Because the function of the spleen and stomach is not only responsible for digestion and absorption. At the same time, it is also responsible for running the body's water-dampness and assisting other organs in water-dampness metabolism.
When the spleen and stomach function is weak, the metabolism of water and dampness is easy to stagnate. On the other hand, it will increase the burden on the spleen and stomach. At the same time, the weakness of the spleen and stomach will deprive the lungs of qi, causing children to be lazy and weak, affecting language development and the growth and development of other organs, and seriously affecting the language development of developing children.
Because it is difficult for children to express and develop normally, it is easy to cause psychological depression, so it is easy to have a chain of physical and mental problems.
It is for this reason that some autistic children have made some progress and rehabilitation under the conditions of Chinese medicine.
In the theory of traditional Chinese medicine, the heart is king and the heart is god. When a child's spleen and stomach function has problems, it will lead to the absorption and utilization of nutrients and metabolic problems caused by water dampness. These problems will be linked and increase the burden on the heart, thus affecting the emotional and behavioral problems of the mind. Therefore, it will gradually cause metabolic disorders, growth and development problems, and even physical and mental problems at the same time, seriously affecting the healthy development of children.
With the enrichment of modern materials, fruits, cold drinks, drinks containing chemical substances and air conditioners are full of developing children, making them more invisible and aggravating and inducing their physical and mental problems.
When a developing child has a series of problems caused by weakness of spleen and stomach, it will not only lead to language development and other problems, but also lead to language pronunciation organs and other aspects, which are difficult to develop normally because of lack of normal exercise. Therefore, it is more likely to lead to various functions of children, corresponding developmental retardation, stagnation, and even retrogression, lack and other developmental obstacles.
This developmental disorder, when developed to a certain extent, will seriously affect the child's physiology and organic pathology, which is easy to cause. Under modern medical examination, it is often misdiagnosed as a congenital problem of children's physiology, such as brain nerve development disorder.
The reason why this happens is mainly because people ignore psychology, which can affect physiological changes and the relationship between physiological and psychological changes. Of course, this cannot be completely ruled out. Some children have congenital pathological problems.
Therefore, it is easy to understand. In the analysis of physical and mental problems, TCM theory is also very important for the cause-seeking rehabilitation of autism.
Spleen and stomach, in the dialectical theory of traditional Chinese medicine, belong to yin, which is easy to be full of yin and yang deficiency. On the other hand, yang deficiency can also cause yin excess. In either case, it is easy to cause children to sweat spontaneously or perspire. Therefore, it will in turn affect the child's spleen and stomach, so that children in physical and mental development are often in such a vicious circle, which constantly affects the healthy growth of children.
From the perspective of traditional Chinese medicine, spontaneous sweating and sweating caused by spleen and stomach problems in children can actually be explained by non-physiology.
When this happens, with the appearance of pathological symptoms, the spleen and stomach are difficult to absorb and digest, and metabolic problems occur, which are more likely to lead to, because stagnant water or slow metabolism in the body affects blood production and normal circulation, affects children's physical and mental development, and even affects the development of the nervous system. It will also lead to psychological, emotional, behavioral and intellectual development, and development.
The problems of spleen and stomach, especially the influence on language development, are more prominent. In this case, even healthy adults, once the spleen and stomach decline, will be deprived of lung qi because of the spleen and stomach, resulting in language barriers. Therefore, the problem of spleen and stomach function can completely affect the language development of infants and other aspects of children's development and development.
Therefore, theoretically and phenomenally, it is entirely possible to induce children's autism, as well as physical and psychological problems. If you encounter coincidence with other factors, it will undoubtedly greatly increase the incidence of autism in children.
From the perspective of autism phenomenon or symptoms, it seems simple, but in fact, the problem of autism is not only difficult to obtain medical argumentation, but also difficult to get a reasonable explanation. However, from the perspective of Chinese medicine theory, it is easy to find that there are more problems in the formation of autism.
The theory of traditional Chinese medicine, in terms of disease rehabilitation, is mainly based on the dialectical treatment of the macro whole. Traditional Chinese medicine emphasizes that the human body is a complete system, and any disease may lead to diseases of other organs because of breaking the overall balance. So in turn, the dialectical rehabilitation of autism is also the same.
