Relationship Between Internal Organs

The heart and the lung depend on each other for their existence.
The heart and the lung are both in the upper warmer.
The heart controls the circulation of blood.
The lung controls qi so do the circulation of blood and the qi.
Blood circulation relies on the driving force of the qi.
Meanwhile the qi needs the circulation of blood to transport and distribute.
Pathologically, a deficiency of the qi (functional activities) of the lung and a lack of pectoral qi (food energy plus cosmic energy) will lead to a lack of force to propel blood forward and then, to the stagnation of blood, thus causing a stuffy feeling in the chest, shortness of breath, palpitation, cyanosis of the lips and a purplish tongue.
A deficiency of the qi of the heart and the stagnation of blood may affect the lung's function of dispersing and descending, thus causing cough, asthmatic breathing, shortness of breath, shortness of breath, and stuffy feeling in the chest.

The heart controls the circulation of blood.
The spleen has the functions of producing blood and keeping it flowing within the vessels.
The relationship between the heart and the spleen is mainly shown in the production and circulation of blood.
Physiologically, if the spleen functions well both in transporting and distributing nutrients and water, and in providing sufficient nutrients for growth and development, the blood of the heart will be plentiful.
A plentiful supply of blood of the heart will, in turn, provide the spleen with sufficient nutrients from the blood, and the spleen will function well in transporting and distributing nutrients and water.
The flowing of blood through the vessels depends, not only on the driving force of the qi (functional activities) of the heart, but also on the function of the qi of the spleen in keeping the blood flowing within the vessels.
Pathologically an insufficiency of the blood of the heart may result from a dysfunction of the spleen in transporting and distributing nutrients and water, inadequate nutrients for growth and development or a dysfunction of the spleen in keeping the blood flowing within the vessels and the extravasations of blood from, the vessels.
The spleen's function of transporting, distributing and transforming nutrients and promoting water metabolism may be affected by mental anxiety and an insufficiency of blood and qi (functional activities) of the heart.
An insufficiency of the blood of the heart and a dysfunction of the spleen in transportation and transformation can cause signs and symptoms such as palpitation, insomnia, anorexia, lassitude and pallor.
This is known as "a deficiency of both heart and the spleen, to treat it, spleen invigorating and heart nourishing are often used.

The heart is believed to be in charge of mental activities.
The liver has the function of smoothing and regulating the flow of qi and blood.
They are both related to mental activities and mood.
Pathologically, they affect each other as well. For example, a patient with harassment of deficient fire inside due to the deficiency of heart yin may present the signs and symptoms of heart trouble such as upset, insomnia and dreaminess as well as those of liver trouble such as fidgetiness, easy anger and others.
The patient with sthenic liver yang may have the signs and symptoms of liver trouble, e.g., dizziness, a sensation of distension in the head, fidgetiness, irascibility and others as well as those of heart disorder, e.g., palpitation, insomnia and so on.
The heart controls the circulation of blood.
The liver stores blood.
Only when the blood of the heart is plentiful, does the liver have blood to store.
When the blood of the liver is insufficient, the blood of the heart is certain to be deficient Therefore, signs and symptoms of a deficiency of the blood of the heart always occur in conjunction with an insufficiency of the blood of the liver.

The heart, with the property of yang, lies in the upper warmer and is classified as fire according to the theory of five elements.
The kidney with the property of yin lies in the lower warmer and is classified as water in light of the theory of five elements, when their physiological functions are normal, the fire of heart is certain to descend into the kidney to nourish its yang (vital function) and warm its fluid.
At the same time the fluid of the kidney has to ascend into the heart to nourish the yin (vital essence) of the heart so that the yang (vital function) of the heart will not be excessive.
The heart and the kidney have what is called an interdependent and inter restraining relationship characterized by mutual support and mutual check.
When the yang of the heart is deficient and cannot descent to warm the yang of the kidney an overflow of water due to a deficiency of the yang of the kidney, occurs, which may attacks the heart, giving rise to palpitation, edema and the like.
This is called "heart trouble caused by retention of water".
When kidney fluid is insufficient and unable to ascend to nourish the yin (vital essence) of the heart, or when the yang (vital function) of the kidney is insufficient and unable to distill the yin (vital essence) of the kidney, the yang (vital function) of the heart will be excessive, such signs and symptoms as restlessness in mind, insomnia, dream disturbed sleep and seminal emission will occur. And this is called "breakdown of the normal physiological coordination between the heart and the kidney".

