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Put your hands on the kidneys, close your eyes and turn your inner gaze to the black kidneys. Imagine the kidneys and the entire genitourinary system getting bigger, bigger, bigger, going out of the body and getting as big as you can imagine.
Then imagine that from top to bottom the kidneys and genitourinary system are washed with water, like a waterfall. And with this water, fears, anxiety, sand go away - everything that prevents these organs from working well.
Hold this picture for the duration of the music. At the end of the music, mentally reduce the kidneys and genitourinary system and return them back to their places. Look. on the cleaned kidneys and the genitourinary system of a black shiny color with an internal gaze for about 15 seconds. Then move your hands to the area of ​​the right hypochondrium, at the same time imagining how black energy comes from the kidneys, and in the liver area it turns into green.

U-SIN of the liver.

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We keep our hands on the right hypochondrium and look with our inner gaze at the liver and gallbladder of a rich green color. Imagine the liver and gallbladder getting bigger, bigger, bigger, going out of the body and getting as big as you can imagine.
We look at these organs like a green forest, see how the breeze sways the leaves and blows away anger, aggression, irritation from them, cleanses the liver and gall bladder of everything that prevents them from working well.
We keep the picture in our head until the end of the music, then we mentally reduce the organs in size and return them to the body, to their places, cleansed and healthy. For a few seconds we look at the liver and gallbladder, saturated green, with an inner eye, then we move our hands to the heart area and at the same time imagine how the green liver energy passes into the heart area and turns into red.

Wu-hsing of the heart.

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We hold our hands on the heart, look at it with an inner eye, the color is red. Since the heart is energetically connected with the small intestine, we gradually increase these organs, take them out of the body and imagine the heart and small intestine as one whole, of enormous size.
We look at them as if they were on fire, and emotional imbalance, a state of euphoria and everything that prevents these organs from being healthy burns out in this fire.
We keep the picture in our head until the end of the music, then we mentally reduce the organs in size and return them to the body, to their places, cleansed and healthy. For a few seconds we look at the heart of a rich red color. Then we transfer our hands to the region of the left hypochondrium, and together with them the energy of red color moves inside and turns into yellow.

U-SIN of the spleen.

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The spleen is associated with the stomach, pancreas and duodenum. We hold our hands on the area of ​​the spleen (left hypochondrium), look inside ourselves at these organs and see them in yellow. We enlarge, we bring the spleen, stomach, pancreas and duodenum out of the body, we present it as one whole.
We look at them like pure yellow sand. Then we continue to look like at the sand and at the same time imagine how silver Qi enters them on inhalation, and gray Qi comes out on exhalation, and sadness, stress, excessive thinking, grief disappear with it.
We keep the picture in our head until the end of the music, then we mentally reduce the organs in size and return them to the body, to their places, cleansed and healthy. We look for a few seconds at the spleen and all organs associated with it in a rich yellow color. Next, we move our hands to the area of ​​the lungs, and inside we see how the yellow color energy goes from the spleen to the lungs and turns into white in the lungs.

U-SIN of the lungs.

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The lungs are connected to the large intestine. We keep our hands on the lungs, look at them, then mentally increase the size of the lungs and large intestine. We bring these organs out of the body, imagine them as one whole, when you inhale they enter the Qi of silver color, and when you exhale, the Qi of gray color comes out. So we cleanse these organs of such emotions as melancholy, despondency, melancholy, depression.
We present this picture throughout the cycle, then we reduce the organs and return them back to the body. We look at them for a few seconds.
The Circle of U-SIN ends with the kidneys. You need to move your hands to the area of ​​the kidneys, while we imagine how the energy of white color comes from the lungs and turns into black. We look at the kidneys inside the body, we see their rich black color.

The basis of Chinese metaphysics is the concept of the existence of two opposite forces - Yin and Yang, which arose from the originally single energy Qi. This happened under the influence of the primary matter "Tai-chi" (literal meaning - "Great Limit").
As a result of “condensation” of Qi, a division arose into light and light Yang Qi, which rose up and formed the Sky, and cloudy and heavy Yin Qi, which descended and formed the Earth.
The alternation of Yin (passive force) and Yang (active force) sets the cycle of all processes in nature: night and day; morning and evening; winter and summer; cold and warm; wakefulness and sleep; inhale and exhale, etc.
The interaction of Yin and Yang gives rise to five primary elements, which are the basis of all things and states of nature: Water, Wood, Fire, Soil, Metal.
It is worth abolishing one element and life becomes impossible.
This idea formed the concept of "U-sin", according to which all phenomena in the universe are in constant motion.

The idea of ​​Wu Xing is widely used in Chinese medicine, astrology and feng shui. This term was translated from Chinese as "five elements" (a more correct translation is "Five Movements or Five Steps"). In fact, "Wu Xing" is short for "Wu Zhong Liu Xing Zhi Qi" or "five types of Qi dominating at different times":

• water dominates in winter
• wood- in spring,
• the fire- summer,
• metal- autumn,
• during the transitional periods between the two seasons dominated by the soil .

The names "water", "wood", "fire", "metal" and "soil" are only substances that, in their characteristics, are as similar as possible to the corresponding types of Qi. They help us understand the properties of the five types of Qi, but they can also lead us astray if we take them literally.
The "five elements" of the Universe are not something static, once and for all established. They constantly enter into various interactions with each other, and it is believed that all movements and changes in the Universe, ultimately manifested in people, objects and events, are the result of the interaction of these fundamental forces and are under their influence. On the other hand, the Universe is not chaos, and the "elements" interact with each other in accordance with certain laws. These laws are called the Cycles of Generation and Control (xiang sheng 相生 and xiang ke 相克).

Cycle of Generation (black arrows in the diagram) shows that each "element" generates (supports) another "element", resulting in a closed chain. It is a harmonious relationship, like the relationship between mother and child.

Cycle of Control (red arrows in the diagram), on the contrary, defines a conflict relationship in which each "element" controls, suppresses some other.
The Wu Xing concept is applicable to the analysis of not only the phenomena of the surrounding world, but also the physiology of the human body. In the surrounding world (macrocosm) a person is a world in miniature (microcosm), a reflection of the Universe and consists of the same five primary elements.

Based on the analogies between all phenomena and the five primary elements, the Wu-hsing theory created a coherent picture of the relationship between man and nature.
All phenomena of nature also find their correspondence to the five elements.