The therapeutic principle of traditional Chinese medicine, or rehabilitation, is not therapeutic in nature, but a means of conditioning. Because, in the concept of conditioning or rehabilitation, Chinese medicine mainly assists the body's own functions to indirectly improve or restore physiological functions and make the body healthy.
This concept of rehabilitation between Chinese medicine and western medicine has essential conflicts and differences. Because western medicine therapy focuses on mechanization and decomposition, where it is difficult to cure, where it can be cut off, give up.
Of course, the actual conflict between Chinese medicine and western medicine does not mean that we can decide who is good and who is bad, because objectively, Chinese medicine and western medicine have their own advantages and disadvantages.
Autism, on the other hand, is similar to the dialectical thinking of traditional Chinese medicine in terms of dialectical diagnosis and cause finding. The biggest difference between the two is that Chinese medicine involves physical diseases, while autism mainly involves psychological, physiological and nervous system problems. It can be seen that although TCM and autism have the same syndrome differentiation model, the syndrome differentiation and rehabilitation of autism are far more difficult than the diagnosis and rehabilitation of physiological diseases in TCM.
The problem of autistic children is closely related to the development of heart, lung and spleen from the perspective of TCM theory. Secondly, there are kidney and intestinal problems. If these five factors are not coordinated, it will easily lead to shortness of breath, laziness, mental behavior and physiological and pathological problems. However, in fact, as for the problem of autism, generally speaking, it has little to do with the child's renal function.
The function of the internal organs of a developing child will be directly reflected in his speech and behavior, as well as his psychological mood. Even healthy adults, once this balance is broken, will have different degrees of symptoms similar to autism. For example, lazy talk, inattention, lack of interest in things, loneliness and so on.
But the difference is that adults already have mature physiological functions and thoughts and emotions, while everything in children is in the stage of development and formation. So it can be seen that although this situation also occurs in adults, it is very different for developing children.
Therefore, it is absolutely necessary for parents and autistic professionals to understand the basic knowledge of Chinese medicine.
Below, let's briefly talk about some targeted theories about autism in traditional Chinese medicine.
The five zang-organs store the soul of gas reservoir. According to the theory of Zangxiang, the five zang-organs are the center of human life and spiritual activities, belonging to the five zang-organs.
Heart, liver, spleen, lung, kidney and five internal organs have the same physiological characteristics, that is, metaplasia is harmonious, and essence and energy are stored, which is called kidney storage. The functions of the five internal organs have their own division of labor, coordinate with each other and jointly maintain life. The physiological activities of the five internal organs are closely related to the changes of natural environment and emotional factors.
The main function of the heart is to control the blood and hide the spirit. The heart governs the blood vessels, hides the power of the gods, dominates the whole life activities of the human body, is satisfied, is the official of the monarch, is the foundation of life, and is the master of the internal organs. The physiological characteristics of the heart are that the yang is dominant and the yang is bright.
The spleen is in the body, combines muscles, governs the limbs, orifices are the mouth, flowers are in the lips, the heart is thinking, and the liquid is saliva. Spleen and stomach are exterior and interior. Spleen belongs to the earth in the five elements, which is the most yin, corresponding to the qi of long summer and flourishing at four o'clock.
The kidney is in the body, bone, marrow and brain, and its exuberance is in the hair, while its orifices are ears, while its yin is in the mind for fear and in the liquid for saliva.
The physiological activities of the five internal organs are closely related to spirit and emotion. According to the theory of Zangxiang in TCM, people's mental activities are the embodiment of the whole life function of the human body, and the physiological functions of the five internal organs are normal, so are people's mental activities.
Heart stores spirit, lung stores spirit, liver stores soul, spleen stores meaning, and kidney stores ambition. Emotional activities originally come from the essence of the five internal organs, life, joy, anger, sadness and fear. Therefore, emotional activities are managed by the five internal organs, such as happiness, liver anger, spleen thinking, lung anxiety and kidney fear. However, excessive emotions will hurt the essence of the five internal organs, such as anger hurting the liver, happiness and sadness, thinking about hurting the spleen, sadness for the lungs and fear of hurting the kidney!
Autism and TCM theory mainly involve food, social structure and ecological environment.