The spleen has the function of transporting, distributing and transforming nutrients and promoting water metabolism, and is the source of nutrients for the growth and development of qi and blood.
The lung performs the function of respiration and control the qi of the whole body.
When the physiological functions are normal, the spleen can ensure that the lung works correctly by transporting food essence upward to nourish it; on the other hand, without the help of the lung in dispersing, descending and dredging, the spleen cannot function well in transporting, distributing and transforming nutrients, or in promoting water metabolism.
Pathologically a deficiency and impairment of the qi (functional activities) of the spleen often leads to an insufficiency of the qi (functional activities) of the lung, which results in lassitude, shortness of breath and disinclination to talk.
A dysfunction of the spleen in transportation and transformation causes an accumulation of fluid in the interior, which, in turn, leads to the formation of damp phlegm.
This will affect the lung's function of dispersing and descending qi and result in asthma, cough and excessive sputum.
That is why it is said: "The spleen is the source of sputum, while the lung is the means to store it."
A long lasting lung disorder may also affect the function of the spleen.
For example, when the qi (functional activities) of the lung is deficient and weak, the lung's function of dredging will be impaired, and fluid will accumulate in the interior.
In this case, the yang (vital function) of the spleen will be stagnated, which results in edema, lassitude, distension of the abdomen and loose stools.

The lung lies in the upper warmer. Its qi (functional activities) disperses and descends, whereas the liver lies in the lower warmer, its qi (functional activities) disperses and ascends.
Only when their qi (functional activities) ascends or descends properly, can it keep the movements of the qi of the whole body ascending and descending normally.
The liver channel passes through the diaphragm and goes into the lung from the lower portion.
When stagnant qi of the liver turns into fire and the fire sends its heat to the lung along the liver channel, the yin of the lung will be burned. This result in hypochondriac pain, irascibility, coughs with dyspnea, hemoptysis and others.
On, the other hand, a dysfunction of the lung in dispersing and descending qi causes dryness and heat to go downward.
This will impair the liver's function in smoothing and regulating the flow of vital energy and blood, and results in cough, moving pains, distension and fullness in the sternocostal region, dizziness, headache and so on.

The lung performs the function of respiration.
The kidney has the function of controlling and promoting inspiration.
The lung and the kidney coordinate to carry out the movement of respiration.
The disorder of the above function of the kidney due to a deficiency of its qi or affected by a prolonged deficiency of the qi of the lung is the cause of inspiratory dyspnea which is worse in movement.
The lung is the upper source of the circulation of water.
Only by the lung's functions of activating the flow of vital energy, blood and body fluid, and cleaning inspired air and keeping it flowing downwards, can food essence in the upper part of the body cavity be distributed to all parts of the body, and the fluid produced after metabolism be carried downwards into the kidney and then into the urinary bladder.
The kidney has the function of dominating water metabolism.
Only by this function can water coming into the kidney from the upper part of the body be divided into clear and turbid fluids.
Clear fluid flows back throughout the body by way of the triple warmer.
Turbid fluid is turned into urine and carried into the urinary bladder.
A dysfunction of the lung in activating and dredging the flow of vital energy and body fluid, and a dysfunction of the kidney in dominating water metabolism can affect normal water metabolism.
Not only that, the two often affect each other, resulting in severe disturbance of water metabolism, which is indicated by a very severe cough and asthmatic breathing when going to sleep, edema and so on.
Also, the yin (vital essence) of the lung and the kidney, nourish each other.
A long term deficiency of the yin (vital essence) of the lung may damage the yin (vital essence) of the kidney.
A deficiency and impairment of the yin (vital essence) of the kidney may also lead to an insufficiency of the yin (vital essence) of the lung.
In either case, a deficiency of the yin (vital essence) of both the lung and the kidney will be indicated by dry cough, hoarse voice, malar flush, tidal fever, night sweating, lassitude of loins and legs.
On treating these, the yin (vital essence) of the lung and the kidney are often replenished together.