Table "Qualities of the Five Elements"

Element(definition)	Element
	水 Water	木 Wood	火 Fire	土 The soil	金 Metal
	amorphous, curved, additions	tall columns, trees/bushes, skyscrapers	corners, sharpness, ribbed	Low heavy constant, square	round, open
	deep, secret, enigmatic	active, purposeful, assertive	live, impulsive scattered	nourishing, good, solid	cold, restrained, aristocratic
	Black, blue		Red, pink, orange	Brown, yellow, bodily	White, any metal
Smells		Rancid, musty	Burnt, burnt	Fragrant, sweet
					Crying (Sighs)
Energies of nature		Wind (motion)		Humidity
Time of the year				Rain season
Side of the world
mythical animals	Black Tortoise	Azure Dragon	Red Phoenix	yellow unicorn	White Tiger
Pets			Goat, sheep	Bull, cow	Rooster, chicken
Times of Day
Life cycle		Birth		Maturity	Withering
Facial features	Ears, forehead, the chin	Brows, jaws	Eyes, lips	Mouth, cheeks	Nose, cheekbones, moles
Body Types	big bones, wide hips	Tall / wiry low/mobile	slenderness, the beauty	roundness, fatness	little bones, thin skin
five entrails	Bladder	gallbladder	Small intestine		Colon
Organs				Spleen
Fingers		Pointing			Nameless
Spectrum of emotions		Anger, humanity	Excitation, love	Anxiety, intuition	Woe gratitude
Intelligence	Wisdom	Originality	Aspiration	Consciousness
Hong fan number
Number according to Yue ling
planets	Mercury
Heavenly Trunks	壬 . 癸	甲 . 乙	丙 . 丁	戊 . 己	庚 . 辛
Earth Branches	亥 . 子	寅 . 卯	巳 . 午	辰 . 未 . 戌 . 丑	申 . 酉

A very simple to perform, but surprisingly effective complex for harmonizing the internal energies of the five elements of our body USIN. It can be performed every day in the morning for prevention, during the day for balancing. It is mainly aimed at working with the tendons of the hands. Removes blocks in social contacts. During execution and after, areas on the inside of the forearms may itch. This is a good indicator. This speaks of the energy "detoxification" of your contacts with this world. I draw your attention to the position of the legs. Legs are like soft springs. This gives the elaboration of supports and at the psychological level confidence and stability.
Engage in pleasure.

- There are three of us. You (patient), I (Doctor), and Illness.
Two will always beat one.
YOUR CHOICE is which side to take.

| Traditional oriental medicine treats all systems of the body, not a single organ.. There is a proper elimination of toxins and restoration of energy balance.
The recipes for TF preparations are taken from the book "Chzhud-Shi" by the Tibetan physician and scientist Yutog Yondan-Gonpo (1112-1209). Wiki description (link)

The founder of the Tibetan Formula, Andrey Duiko, has carried out a synergistic combination of the ancient recipes of Tibet with the famous Chinese Wu Xing system.

This is the system we are talking about.

Wu Xing is translated from Chinese as “5 movements”, but you can often find the European name “5 elements”, which does not quite correspond to the essence of the system itself. These elements have names: "wood" "mu", fire "huo", earth "tu", metal "jin", water "shui".
The Wu Xing system is the basis for many practices related to China (both direct and indirect). Based on the principle of Wu Xing: the Chinese traditional calendar, the Feng Shui system, Chinese astrology, the bodily practices of Zhong Yuan Qigong and Taoist Yoga, the internal style of wushu "Xingyiquan", as well as Chinese traditional medicine and much, much more.

According to the teachings of traditional Chinese medicine, in the human body there are 5 main, and with them 12 essential "organs", that is, systems that are combined into the concept of "organ". Not just a outlined organ from “school medicine”, but a complex system that has a common functional activity. This should be well understood.

| The five main organs (corresponding to movements) are:

1. "Liver" - with its energy, cleansing and metabolic activities, nervous regulation and influences on other organs. (WOOD)
   
2. "Heart" - the entire cardiovascular system with its function of blood circulation. The heart is also associated with the mental activity of a person. (THE FIRE)
3. "Spleen" - the digestive system, which has the function of accepting and processing food, absorbing and using it by the body, excreting the formed dense slags. (EARTH)
4. "Lungs" - the entire respiratory system, partially including the skin. (METAL)
   
5. "Kidneys" - the system of urination and urination, the entire water-salt metabolism of the body and the excretion of liquid slags, the entire humoral regulation (endocrine glands). (WATER)
   

In the system of suppression and counter-oppression, the cause of the occurrence of pathological changes in the human body is hidden.
The task of medicine is to restore the lost connections in the system of “assembly nodes” of the Chinese Wu-xing star when the diseased organism has already exhausted its compensatory-adaptive capabilities.

| We will talk about organs in the next part of the article. Further - more about the system itself »

As soon as a European person learns about wu-sin, he first of all tries to compare it with the system of 4 Greek elements, which are more familiar to him, consisting of earth, water, air and fire. Usually the question is formed like this: “why is there no air in wu-xing, but there are wood and metal”. The answer to this question lies in the correct translation of the hieroglyphs that make up the name "wu-sin".
The fact is that Wu-sin is 5 movements. And since energy is a measure of movement, then this is 5 energies. Energy and matter, as you know, are different entities. In fact, "U-sin" is an abbreviation for " At zhong liu syn zhi qi" or "five types of qi dominating at different times"
By the way, if we touch on the elements, and not the movements of energy, we can see that the Chinese quite often do not single out the Earth separately when calculating the elements, rightly believing that its energy is present everywhere. Another thing is that it can be in deficiency or excess, which in itself determines the clinical picture of the disease.

The famous philosopher of Ancient China Dong Zhong Shu (c. 180 - c. 120 BC) spoke about it this way:
“Earth occupies a central position, it can be called the all-bearing “dampness” of Heaven. (remember the Slavic expression "mother-cheese earth").
Earth is the helper of Heaven, its arms and legs.

Its good and generative power is full and abundant. The earth cannot be correlated with the affairs of any one season, it combines the five elements and all four seasons. Metal, Wood, Water and Fire, although they have their functions, they cannot perform them independently of the Earth, just as sour, salty, pungent and bitter cannot form a real taste independently of sweet.

In other words, just as sweet is the basis of the five tastes, Earth is the main of the five elements.”

There is another - a global symbol that describes the laws of the surrounding reality. This is a Yin and Yang mandala, consisting of white and black drops.

Yang, white, is the heavenly beginning, Yin, black, the earthly beginning. Yang gives energy, and Yin - receives qualitatively transforms energy. The sky gives rain, light, heat, and the Earth absorbs all this and gives rise to various forms of life, such as grasses, trees, animals. The same thing happens with the interaction of a man and a woman at the sexual level: a man gives energy, and a woman receives it and, transferring it to another quality, gives birth to a child. The principle of Yin and Yang can also be projected onto time. Daylight is Yang, and dark is Yin, Summer is Yang, and Winter is Yin.

It is with the help of the seasons that it is best to bridge the gap from the binary system of Yin-Yang to the fivefold system of Wu-Xing. After all, man is a part of nature, creation. But at the same time it is not only nature. And the sign of Man is the Star. In both Eastern and Western ancient traditions (remember Da Vinci's star), a person was presented in this way.

| It is very important - that everything changes - we get sick not instantly, but in development. Likewise, healing is always in progress. It is this healing process - how to heal correctly - that Wu-sin describes!

But back to Yin-Yang. Yin and Yang replace each other not abruptly, but gradually, creating 4 basic qualities of energy (4 qualities of movement). In spring, all nature wakes up, the night gives way to the day, the snow melts, growth is noticeable everywhere. Growth, excitement, development is the quality of increasing Yang energy. In the daily cycle, the quality of increasing Yang belongs to the morning, which occurs immediately after sunrise. In the morning everything wakes up and starts to move.