Most autistic children have symptoms before they are three years old. Before the age of three, the child's body and mind are in a state of rapid development or development. Therefore, the shallow physiological essence is regarded as the theory of food transformation. Therefore, it is easy to see that food is particularly important for the development of children before the age of three.
Secondly, social and material progress has also changed the living environment of human beings to varying degrees. Migration, staying behind, the transformation of parents' life pressure, intergenerational support and other factors directly lead to the narrow and turbulent physical and mental space of individual children. In addition, air conditioning, cold drinks, fruits, necessary vaccines, etc. It has spread to every family and child's life with the progress and demand of society. All kinds of phenomena belong to social progress and high-quality life, but unconsciously they have become an unnatural growth model for children.
Finally, it is mainly the ecological environment. The air, especially modern food, has been in a state of rapid separation from natural growth, which leads to the indirect and direct absorption and transformation of various chemical residues by developing children and acts on gene directional development or development.
This kind of food, social structure and ecological environment play a more prominent role, especially in the stories of Wolf Child and Queen Bee. Only these three factors can directly change the genes of wolf children and queen bees. In the acquired environment, species will quickly and irreversibly become heterogeneous life forms in the same kind.
Children before the age of three are in a relatively fragile and sensitive state, both physically and psychologically. Therefore, whether it is food, temperature, environment, parenting style or personality, or other physical and mental events, it is easy to unconsciously lead to potential developmental hidden dangers of children.
Traditional Chinese medicine believes that the kidney is the innate foundation, which mainly maintains the development balance of the whole body. Spleen and stomach are the foundation of the day after tomorrow, which mainly directly and indirectly dominate the five systems of the body, and indirectly affect the development or development of psychological spirit and emotional behavior through the influence of dominating the body.
Spleen and stomach belong to yin in yin-yang theory, which is easy to be full of yin-yang deficiency. On the five elements, it belongs to the earth and can nurture everything. Infants and children are relatively prone to spleen and stomach yang deficiency and yin deficiency. This is also the main reason why babies are insensitive to heat and easy to sweat.
This phenomenon is physiological, but because of this, it is also very easy to cause pathological problems. With the appearance of pathological symptoms, it is difficult for the spleen and stomach to absorb, digest and operate metabolic problems, which can easily lead to stagnant water and dampness in the body or slow metabolism, thus affecting blood circulation, and then gradually spreading to the development of the body, and even directly affecting the development or development of the nervous system. This indirectly leads to the development and development of psychology, emotion, behavior and intelligence.
The influence of spleen and stomach problems on language is particularly prominent. That is, once the spleen and stomach decline, healthy adults will be deprived of lung qi, which will lead to language difficulties. Therefore, the function and health of the spleen and stomach can directly affect the language development of infants and children, and indirectly affect their other aspects of individual development and development.
Therefore, from the theoretical and phenomenon analysis, it is entirely possible to induce children's autism, physical and psychological problems. If it happens to coincide with other factors, it will undoubtedly greatly increase the group incidence of autism. Therefore, from the perspective of autism phenomena or symptoms, it seems simple and difficult to rationalize, and conflicts are difficult to be rationally recognized and logically demonstrated. However, if we observe and demonstrate from a macro perspective, we can easily find that autism, like the development of anything, still has a certain corresponding law and logical development and evolution process.
The theory of TCM disease rehabilitation is to implement the treatment scheme according to the principle of macroscopic whole and microscopic dialectics. Traditional Chinese medicine emphasizes that the human body is a complete system, and any disease may lead to diseases of the body or other organs by breaking the overall balance. On the other hand, it is still the same dialectical in rehabilitation treatment.
The whole treatment process or rehabilitation means of traditional Chinese medicine is not therapeutic in nature, but belongs to the concept of conditioning and rehabilitation. Because Chinese medicine in the concept of conditioning or rehabilitation, mainly by cultivating and assisting the body's own functions, to indirectly fight against diseases or recuperate recovery. At this point, there are essential conflicts and differences between the rehabilitation concepts of traditional Chinese medicine and western medicine.
