing progressive weakness, contradicting the notion of "skills/strength." Diseases such as nephritis, pyelonephritis, uremia, hematuria, and diabetes mellitus stem from here. Symptoms include edema, scanty dark urine, cloudy urine, urinary abnormalities, physical decline, mental unrest, fever, and dark, withered complexion—all typical of TCM Kidney channel diseases, largely consistent with Western medicine. However, TCM mentions the Kidney-Bladder pairing but omits the two ureters, a slight oversight.