So where do you start in this cycle? And we will start, perhaps, with growth, from spring, from the beginning. Although a snake biting its own tail cannot be forced to stop)

| WOOD (YIN - hollow organ "gall bladder", YANG - dense organ "liver")

Having been born, a person begins to grow, which he does throughout childhood. Childhood is the spring of life, the time of growing Yang. In Wu-Sing, the quality of growth and excitation corresponds to the "Wood" energy. Energy "tree" - direct, powerful. A tree is the quality of energy that allows a small sprout to break through the asphalt and open its way to the life-giving light of the sun. It is important not to confuse the energies of Wood with the energies of Fire. Often - if a person is too angry (emerges with bile) or, on the contrary, is clamped and incapable of direct, quick, decisive action, one needs to look for problems with the energy of the tree. This pathology has both a physiological and a psychological side.
TREE - beginning, spring, growth, awakening, side of the world - east.

| FIRE (YIN - hollow organ "small intestine", YANG - dense organ "heart")

Spring smoothly turns into summer. Daylight hours reach their maximum duration. Flowers are blooming, trees are leafing out. Everywhere you can see movement, insects, birds, other animals, all experiencing a phase of maximum activity. Growth is replaced by change, transformation, spontaneity, an explosion of activity. The qualities of spontaneity, transformation, sensitivity, etc. - various manifestations of the energy of Fire. The energies of fire can both destroy a person and lead him out of eternal samsara and lead to awakening.
FIRE - activity, the heyday of summer, maturation, movement, side of the world - south.

| EARTH (YIN - hollow organ "stomach", YANG - dense organ "spleen")

Summer flowers turn into fruits. For nature - the height of creation. Not so hot, but not cold either. Off-season. The daylight hours are shrinking, and the dark hours are only beginning to grow. Maximum Yang is reached, Yin begins to increase. The energy starts to thin out. The young man becomes mature. Time of full return. Further - assimilation and transformation. The nature of the earth is manifested in the fact that it receives the crop and produces a harvest.
This is a classic description. It is very important to understand that the ancients were practitioners - if the heyday lasted longer than the speculative “seasons, which is the revolution of the Earth around the Sun divided into 4 parts” - they described the phenomena in this way - spring and summer for us (our body, consciousness) last longer (at least least in China) than frost and snow.
The earth is the maturity side of the world no - the earth is designated as the CENTER.

| METAL (YIN - hollow organ "large intestine", YANG - dense organ "lungs")

Refinement, calming, increasing sensitivity - these are indicators of increasing Yin. This type of energy is called "metal". Here "metal" is taken as an image, while the dynamic properties of the metal are meant.
The metal is able to melt, passing from the previous solid form to the liquid, after which it is able to regain a new solid form. The metal sword is flexible but sharp.
The energy of the metal is understood not only as refinement and calming, but also as the action of separation and separation. It's autumn.

| WATER (YIN - hollow organ "urinary bladder", YANG - dense organ "kidneys")

Autumn is leaving, all nature is immersed in sleep. Yin energy reaches its zenith. Trees that have dropped their leaves are covered with snow. The dark time of the day takes precedence over the light. The same type of energy prevails at night, after sunset. Borders are indistinguishable, everything is blurred and mixed. The obvious goes away, the implicit, the mysterious prevails. Water Energy is the most Yin of the 5. It's winter, north, midnight.

Continued in the 2nd part of the article »

All phenomena have the nature of one or more of these elements, they are independent and connected and are used to analyze the surrounding world.

Nature Water- flow

Nature tree- bend

Nature fire- burn

Nature Earth- sow, grow

Nature metal- obey

The law of interaction of elements: activation, suppression of oppression, counter-oppression.

Activation is a mother-son relationship.

Each element is both mother and son. Wood oppresses earth, earth waters, and so on.

Activation and oppression links the elements according to the U-Sing system.

Disorders of the Wu-Sin system manifest themselves in the form of an imbalance.

With excessive exposure to a depressing factor, the imbalance is called suppression, manifests itself as a deviation that goes beyond the norm, and has clinical manifestations.

The closer the deviation to the edge of the corridor, the closer the corresponding organ to clinical manifestations.

Signs of oppression outside the corridor turn into a clinical phenomenon.

When the Qi of a given element is excessive, it overly oppresses the oppressed element and overstimulates the oppressor. (Stimulation on the Ryodoraku chart is a rise up) When the Chi of a given element is not enough, it is oppressed by the oppressor and stimulated by the oppressed.

Conclusion: anti-oppression plays the role of a kind of buffer that does not allow one of the elements to be too oppressive or be oppressed.

In addition to the normal activating effect on the mother-son principle, there is also an anomalous depressing interaction on the son-mother principle.

Normally, the earth stimulates the metal, i.e. the mother-son principle is implemented. However, in case of excessive activation of the metal element, its reverse interaction with the earth appears according to the son-mother principle, i.e. metal activates the earth, while metal is still the son of earth, and earth is the mother of metal. Those. the earth plays a compensatory role, oppressing the activating element, the activated element does not receive support from it, and this, in turn, does not give the latter an additional source for its growth.

Conclusion: normal connections of activation and inhibition are aimed at preserving and maintaining the relative balance of the Wu-Sin system. As soon as any pathological condition arises, other connections immediately begin to appear, for example, anti-oppression, the son-mother mechanism is activated, which smooth out pathological changes. (Theoretically, this has not been proven.)

The 5 elements are symbols. The entire U-Shin theory is confirmed by the Ryodoraku method. Each internal organ belongs to a specific element. In addition, between the organs and the channels related to them, there is an external-internal relationship that occurs between those belonging to the same organ or channel.

Thus, U-Sin exerts a regulatory influence on the organs and channels of the body associated with them.

Naturally, the U-Xing theory does not reflect the entire degree of interaction between the organs and channels of the body, however, clinical experience shows that it includes the main, main connections between them.

The body is a complex system, in case of failure or damage to any organ, a response occurs from other organs, which in Tibetan medicine is called the transmission or transmission of diseases. In accordance with the Wu-Sin theory, this transmission occurs through both activating and depressing connections. Transmission through activating connections represents interactions of the mother-son and son-mother type, and transmission through oppressive connections is suppression and counter-oppression.

The whole theory of Wu-Sin is basic when considering and summarizing diagnostic information and determining the pathological state of organs and systems of the body.

In diagnostics and treatment, 5 elements correspond to 5 groups of points (they are called ancient points or U-Sing points) located on the distal parts of the limbs. Their choice and methods of influence are always made according to the principle: stimulate the mother or sedate (slow down) the son. The Wu-Sin theory simultaneously makes it possible to comprehend the course of the pathological process in the body, to separate the primary from the secondary, to separate the root cause of the disease from its consequences, and also to predict the development of a future or already existing disease and the nature of its course.

Formula Nutrition - Balance - Cleansing.

The combination of two concepts - nutrition and balance - determine the normal homeostasis.

Balance

The products of the "five" are "pulling up" and "cutting off" energy in the "low" and "high" meridians, respectively.

Bringing the balance to the optimal value is carried out with the help of Quinary.

If a strong pathology is found in any meridian (the value is on the border or outside the "corridor", then Quinary cannot be taken until the correction; Cally tea cannot be drunk either, because this can cause an exacerbation in the corresponding meridian.

Acceptable imbalance between the left and right parts - no more than 10 units; a larger imbalance needs to be corrected.

The state of the meridian of the three parts of the body determines the state of the other meridians, which is why its proper functioning is so important, and therefore it is necessary to give NuPlus in case of violations of its energy. Needles can "put" it in place, but this does not help for a long time. It is impossible to restore the energy of the large intestine with needles, because. the nature of its pathology - in its slagging, in the presence of a layer of "dirt" on its walls, which interferes with the absorption of nutrients; and the general state of the body's energy in the first place depends on it, so you need to eat NuPlus or Vilalite.