The holistic rehabilitation model of TCM accords with the principle of autism rehabilitation. Because autism seems to have many symptoms and is relatively single and independent, it is found that many of its symptoms are related to physical, disease, psychological and spiritual environment. In the process of syndrome differentiation and treatment of diseases, TCM also found that seemingly simple symptoms of diseases often interact internally, resulting in only one symptom that may affect or exist in other organs or parts of the body.
So autism is similar to dialectical thinking of Chinese medicine in this respect. The biggest difference between the two is that Chinese medicine mainly involves the range of physical diseases, while autism mainly involves the range of physical diseases, nervous system and psychology. From this point of view alone, although Chinese medicine and autism have similar syndrome differentiation patterns, in fact, the difficulty of syndrome differentiation and rehabilitation of autism has far exceeded the diagnosis, rehabilitation or treatment of physiological diseases by Chinese medicine.
Autistic children are closely related to heart, lung, spleen and three organs in many aspects. The second is intestinal problems. If the four are not harmonious, it will easily lead to shortness of breath, laziness and mental behavior problems. As for autism, generally speaking, it has little to do with kidney.
Physiologically speaking, autistic children have a great relationship with heart, lung and spleen in internal organs, followed by stomach. Dysfunction of heart, lung and spleen can easily lead to language, perception, sleep, psychological, emotional and behavioral problems. Gastrointestinal dysfunction can lead to physical, sports, sleep, emotional and other problems.
In developing children, the health and balance of internal organs function will be directly reflected in external speech acts and psychological emotions. Even healthy adults, once this balance is broken, will also have some symptoms of autism in children to varying degrees. The difference is that adults have mature thoughts, emotions and self-control ability, and can easily restore balance in self-adjustment according to their physical and mental feelings.
Therefore, whether as parents or professional rehabilitation workers, it is necessary to know some basic knowledge of Chinese medicine.
Attachment: Theory of Five Zang Organs of TCM (from Baidu TCM Library)
Zang-fu organs refer to organs with dense tissues in the chest and abdomen, which can store, secrete or produce essence. Su Wen's theory of five zang-organs: "The so-called five zang-organs, which store essence without diarrhea, are full but not real." The spiritual pivot is originally hidden: "Those with five internal organs hide the spirit, blood, flesh and soul." According to the theory of zang-xiang, the five zang-organs are the center of human life activities, and mental consciousness activities belong to the five zang-organs. Combined with the cooperation of the six fu organs, the tissues and organs inside and outside the human body are linked to form a unified whole.
Zang-fu organs refer to organs with rich and dense tissues in the chest and abdomen, which can store, secrete or produce essence, namely, heart, liver, spleen, lung and kidney.
The five internal organs are the heart, liver, spleen, lung and kidney. In the meridian theory, the pericardium is also considered to be dirty, so it is also called six viscera. The physiological characteristics of the five internal organs are that they can store essence and spirit, so they are called "storing spirit". Although the functions of the five internal organs have their own division of labor, they are coordinated with each other, and * * * is the same as the process of subsistence. The physiological activities of the five zang-organs are closely related to the changes of natural environment and mental and emotional factors.
The heart is one of the five internal organs, located in the chest, between the lungs and above the diaphragm, and protected by the pericardium. It is round and sharp, like an unopened lotus.
The main physiological function of the heart is to manage blood vessels and hide the spirit. Because the main blood vessels of the heart and the function of storing gods dominate the whole life activities of the human body, it is content to be "the official of the monarch", "the foundation of life" and "the master of the internal organs". The physiological characteristic of the heart is Yangming.
The heart is in harmony with the pulse in the body, the brilliance is in the face, the knowledge is in the tongue, the ambition is in music, and the liquid is in sweat. The heart meridian of hand shaoyin and the small intestine meridian of hand taiyang belong to the heart and small intestine, which are exterior and interior respectively. The heart belongs to fire in the five elements, which is the yang in the yang, corresponding to the summer heat in nature.
The lungs are located in the chest, one on the left and one on the right, covering the heart. The lungs are divided into leaves, two on the left, three on the right and five on the * *. The lung is connected with the throat and nose through the lung system (trachea, bronchus, etc.). ), so the throat is called the portal of the lung, and the nose is the orifice outside the lung.