The liver has the function of smoothing and regulating the flow of vital energy and blood, while the spleen has the function of transporting, distributing and transforming nutrients, and promoting water metabolism.
When this function of the liver is normal, then the spleen's function of sending food essence upward and keeping qi (vital energy) moving upward and the stomach's function of sending down food content are both moderate and normal and the spleen functions well in transporting and distributing nutrients and water.
This ensures a plentiful source of food essence which is carried continuously to the liver.
Thus the liver is nourished and functions well in smoothing and regulating the flow of vital energy and blood.
The disorder of the above functions of the liver may affect the functions of the spleen and the stomach, resulting in the syndrome of in coordination between the liver and the spleen (stomach), marked by a feeling of fullness in the chest and hypochondria, poor appetite, abdominal distension after eating, belching and discomfort, abdominal pain, diarrhea and so on.
On the other hand, a disorder of the spleen may also affect the liver.
For example a dysfunction of the spleen in transporting and distributing nutrients and water will lead to an insufficient source of vital energy and blood, which leads to malnourishment of the liver and results in the syndrome of deficiency of blood of the liver.
The heat engendered by dampness accumulated in the spleen impairs the liver and the gallbladder's function of smoothing and regulating the flow of vital energy and blood and causes bile to overflow to the skin causing jaundice.

The spleen transports and transforms food essence and provides the material basis for the acquired constitution.
The kidney stores the essence of life (either congenital or acquired) control the fire of the "vital gate", and is the foundation of the native constitution.
The spleen can only function well in transportation and transformation when warmed by the yang (vital function) of the kidney (which is believed to be the source of heat energy of the body).
The essence of life stored in the kidney can only be plentiful when provided continuously with the food essence transformed by the spleen.
The spleen and the kidney subsidize and promote each other and also affect each other pathologically.
For example, when the yang (vital function) of the kidney is too deficient to warm the yang (vital function) of the spleen, or when a long term deficiency of the yang (vital function) of the spleen involves the yang (vital function) of the kidney, the syndrome of the deficiency of the yang (vital function) of both the spleen and the kidney will, in the end, occur marked by morning diarrhea, watery stools mixed with undigested food, and cold and painful sensation in the abdomen.
In addition, the spleen transports and transforms water and dampness, the kidney regulates water circulation and helps maintain the fluid balance of the body.
They both coordinate to play an important role in promoting water metabolism.
When they fail to perform this function, coldness of the body and limbs, difficulty in urinating and edema occur, which is called "an overflow of water (edema) due to a deficiency of yang (vital function)".
In the treatment, then has the efficacy of warming and recuperating the yang of the spleen and kidney and promoting diuresis.

The liver stores blood and the kidney stores the essence of life.
The blood of the liver depends on nourishment from the essence of life in the kidney, while the essence of life stored in the kidney depends on replenishment from the blood of the liver.
Because the blood can develop into the essence of life, and vice versa, and their source is the same food essence, it is said, "The essences of life and blood have a common source." and "The liver and the kidneys have a common source."
Pathologically, a deficiency of the essence of life in the kidney may lead to a deficiency of the blood of the liver.
A long term deficiency of the blood of the liver may also cause a deficiency of the essence of life in the kidney.
Therefore, in treating the deficiency of the yin of the liver or kidneys, a method is often used to reinforce the yin of both the liver and kidney.

Viscera belong to yin, whereas bowels belong to yang.
Viscera are considered as being interior, whereas bowels are exterior.
The exterior and interior relationship between a viscus and a bowel is formed by the connection between their channels.
They not only act in coordination with each other physiologically but also affect each other pathologically.

The channel of hand shaoyin belongs to the heart and connects with the small intestine downward, whereas the channel of hand taiyang belongs to the small intestine and connects with the heart upward, thus forming an exterior and interior relationship between the heart and the small intestine.
This relationship is obvious pathologically. For example, the accumulated heat in the heart can move to the small intestine, causing pathogenic heat to collect in the small intestine manifested as deep colored urine, oliguria and burning pains in urination.
The excessive heat in the small intestine may also go upward along the channel of hand taiyang to burn the heart, causing the fire of the heart to flare up and lead to mental irritability and ulcers in the mouth and on the tongue.
In treating these two syndromes, treatment is to clear away heart fire and promote diuresis.

The exterior and interior relationship between the lung and the large intestine is formed by connections of their channels.
As the qi (functional activities) of the lung cleanse inspired air and keeps it flowing downward, the qi of the large intestine descends and maintains normal transportation, so that feces are excreted freely.
The normal functioning of the large intestine in transportation, on the other hand, benefits the free movement of the qi of the bowels and the descent of the qi of the lung.
Pathologically, a dysfunction of the lung in sending down its qi prevents the body fluid from descending and affects the function of the large intestine in transportation so as to cause difficulty in defecating.
Constipation and the stoppage of the qi of the bowels may also affect the descent of the qi of the lung, causing asthmatic cough and distension in the chest.