The main cause of chronic diseases is slagging of cells, which causes an additional load on the meridian. From this, the effect of superconductivity is lost and false commands are sent to the energy distributor; and the organ receives such a false command and starts to work badly (incorrectly). This failure becomes permanent and chronic disease occurs.

Fermentation bacteria cause gases; fermentation is going on in the body. Putrefactive bacteria cause putrefaction, a slow process leading to tissue breakdown. If the meridian is at the top of the corridor in the diagram, it means that fermentation occurs in this organ; if below - rotting.

The acidity of gastric juice is reflected in the readings of the meridian of the stomach: if the meridian is raised, it means that the acidity is increased, if it is reduced, it is lowered.

With low indications of the intestinal meridian, the entire gamut of intestinal bacteria is needed. Only then the intestines begin to work normally.

In Eastern medicine, diseases are not treated, but the balance of meridians is restored, i.e. it is necessary to constantly form a balance, without naming diagnoses, which are usually only a consequence, a symptom of imbalance.

Organs in Chinese representation.

The common name of the organs is Zang-Fu-organs.

There are 6 Zang organs and 6 Fu organs.

Zang organs - dense, parenchymal organs - belong to the Yin system. Their main function is the processing and storage of nutrients, vital energy Chi, blood and body fluids.

Fu organs are hollow organs related to Yang; their main function is the digestion of food and the removal of toxins from the body.

The term "organ" in Chinese medicine is understood as a structural and functional unit, i.e. a system united not so much according to the topographic and analytical principle, but according to its functional activity, i.e. according to the principle of functional systems.

The lungs perform not only the function of breathing, but also control the activity of our skin and hair; The heart not only controls the blood supply, but also controls emotions. The concept of an organ in traditional Chinese medicine is natural-philosophical in the theory of functional systems developed by Academician Anokhin (Theory of Functional Systems).

Natural Accumulator: The Teaching says: The 5 Zangs of the organs store purified nutritious Chi without depleting it, they fill up but never overflow.

There is a very close relationship along the channels and colotherals of the body, both between the Zang and Fu organs, and between the groups of Zang - Fu organs, sensory organs and tissues of the body.

The Jiang-Fu theory was not built on the basis of anatomical studies, but mainly on the study of physiological and pathological manifestations and the analysis of vast clinical experience. Experience prevailed in research, because it was impossible to cut even a dead organism. Surgeons could only perform external operations.

Chi energy comes from the large intestine and it is extremely dangerous to touch it.

Characteristics of the main organs

Zang organs

A heart

Located in the chest; its channel is externally-internally connected with the channel of the small intestine, refers to the element of Fire.

Main functions:

Blood and vascular management

The heart provides blood circulation, which is carried out with the joint activity of the heart and blood vessels, where the first acts as the initiator of the process. This function is performed by the Chi of the heart; if it is normal, then the blood flow is usually active.

Soul Vault (Shen)

The psyche in the understanding of traditional Chinese medicine is associated with all Zang Fu organs, but mainly with the heart.

The main material basis for the normal functioning of the psyche is blood, which, in turn, is controlled by the heart, and therefore these two functions of the heart are closely related.

The heart opens into the tongue and manifests itself on the face (the term "opens" indicates a close pathological or physiological relationship of some Zang-Fu organ with the sense organs - in our case, the tongue).

The tongue has a connection with the internal channel of the heart, and therefore one can judge the state of the heart from it. When heart function is normal, the tongue will be pink, moist and mobile.

As it is written in Su-wen, with a lack of blood in the heart, the tongue turns pale, and when a fire ignites in the heart, the tip of the tongue turns red to the point that ulcers may appear on it. Their appearance on the face with circulatory disorders will change the complexion, it turns red or pale, and this indirectly indicates a change in the Qi of the heart.

Pericardium

It is the membrane that surrounds the heart and can be considered an auxiliary organ of Zang. However, it has its own channel - the pericardium, which is externally-internally connected with the channel of the triple heater (San Jiao).

Its main function is to protect the heart, and when the pathogenic factor goes to the heart, the pericardium is the first to meet it. It is because of this important barrier function that the pericardium is classified as a Zang organ and is considered the sixth Zang organ.

Liver

Located in the right hypochondrium, refers to the element of the tree. Its channel is externally-internally connected with the gallbladder channel.

Main functions:

Storage of blood, she stores blood in this way. regulates the volume of blood flow, changing it according to the needs at the moment; that is why the liver is closely related and affects the functions of all organs and tissues.

Maintaining fluent Chi points. The liver is responsible for the harmonious and constant circulation of Chi and the activity of the Zang Fu organs, including itself; This ability of the liver manifests itself in 3 main areas:

A) control of emotional activity is possible only with the normal ability of the liver to maintain the free flow of Chi. Then the soul and emotions will be harmonious.

Liver disorders may present with symptoms such as depression and tearfulness, apathy with stagnation of Liver Qi, or restlessness and insomnia with overactive Liver Qi.

B) Participation in digestion: The liver not only secretes bile, but also controls the functions of the stomach and spleen, which play a major role in providing the body with nutritious Qi.

C) Influence on the circulation of Chi and blood, although the main role in this is played by the heart and lungs. To prevent stagnation of Qi and blood, the ability of the liver to maintain the free flow of Qi is essential.

Tendon control

The liver nourishes all the tendons and maintains their normal physiological activity. With depletion of blood in the liver, the tendons are weakened, as a result of which the limbs become rigid (weak), and when a pathogenic heat ignites in the liver, spasms and muscle cramps can occur.

The manifestation of pathologies on the nails means that by their appearance one can judge the state of Yin in the blood and liver, so with a deficiency of blood, the nails become soft and brittle.

The liver opens into the eyes. In Su-wen it is said: "this is how the primary Chi of 5 Zang and 6 Fu of the organs rises up and penetrates into the eyes, allowing them to see. The liver is the most important and most important among all the organs that affect vision, for example, deficiency of Yin and blood in the liver lead to dry eyes and reduced vision, and with heat syndrome in the liver, redness, swelling and soreness of the eyes appear.

Spleen

It is located in the middle part of the body and belongs to the earth element.

Its channel is externally-internally connected with the channel of the stomach. By its functional nature, the organ of the spleen is more similar to the pancreas. That is why in most manuals its channel is called the spleen-pancreatic channel.

Its main functions are the following:

Management of transport and transformation of food and water. Since food is the main building material of Qi and blood, and it is processed mainly in the pancreatic spleen, this organ is the main organ for the formation of Qi and blood. Its function in water metabolism is extremely great, it removes excess fluid from the canals and colotherals (the outer meridian of the human body), maintaining basically their sufficient moisture and preventing dampness. This function is performed by the Chi of the spleen, the main property, which is the rise up. In case of its stagnation or descent down, dizziness, prolapse of the rectum, and prolapse of other internal organs are allowed.

Blood control

In addition to providing a material substrate for the formation of blood, the spleen maintains blood circulation, preventing the exit of blood from the vascular bed. She participates in the processes of blood renewal. In this regard, if the Qi of the spleen is weakened, various hemorrhagic manifestations appear, such as purpura, milena, and uterine bleeding.

