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Wikipedia / Zangfu

The zangfu () are a system of organ-related functional concepts in traditional Chinese medicine (TCM) that is built on a cultural view or belief system that has been influenced by Daoism, Confucianism and Chinese folk religion.In this view the Zangfu occupying a fundamentally different conceptual position than in Western evidence based biomedicine, instead of being formative structures, they are relationship or pattern based observations. In this traditional theory In 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 in this theory is believed to have a yin and a yang aspect, the zang corrispond to be yin, and the fu to, yang.

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 claimed to includ the corresponding orifice's functions (e.g. blurry vision is 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)

Within the traditional Chinese medical theory it Is claimed to:

Xīn Bāo, 心包 (Pericardium)

Is claimed to:

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)

Through this cultural theory it Is said to:

  • "Store" () the blood inside the vessels, houses the yi (, 'intent'), paired with Stomach

  • Govern "transportation and transformation" (), i.e. the extraction of jing wei (, usually translated with food essence, sometimes also called jing qi [, essence qi]) – and water – from food and drink, and the successive distribution of it to the other zang organs.

  • Be the source of "production and mutual transformation" () of qi and xue (blood)

  • Open into the lips (and mouth)

  • Govern muscles and limbs

Gān, 肝 (Liver)

Is claimed to:

  • "Store" () blood, houses the hun (, Ethereal Soul), paired with Gall Bladder

  • Govern "unclogging and deflation" () primarily of qì. The free flow and harmony of qì in turn will ensure the free flow of emotions, blood, and water.

  • Govern the tendons

  • Open into the eyes

  • Be reflected in the nails

Fèi, 肺 (Lung)

Is claimed to:

  • House the po (, Corporeal Soul), paired with Large Intestine

  • Govern the skin (closing of the pores), hair and the exterior (one part of immunity)

  • Open into the nose

The function of the Fèi within TCM, is claimed to disperse and descend qi throughout the body. Within this traditional context it receives qi through the breath, and exhales the waste, and is claimed to aid the peristaltic action of the gastrointestinal tract. A properly functioning Lung organ supposedly ensures that the skin and hair are of good quality, and that the immune system is strong and able to fight disease. The normal direction of the Lung is supposedly descending, but when Lung qi "rebels", it is claimed to gos upwards, causing coughing and wheezing. When the Lung is weak, there is claimed to be skin conditions such as eczema, thin or brittle hair, and a propensity to catching colds and flu. The Lung is claimed to be weakened by dryness and the emotion of grief or sadness.

Shèn, 腎 (kidney)

is claimed to

  • House the zhi (, Will), paired with Bladder

  • Govern birth, growth, reproduction and development

  • Open into the ears

In TCM theory the Shèn store jing Essence, produce the Marrow which is claimed to fill the spinal cord, brain and through this traditional theory is said to control the bones. The Kidneys are often referred to as the "Root of Life" or the "Root of the Pre-Heaven Qi".

Fu organs

Small Intestine

Triple Burner (San Jiao)

Stomach

Gall Bladder

Main page Gallbladder

Large Intestine

Bladder

Extraordinary Fu organs

The Extraordinary Fu (Qi Heng Zhi Fu) are said to be six unique organs because they resemble hollow Yang organs (Fu) but function as solid Yin organs (Zang) by storing vital essences instead of moving or excreting waste.

Nǎo, 脑 (Brain)

The Nǎo known in Chinese medicine as the "Sea of Marrow,"vis is claimed to control memory, concentration, senses, and houses the mind (Shen).

Sui (Marrow)

Sui within the TCM theory nourishes the brain and spinal cord, forms bone marrow, and is claimed to be connected to Kidney Essence.

Gu (Bones)

The Gui provide a physical framework and structure, supposedly supported and are conceptually nourished by Marrow and digestion (Actual bones do not need nourishment, and marrow creates and replenishes,red and white blood cells, also platelets)

Mai (Blood Vessels)

The Mai act as the pathway for the circulation of Qi and blood.

Dan (Gallbladder)

The Dan is said to functions both as an ordinary Fu organ and an Extraordinary organ. It supposedly stores pure bile instead of waste.

Bao (Uterus/Womb)

Controls menstruation and fetal development and claims to be heavily influenced by Kidney Qi the Bao mai and the Penetrating and Conception vessels.

Criticism

The concept of the zangfu is not identified by evidence-based medicine – the underlying assumptions and theories have not been verified or falsified by scientific controlled experiments.

The verification through trials and peer-reviewed studies for the applications of traditional Chinese medicine's mechanisms in a clinical setting are underrepresented in the West, and as a result are classified as pseudoscientific, before appropriation of the collection of current scientific enquiry and data.

See also

References

Citations

Sources

(2006-07-18), ", , retrieved 2010-12-16

  • Cultural China (2007), "Chinese Medicine : Basic Zang Fu Theory", "Kaleidoscope → Health", retrieved 2010-12-21

  • Kaptchuk, T. (2000). "The Web That Has No Weaver: Understanding Chinese Medicine, 2nd ed." Mcgraw-Hill. https://www.amazon.com/dp/0809228408

  • Oguamanam C. (2006). "International Law and Indigenous Knowledge: Intellectual Property, Plant Biodiversity, and Traditional Medicine" University of Toronto Press

  • Agnes Fatrai, Stefan Uhrig (eds.). Chinese Ophthalmology – Acupuncture, Herbal Therapy, Dietary Therapy, Tuina and Qigong. Tipani-Verlag, Wiesbaden 2015, .