Both the spleen and the stomach lie in the middle warmer.
Their channels connect them to each other and form their exterior and interior relationship.
The stomach receives food, while the spleen transports, distributes and transforms nutrients.
Moreover; the spleen helps the stomach with digestion and fluid transportation.
It is appropriate for the qi of the stomach to descend, and for the qi of the spleen to ascend.
The stomach likes moisture but hates dryness.
The spleen likes dryness but hates dampness.
They both share the work and coordinate to fulfill the task of digesting and absorbing food, and transporting and transforming food essence by the ascent of one and the descent of the other, the moisture of one and the dryness of the other.
Pathologically, they affect each other.
For example, a deficiency of yang and a presence of cold in the spleen are often accompanied by an insufficiency of yang of the stomach, which is called "a deficiency and cold of the middle warmer."
In the treatment, the spleen and the stomach should be treated together, and the method of warming the middle warmer and dispelling the cold can be used.

The liver and the gallbladder are connected by their channels to form their exterior and interior relationship.
The liver has the function of smoothing and regulating the flow of vital energy and blood.
Its surplus vital energy helps to form bile.
The gallbladder is located under the liver and in charge of the storage and excretion of bile.
Only when the liver functions normally in smoothing and regulating the flow of vital energy and blood can bile is secreted, stored and excreted normally.
On the other hand only when bile is excreted without any obstruction can the liver give full play to its dredging function.
Pathologically, liver diseases often involve the gallbladder and gallbladder diseases often involve the liver as well.
As a result they both suffer.
For example, the liver and the gallbladder may, at the same time, suffer from stagnation of vital energy and heat or dampness and heat.
In this case, the liver and the gallbladder should be treated together.
This may include "removing the stagnation of vital energy of both the liver and the gallbladder" and "clearing away the dampness and heat from both the liver and the gallbladder".

The kidney and the urinary bladder are connected by their channels to form their exterior and interior relationship.
The kidney is a viscus that serves to control water and to maintain fluid balance by excreting or retaining the water in the body.
The urinary bladder is a bowel which serves to store and excrete urine.
Whether the functions of the urinary bladder are normal is closely related to whether vital energy of the kidney is sufficient.
When the vital energy of the kidney is sufficient, the kidney regulates properly the excretion and retention of water, resulting in the normal functioning of the urinary bladder in storing and excreting urine.
When the vital energy of the kidney is deficient, the urinary bladder will lose its power to control urine, causing incontinence of urine or enuresis.
If there is a deficiency of the vital energy, the kidney will fail to effectively regulate water metabolism, which obstructs the urinary bladder in the excretion of urine.
In this instance difficulty in urination or urodialysis will occur.
Treatment often begins by reinforcing the vital energy or the essence of the kidney.

The chief functions of the six bowels are to transport and transform water and food.
Therefore, their relations are shown mainly in the process of digesting and absorbing food and excreting waste.
Food arriving in the stomach is turned into chyme after it has been ground, fermented and digested by the stomach and spleen.
Chyme passes to the small intestine.
The small intestine receives and further digests the chyme.
At the same time, the gallbladder excretes bile into the small intestine to aid in digestion.
The chyme is fully digested in the small intestine and then changes
"Clarity" is food essence and is transported and distributed to all parts of the body by the spleen.
"Turbidity" is the waste of water and food.
The waste water goes into the kidney, then to the urinary bladder.
There it is turned into urine to be excreted from the body.
Food waste passes into the large intestine, changes into feces and leaves the body via the anus.
In the above process of transportation and transformation of water and food, the combined functional activities of triple warmer take part.
While the six bowels transport and transform water and food, the process of receiving, digesting, transporting and excreting continues.
Any of the bowels may be hollow one moment and full the next.
So it is appropriate for them to be kept clear and free from obstruction.
This is why there is theory such as "The six bowels function well when unobstructed".
Pathologically, disorders among the six bowels often affect each other.
For instance, when body fluid is consumed because of excessive heat in the stomach, the large intestine will have trouble in transportation, and constipation will occur.
A disturbance of the large intestine in transmission and transformation not only leads to obstruction of vital energy of the large intestine, but also affect the regular descent of that of the stomach, causing repeated vomiting.
A dominant gall bladder fire often interferes with the stomach and causes vomiting of bitter fluid.
Dampness and heat accumulate in the stomach and spleen suffocates and steams the liver and the gallbladder.
This may cause bile to overflow, and give rise to jaundice.

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