Muscle control

The spleen delivers nutrients and water to the muscles, and therefore, with the adequacy of this nutrition, the muscles will be strong and well developed.

The spleen opens into the mouth and appears on the lips. Since its main function is the transportation and transformation of food, the sensations of the taste of food are a direct indicator of its state. So, for example, if pathogenic dampness is retained in the spleen, a fatty aftertaste will appear in the mouth and the taste event will decrease.

The spleen governs the muscles, and the mouth is the entrance to the spleen, so the lips always reflect its functional state, for example, pallor and dryness is evidence of spleen qi deficiency.

Lungs

Located in the chest, belong to the element "metal"; this channel has an external-internal connection with the channel of the large intestine.

Main functions

Managing Chi energy and breathing in the lungs. The Chi of the inhaled air is mixed with the Chi coming from the inside of the body. At the same time, a person inhales pure Chi and removes the polluted one.

The respiratory function of the lungs significantly affects the functions of the whole body and is closely related to the chest Chi, or Zong Chi, which is formed from the combination of food and water Chi with pure air Chi and is distributed throughout the body, maintaining a normal level of organ activity.

Energy dissipation, skin and hair control

The term "scattering" in this case means distribution, i.e. refers to the ability of the lungs to distribute Chi itself and body fluids throughout the body, which warm, nourish and moisturize the skin. The skin is the body's defense system and its proper functioning depends mainly on the condition of the lungs and their scattering ability. In addition, the skin pores, which are actually the gates of Qi controlled by the lungs, also have the function of dissipating Qi.

In the clinic, there is a clear connection between the lungs and the skin, which have a significant impact on each other.

The lungs control the downward movement of Chi.

As a rule, the upper Zang organs lower Chi down, and the lower ones raise it up.

Since the lungs are the highest among all Zang organs, they mainly regulate the downward movement of Chi.

Their role is extremely great in activating and maintaining water metabolism at the external level, which is closely related to their ability to bring Chi down. So, for example, a violation of the descending of Qi immediately causes sputum in the lungs and coughing.

The lungs open into the nose, which is the entrance gate of the respiratory system.

The functions of breathing and smelling of the nose are entirely related to the Chi of the lungs, and when this Chi is sufficient, nasal breathing is free and the sense of smell is sharp; in addition, since the throat is the respiratory tract and the organ of speech is located in it, the state of lung qi has a direct effect on speech and the timbre of the voice.

kidneys

They are located on the sides of the lower back, belong to the element "water", and their channel is externally-internally connected with the bladder channel.

Main functions:

Essence storage, body growth and development management. The kidneys contain the essence and material basis of the body and its functions. It consists of 2 parts: congenital, received from parents before birth; and acquired, which is constantly formed and replenished from nutrients processed by the spleen and stomach. Innate and acquired essences help and activate each other. Before birth, the innate essence is the material basis for the construction of the acquired one, and after the birth, the acquired essence constantly replenishes the innate one. Depletion of the essence of the kidneys is the main cause of human aging and death. Chi of the kidneys is directly involved in the processes of growth, maturation, aging of the body, therefore, in Chinese medicine, special attention is paid to the kidneys. Kidney Qi secreted from the essence consists of Yin - Kidney Chi, which is the repository of all Yin, fluids in the body, moisturizing and nourishing all organs and Kidney Yang Chi, which warms and activates all body functions. It is in this way that the physiological balance of Yin-Yang is maintained.

The regulation of water metabolism depends on the activity of Chi of the kidneys: when it is normal, the opening and closing of the kidneys occurs adequately and rhythmically. Water first enters the stomach, then is passed to the spleen and lungs, which disperse and lower it down. Part of the fluids enters the kidneys, where, with the help of the Yang-Chi of the kidneys, it is divided into 2 streams: clean and muddy. The pure stream again rises to the lungs and from there it begins to circulate to all organs and tissues, and the muddy one goes to the bladder, after which it is removed; thus. The kidneys regulate all water metabolism.

Chi Absorption refers to the ability of the kidneys to take in and drain Chi while helping the lungs. That is why breathing depends not only on the lungs, but also on the ability of the kidneys to absorb and lower the Chi.

Summarizing the above, we can say this: The lungs are the Ruler of Chi, and the kidneys are the root of Chi.

Management of bones, the formation of bone marrow, filling the brain with it; hair nutrition. From the essence of the kidneys, the brain and bone marrow are formed. As a result, the bone marrow fills the bones, nourishes them and helps to ensure their strength. Teeth are bone derivatives, also indicating the relative strength or weakness of the Chi of the kidneys, and therefore of the whole organism. In addition, the bone marrow is the sea of ​​the brain and fills the spinal cord and brain, nourishing it and ensuring its normal functioning. Essence and blood activate each other, and the nutrition of the hair depends entirely on the adequacy of the blood supply, which is rooted in the essence of Kidney Chi, which is why hair is always a manifestation of the adequacy of blood circulation, as well as the external manifestations of relative Kidney Chi.

The kidneys open into the ear and regulate the anterior and posterior orifices of the body. The ability of the ears to hear depends entirely on the Primary Chi of the Kidneys, so the ears belong to the Kidneys. That is why when the Qi of the kidneys is depleted, a person develops tinnitus, hearing loss and dizziness. The anterior and posterior openings of the body are the urethra, genitals, and anus. Weakening of the primary Qi of the kidneys leads to a violation of their opening and closing, which manifests itself in the form of frequent urination, urinary incontinence, enuresis, pollutions, prolonged and persistent diarrhea, and prolapse of the rectum.

Fu bodies

gallbladder

Refers to the element "tree" and externally-internally associated with the liver.

Its main function is to store and concentrate bile, with its periodic release into the intestine. At the same time, the Qi of the gallbladder descends. This function is closely related to the function of the liver - to maintain the free flow of Chi, and therefore it is often said that the functions of the liver and gallbladder are similar.

In the clinic, diseases of these organs are often manifested and treated in the same way. Despite this, the gallbladder is one of the six FU organs; it, unlike others, does not digest food and water, and therefore it is sometimes called an additional FU organ.

Stomach

Refers to the element "earth" and externally-internally associated with the spleen. Its main function is to digest, absorb, move food further into the small intestine. Nutrients from it come for further transformation into the spleen, so these organs work together and promote digestion.

Qi of the stomach normally goes down with food, and its abnormal rise is usually accompanied by nausea or regurgitation of food.

Small intestine

Its upper section connects to the stomach, and the lower section to the large intestine. The small intestine is related to the element "fire" and externally-internally connected with the heart. Its main function is the further digestion and absorption of food coming from the stomach. It separates pure Qi from cloudy Qi, passing food masses to the large intestine and water to the bladder. That is why, diseases of the small intestine can manifest themselves in urination.

Colon

Refers to the metal element and externally-internally associated with the lungs. Its upper section is connected to the small intestine, and the lower one opens into the anus.

The main function is the intake of food masses from the small intestine, the further absorption of liquids and the formation of feces. Its pathological disorders are manifested primarily in the form of a violation of its transport function, which immediately leads to constipation or diarrhea.

Bladder

Refers to the element water and externally-internally connected with the kidney channel. Its main functions are to temporarily store urine and remove it from the body. This function is carried out with the help of Chi of the kidneys, and its violation is manifested in the disorder of urination.

San Jiao

Meridian of the three parts of the body, or triple heater. Refers to the element fire; its canal is externally-internally connected with the pericardial canal. It is located separately from all Fu organs inside the body and is divided into 3 parts: upper (Shang-Jiao), middle (Jung-Jiao) and lower (Xia-Jiao). Its main functions are to control various forms of Chi and to help circulate Yuan Chi (Primary Chi) and body fluids. The process of digestion requires the participation of all organs, including San-jiao, which passes and regulates the flow of water and food in the body, while being a kind of irrigation system consisting of waterways.

Each of the 3 Jiao or parts of the body functions differently with the Zan-Fu organs and participates in the processes of digestion; thus, for example, the upper part governs the dissipation and distribution of the primary Qi of food and water. San Jiao is similar to fog (here the word "fog" refers to the all-pervading fog-like states of primary Chi and water).

The middle part of Jui-Jiao helps the stomach and spleen to digest and absorb nutrients; By distributing fluids in the body, it helps the formation of blood. Jui-jao is like bubbling foam, which represents the semi-digested state of food.

The lower part regulates the separation of pure from muddy, is responsible for the excretion of body fluids and wastes, working together with the kidneys, bladder, large intestine, i.e. Xia-Jiao resembles a drainage ditch.

In the clinic, all Jiao are also used to generalize the functions of the internal organs up to the diaphragm: the upper part - between the diaphragm and the navel; middle - spleen and stomach; below the navel - the lower part of the kidney, intestines and bladder.

Fancy Fu Organs

Brain and bone marrow

gallbladder

Uterus for women, prostate for men

Brain

The brain is a sea of ​​the brain. Its upper part is located at the Fang-Hu-ey point, and the lower part reaches the Wen-Fu point. Chinese medicine classifies the brain as a Dzai Fu organ, so the symptoms refer to various organs, especially the heart, liver, and kidneys; therefore, brain disease syndromes refer to the syndromes of various Zan-Fu organs. In addition, there is a close relationship between the brain and the posterior median channel Zan-fu-mai.

Uterus or prostate

The uterus is located in the lower abdomen, regulates the menstrual cycle and nourishes the fetus, is closely connected with the kidneys; her reproductive ability is primarily dependent on Kidney Chi. Channels start from the uterus: Ren-mai, or anterior-middle, which regulates the function of all Yin channels; Chun-Mai, or ascending vessel, regulates the Chi and blood of all 12 channels of the body. Therefore, the indicated functions of these channels depend mainly on the Chi of the kidneys; in addition, it is closely associated with the heart, spleen and liver, dysfunction of which can affect the course of the menstrual cycle and fetal development.

The prostate gland is also connected with the Chi of the kidneys, and the Ren Mai channels begin with the prostate gland.

Interaction between Zang organs

Heart and lungs

The heart governs the blood, and the lungs govern Chi, as a result, the circulation of the blood depends on the activity of Chi, but at the same time, Chi is distributed through the blood throughout the body.

Without Chi, blood stagnates, and without blood, there is no material carrier of Chi, as a result of which Chi quickly dissipates.

The heart and lungs are located in Shang-Jiao, and that is why, in febrile illnesses, the pathogen can directly move from the lungs to the heart, which confirms their close relationship.

Heart and spleen

The heart governs the blood, and the spleen supplies the nutrients for its formation; at the same time, the functions of the spleen directly depend on the degree of blood flow in it, and the work of the heart itself requires nutrients produced in the spleen, which confirms their relationship.

Heart and liver

They have a close relationship not only in terms of emotional signs, but also in terms of blood circulation: the heart controls blood, and the liver stores and cleanses it.

Only if there is enough blood in the heart, the liver can store blood and redistribute it according to the needs of the body.

The liver maintains the free flow of Qi and cleanses its circulation, which favorably affects its blood circulation and facilitates the work of the heart in pushing blood through the vessels.

In pathology, the heart and liver strongly influence each other, and disorders in one organ often lead to dysfunction in the other.

Heart and kidneys

The heart governs fire, is located in Shang-Jiao and belongs to Yang; The kidneys govern water, are located in Xia-Jiao and belong to Yin. Normally, the Yang of the heart descends and warms the Yin, while the Yin of the kidneys rises and moistens the Yang. This two-way activating-depressing connection is called the harmony of the heart and kidneys; in addition, the heart governs blood and circulation, while the kidneys store the essence that activates and nourishes.

Lungs and spleen

The spleen governs the processes of transportation and transformation and is the source of acquired Qi and blood, on which the strength of the Qi of the lungs depends. On the other hand, the ability of the spleen to perform its functions depends on the scattering and descending capacity of the lungs.

Lungs and liver

Normally, lung qi descends and liver qi rises; this is what achieves the harmony of vital processes in the body. If the qi of the liver is oppressed, it can transform into fire, which rises up and dries up the moisture of the lungs (transition of the fire of the liver into the lungs); on the other hand, if the qi in the lungs does not go down, then it leads to pathogenic dryness and heat, which deplete the yin of the kidneys and liver and lead to an overactive yang of the liver.

Lungs and kidneys

Violation of the scattering and descending function of the lungs or a violation of the ability of the kidneys to remove water not only disrupt the water exchange, but also exacerbate each other. The lungs govern breathing, and the kidneys govern the intake of Chi. If the Chi of the kidneys is weakened, then the inhaled Chi cannot go down and seems to float on the surface, and this leads to shortness of breath.

Long-term deficiency of lung qi impairs the absorption capacity of the kidneys, and the yin fluids of the lungs and kidneys nourish each other, and the yin of the kidneys is the root of all the yin fluids in the body. Deficiency of Yin in the lungs can damage Kidney Yin, and deficiency of Kidney Yin leads to a decrease in the supply of Yin in the lungs and eventually leads to a combined deficiency of both lungs. Pulling only the meridian of the kidneys does not eliminate swelling, but only together with the meridian of the lungs.

Spleen and liver

The spleen controls the transport and transformation, while the liver maintains the free flow of Chi. This is a prerequisite for the coordinated work of the entire digestive tract. If the function of the spleen is normal and the body has enough nutrients, then the blood thrives and the liver works actively.

Spleen and kidneys

The spleen is the source of acquired Qi, while the kidneys are the source of congenital Qi. The acquired Qi constantly replenishes the stock of the innate, and the innate is the material basis for the formation of the acquired. In addition, with kidney Yang deficiency, spleen Yang does not warm up, and with spleen Yang deficiency, Yin predominates and cold inside the body develops, which disrupts Kidney Yang.

Liver and kidneys

The liver stores blood and the kidneys store essence. The blood of the liver is nourished by the essence of the kidneys, and the essence of the kidneys is replenished by the blood. Essence and blood have the same root; accordingly, the liver and kidneys have the same beginning.

Relationship between Fu organs

The main function of the 6 Fu organs is the process of digestion. Food enters the stomach, is digested and moves further into the small intestine, which continues its digestion, while separating clean from cloudy.

Pure is the nutrients and fluid that nourish and hydrate the entire body. Another part of the fluid enters the bladder and urine is formed from it. Muddy is the remnants of undigested food and toxins that pass into the large intestine and then are removed from it in the form of feces. The process of digestion mainly depends on the ability of the liver and gallbladder to maintain the free flow of Chi, on the functioning of the channel of the three parts of the body, the coordination of digestion, the distribution of Yuan Chi (primary Chi) and body fluids, and the combined function of all Zan-Fu organs.

It is favorable for Fu organs when they are clean and open, and unfavorable when they are clogged.

The close interrelationships of Fu organs are also manifested in pathology; for example, excess heat in the stomach causes the body fluids to dry up, resulting in constipation. Constipation due to dry bowel can be manifested by nausea and vomiting. Interactivity of fire in the gallbladder and liver leads to damage to the stomach and its Qi floating up, resulting in nausea, vomiting, regurgitation of food and bile.

Interaction between Zan-Fu bodies

In the body, there are various relationships between Zan-Fu organs. The main material substrate of these connections is the network of channels and vessels of the body. This relationship is called Jin-Lo. We have already considered one type of external-internal relationships. External-internal connections refer to the same element, for example, the right and left meridians. There is also a relationship between the Zan-Fu organs. This means that when an organ is damaged or a pathogenic factor appears in it, this factor is successively introduced into other organs; most often this phenomenon occurs in externally-internally connected organs through channels and colotherals.

Heart and small intestine

Excess energy of the meridian of the heart can damage the meridian of the small intestine; in turn, a similar situation in the small intestine can rise up and damage the heart.

Liver and gallbladder

The gallbladder is closely adjacent to the liver and fills with bile from it. These organs are so closely interconnected that in the clinic they practically should not be separated.

Note: If it is not possible to establish flora in the intestines, you need to combine cleansing products and a product that tightens the liver and gallbladder (ie, the liver and gallbladder do not work). It is necessary to connect choleretic agents and consume them constantly.

Spleen and stomach

In the view of ancient Chinese doctors, these organs play a major role in digestion. The stomach digests food, and the spleen absorbs and distributes it. The spleen regulates the process of raising nutrients up to the heart and lungs, and the stomach regulates the lowering of food masses down, due to which the coordination of the entire digestive apparatus is achieved. The spleen is a Yin organ, it prefers dryness and dislikes dampness; and the stomach is Yang, prefers moisture and dislikes dryness. Yin and Yang in the body are always closely interconnected and need each other, which means that the organs also need each other.

Lungs and large intestine

The connection that is often observed, for example, a runny nose, is associated with a problem in the large intestine; A runny nose can be cured by regulating the large intestine. The connection between these bodies is obvious. If the Qi of the lungs descends, then the transport capacity and peristalsis of the large intestine are normal and free; if the intestines are blocked, the descent of Qi of the lungs is immediately disturbed, as a result of which cough, runny nose and a feeling of fullness in the chest immediately appear.

Kidneys and bladder

The functions of the bladder depend on the Chi of the kidneys, which provides it with water metabolism and regulates the proper and timely opening and closing of the bladder. Kidney Chi deficiency usually manifests itself as urinary incontinence and other diuretic disorders.

Chi, blood and body fluid

Chi, blood (Xue) and body fluid (Jing Yue) are the foundation of the normal physiological activity of the body and the material basis for the functioning of Zan-Fu of the organs, tissues and channels of the body. They are directly related to Zan-Fu organs and at the same time explain the physiological properties of the organism and its pathological reactions. (if there is a conversation about a channel and they say "liquids" - these are energies). Chi is the material substance of the universe, and all changes in the latter are the result of changes and movements of Chi. In traditional Chinese medicine, Chi is understood as nutrients and the functional activity of all organs and systems, therefore, all human life is a consequence of the movements and changes of Chi. In the modern sense, the term Chi is used as an integral function of the entire life activity of the organism, which includes vital energy, vitality, which is, as it were, the resultant for all bioenergetic processes of the body.

The concept of Chi carries practical significance, being refracted in the classical method of Sen-Ju therapy, the diagnostic method of Ryodoraku, in the methods of selecting food herbs that affect the meridians of the body.

Types and production of Chi depending on the origin, functions and distribution. There are several types of Chi; they are:

Yuan-Chi - primary Chi;

Tsung-Chi - chest Chi;

Ying-Chi - nutritious Chi;

Wei-Chi - Protective Chi

According to the source of origin, Chi is divided into 2 types: congenital Yuan-Chi and acquired, which includes all other Chi. Innate and transformed Chi are interdependent, they support and nourish each other. Innate Chi activates the D-P organs, which in turn become the source of acquired Chi, and it, in turn, constantly replenishes the innate.

Yuan Chi (primary)

It is formed in the human embryo from the first moment of life in the womb and predetermines the possibility of an independent start of the functioning of the body after birth; it is from this moment that it will require constant replenishment from the side of the transformed Chi. It is the root of the kidneys and is distributed throughout the body through the San Jiao channel (three parts of the body). Yuan Chi stimulates and ensures the functioning of all Zan Fu organs. The congenital deficiency of Yuan-Chi or its depletion during long-term storage diseases is the cause of rapid aging and death of a person.

Infertility is often the result of a low energy level in the mother - energy should be above 30 units.

Zong-Chi (chest Chi)

It is a combination of pure Chi of inhaled air and Chi of food; is located in the chest. Zong-Chi activates the respiratory function of the lungs, and the strength of breathing and voice is directly proportional to its activity. It activates blood circulation and blood vessels, and therefore the circulation of Chi, cold and motor skills of the limbs and trunk are interconnected and depend on the activity of Zong-Chi.

Ying Chi (nutritional Chi)

It is formed by the spleen and stomach from Chi food and water and circulates through the vessels. Its main function is the development and nutrition of all organs and tissues. Since Ying-Chi and blood have a close relationship, there is a term Blood Ying, i.e. Ying Xue, which reflects this relationship.

Wei-Chi (Defensive Chi)

It is formed from Chi food in the body and circulates outside the vessels (unlike blood). Its main function is to protect the body from various pathogenic factors. Wei Chi controls skin functions, moisturizes the skin, controls body temperature, and warms Zan Fu organs. In addition, each channel and organ has its own Qi, which corresponds to the functional purpose of this or that organ, being formed from the 4 above-mentioned types of Qi. Chi of the channels of the body is a combination of Chi of food, pure Chi of air and primary Chi of the kidneys and is called Jen-Chi or vital Chi. It is the material basis for the functioning of organs and has a significant impact on Qi, blood and internal organs.

Chi functions

There is no place in the body where Chi does not penetrate; depending on its current, the vital activity of the organism accelerates or slows down, increases or weakens. Chi is the root of the organism, and the trunk and leaves dry up without roots.

The main functions of Chi are as follows:

Activating function

The growth and development of the body, the activity of the Zan-Fu organs, the blood circulation and the distribution of fluids in the body - all this depends on the activating function of Chi. With a lack of Chi, growth and maturation of a person slows down, hypofunction of internal organs, stagnation of blood, internal organs, impaired distribution of fluids, and the production of wet phlegm inside the body.

The lack of phosphorus leads to the process of thrombosis.

You can restore the lack of phosphorus with the help of crabs, shrimps, crayfish.

The addition of phosphorus artificially leads to the dissolution of phosphorus (most phosphorus is found in animals wearing a shell)

Warming function

Chi controls the process of heat generation and heat transfer in the body. The main role belongs to Wei-Chi and her ability to control the condition of the skin pores.

Protective function

belongs to Wei-Chi, which protects the body from external pathogenic factors, and if they are introduced into the body superficially or internally, it actively fights them.

Controlling function

Chi regulates and controls all metabolic processes in the body: blood and blood circulation, perspiration, closing and opening of body orifices, i.e. processes of urination, defecation and ejaculation.

In Chinese medicine, there is also the concept of Chi-Hua or changing Chi. This term has 2 aspects:

Chi-Hua - reflects the processes of mutual transformation of essence, Chi, body fluids and blood.

As the famous Chinese treatise "Su-Wen" says: "Essence is transformed into Chi, and the activation of Chi is formed in essence; as a result, the harmony of essence and food allows the body to grow; in addition, Chi-Hua reflects the functional activity of Zang-Fu organs to their ability to completing tasks."

The nutritional function is performed mainly in Ying-Chi; it circulates through the blood vessels, nourishes the blood and the entire body.

Despite the difference between these 6 functions, they exist together, mutually help and activate each other.

Blood, its formation and circulation

The source of blood is the nutrients formed from food by the spleen and stomach. The Ling-Shu teaching says: "When Jun-Chao receives the nutrients of food, he transforms them into blood. The material substrate for its formation is Ying-Chi, which is formed in the spleen." In addition, the essence of the kidneys is also necessary for the formation of blood, in the same place, for example, it is said: "if the essence is not depleted, it will be converted into blood in the liver."

This quotation indicates the close relationship between essence and blood, and the important function of the connection between the liver and kidneys. Having formed, the blood circulates through the blood vessels, and its functions depend on the heart, liver, spleen.

The heart is functionally primary and controls blood circulation.

The spleen prevents the exit of blood from the vascular bed and nourishes it, and the liver activates the free flow of Qi and blood and stores it, regulating the volume of blood circulation.

As a result, for normal blood circulation and the work of all organs and systems, a well-coordinated and well-coordinated work of these three organs is necessary.

Blood functions

Circulating throughout the body and washing all organs and tissues, blood performs the following important functions:

Nutrition and hydration of all organs and tissues.

This function of the blood is manifested in the movement of the limbs and the condition of the eyes.

Su-wen says:

"If the liver has blood, the vision is sharp"

"If the feet are bleeding, they can walk"

"If the fingers have blood, they can grasp."

Disorder of the blood function leads to dryness of the eyes and mouth, impaired movement in the joints, dryness and flaking of the skin.

Blood is the material basis of mental activity, and harmonious circulation of blood supports a strong spirit.

The term Wu-Sin (五行) is most often translated as "five elements", "five elements", although a more accurate translation sounds like "five movements". Knowing a more accurate translation is very important for a correct understanding of this theory. After all, “elements” are usually understood as immutable primary substances, but here the situation is quite different. The Taoist Five Elements are:

• water,
• wood,
• the fire,
• land and
• metal.

And they are all dynamic substances that can change, move and feed each other, and also destroy.

Now let's look at the ancient schematic representation of the Wu-Sing theory (right). In the figure, we see not the usual star, but a cross - since it is it that more accurately reflects the dynamics and state of the five elements in the world around us, in the Universe.

After all, in fact, the five elements are nothing more than Yin and Yang in their various manifestations:

• Water is a strong Yin
• The tree is the nascent Yang,
• Fire is mature Yang,
• Metal is the emerging Yin,
• and the Earth is the middle state both in general and between each transition of one element to another, which is why it occupies a central position in the figure.

Each element has a number of correspondences and connections ...

water (水 Shui)

• Dense (main, Yin) organ - Kidneys;
• Hollow (paired, Yang) organ - Bladder;
• The color of the energy that the main organ produces is Black;
• Season - Winter;
• Taste - Salty;
• Positive emotions - Tenderness;
• Negative emotions - Fear;
• Pathology of emotions - Phobia;
• Body tissues - Bones;
• Outposts of the body - Ears;
• Discharge - Urine;
• Sound - Scream;
• Stage of life - Death;
• Side of the world - North;
• Planet - Mercury.

Tree (木 mu)

• Dense (main, Yin) organ - Liver;
• Hollow (paired, Yang) organ - Gallbladder;
• The color of the energy that the main organ produces is Green;
• Season - Spring;
• Taste - Sour;
• Positive emotions - Kindness;
• Negative emotions - Anger;
• Pathology of emotions - Melancholy;
• Body tissues - Ligaments and tendons;
• Outposts of the body - Eyes;
• Discharge - Tears;
• Sound - Crying;
• Stage of life - Birth;
• Side of the world - East;
• Planet - Jupiter.

fire (火 ho)

• The dense (main, Yin) organ is the Heart;
• Hollow (paired, Yang) organ - Small intestine;
• The color of the energy that the main organ produces is Red;
• Season - Summer;
• Taste - Bitter;
• Positive emotions - Love, joy;
• Negative emotions - Anger, impatience;
• Pathology of emotions - Hysteria;
• Body tissues - Vessels and blood;
• Outposts of the body - Language;
• Discharge - Sweat;
• Sound - Singing;
• Stage of life - Growth;
• Side of the world - South;
• The planet Mars.

Earth (土 that)

• Dense (main, Yin) organ - Spleen;
• Hollow (paired, Yang) organ - Stomach;
• The color of the energy that the main organ produces is Yellow;
• Season - Off-season (Indian summer);
• Taste - Sweet;
• Positive emotions - Peace;
• Negative emotions - Anxiety;
• Pathology of emotions - Hypochondria;
• Body tissues - Muscles;
• Outposts of the body - Oral cavity;
• Discharges - Saliva;
• Sound - Laughter;
• Stage of life - Maturity;
• Side of the world - Center;
• Planet - Saturn.

metal jin)

• Dense (main, Yin) organ - Lungs;
• Hollow (paired, Yang) organ - Large intestine;
• The color of the energy that the main organ produces is White;
• Season - Autumn;
• Taste - Sharp;
• Positive emotions - Courage, decency;
• Negative emotions - Sadness;
• Pathology of emotions - Depression;
• Body tissues - Skin;
• Outposts of the body - Nose;
• Discharge - Mucus;
• Sound - Sighs;
• Stage of life - Old age;
• Side of the world - West;
• Planet - Venus.

All dense organs are Yin, as they absorb into themselves, and all hollow paired organs are Yang, as they release from themselves.

All of the above correspondences were made after a long observation and study of the relationship between the inner world of man and the universe surrounding him. This work could be done only by plunging into a deep meditative state. Thus, in the above correspondences there is nothing artificially adjusted for beauty and harmony, they reflect objective correlations that exist regardless of whether we believe in it or not.

So, for example, certain emotions have a greater effect on their respective organs: it happens that a person eats a lot of salt, and this leads to poor kidney function, which can cause fluid (water) to accumulate in the body, especially in winter. If a person is sharply frightened (fear), then the kidneys may lose control over their paired organ - the bladder, and urination will occur. Therefore, all these correspondences should be considered as an objective reality, not a subjective one.

To consider the circulation of the energy of the five elements in the human body, we should consider the diagram shown in the figure below:

Here we can see 2 main types of connection between the elements:

1. The cycle of generation, which is shown in the figure by a line forming a circle: water feeds wood, wood feeds fire, fire gives birth to earth, earth gives birth to metal, and metal gives birth to water.
2. The cycle of destruction, which is shown in the figure by a line forming a star: water extinguishes fire, fire melts metal, metal cuts wood, wood destroys earth, earth destroys water.

Thus, based on these two cycles, various relationships can be used to regulate the movement of internal energy and treat diseases of the body.