The main physiological functions of the lung are controlling breath, moving water, pulse-cutting, and arthralgia. The basic operation form of lung qi is to declare the origin and reduce depression. The lung occupies the highest position in the five internal organs, covering all the internal organs, so it is called "Gai Hua". The lungs are delicate and do not resist the invasion of cold, heat and dampness; The lung is connected with the nose and fur, and is closely related to nature, so it is easy to be invaded by external evils, so it is called "delicate and dirty".
The lung is combined with the skin in the body, the flowers are in the hair, the orifices are in the nose, the heart is in sorrow (worry), and the liquid is in tears. Hand Taiyin Lung Meridian and Hand Yangming Large Intestine Meridian belong to both lung and large intestine, and there is no distinction between exterior and interior. The lung belongs to gold in the five elements, and it is the yin in the yang, corresponding to the autumn atmosphere in nature.
The spleen is located in the middle jiao, under the diaphragm and on the left side of the stomach. Su Wen's On Taiyin Yangming said: "Spleen and stomach are connected by membranes".
The main physiological function of spleen is to transport and control blood. Spleen and stomach are the main organs for human digestion, absorption and distribution of subtle food. After birth, the continuation of life activities and the metaplasia and enrichment of essence, qi, blood and body fluid all depend on the subtlety of the spleen and stomach, so it is called "the foundation of the day after tomorrow". The movement characteristic of temper is the main promotion. Spleen is too damp and soil, and it is also the main transport of water and liquid, and it likes dryness and hates dampness.
The spleen integrates the muscles in the body and governs the limbs, while the orifices are the mouth, the mouth is in the lips, the mind is in the brain, and the saliva is in the liquid. Foot Taiyin Spleen Meridian and Foot Yangming Stomach Meridian belong to the spleen and stomach, regardless of exterior and interior. Spleen belongs to the earth in the five elements, which is the most yin, corresponding to the qi of long summer and flourishing at four o'clock.
The liver is located in the abdominal cavity, under the diaphragm and in the right abdomen.
The main physiological function of the liver is to excrete and store blood. There is a saying in Clinical Guide to Medical Records Liver Wind that the liver replaces yin with yang. The physiological characteristic of the liver is that it is active in ascending the liver, and depressed is happy, so it is called "just dirty". "On Su Wenling's Secret Code" said: "The liver is the official of the general, and the plan is also used."
The liver binds tendons in the body, its light is in the claws, its purpose is to understand, its purpose is to anger, and its fluid is in tears. The gallbladder belongs to the liver, and the liver meridian of foot Jue Yin and the gallbladder meridian of foot Shao Yang belong to the liver and gallbladder, which are exterior and interior. The liver belongs to the wood in the five elements, which is the yang in the yin and corresponds to the natural spring.
The kidneys are located on both sides of the lumbar spine, one on the left and one on the right. "Su Wen's pulse is subtle" says: "The waist and kidney live together."
The main physiological functions of kidney are: storing essence, storing water and storing qi. Kidney is called "innate essence" because it stores innate essence and controls reproduction, which is the origin of human life. Kidney essence is kidney qi, which is divided into yin and yang. Kidney yin and kidney Yang Can support, promote and coordinate the yin and yang of the whole body, so the kidney is also called "the foundation of yin and yang of the five internal organs". Kidney storing semen leads to tingling, also known as sealing semen.
The kidney combines with the bones in the body to produce bone marrow and open the brain. Its exuberance is in the hair, its orifices are ear yin, its ambition is fear, and its fluid is saliva. Kidney Meridian of Foot Shaoyin and Bladder Meridian of Foot Taiyang are collaterals of kidney and bladder meridian, which are exterior and interior respectively. Kidney belongs to water in the five elements, which is the yin in yin, corresponding to the winter qi in nature.
Traditional Chinese medicine application
1. Five zang-organs are the core content of the theory of zang-xiang in TCM. As a whole, the five zang-organs mainly show the integrity of the human body centered on the five zang-organs and the unity of the five zang-organs and the natural environment.
The whole human body is centered on the five internal organs.
According to the theory of Zangxiang, the human body is an extremely complex organic whole, and the components of the human body are inseparable in structure, interacting with each other, interrelated in metabolism and influenced by pathology. The theory of Zangxiang is centered on the five zang-organs and connects the five zang-organs, five bodies, five colors, nine orifices and hundreds of limbs into an organic whole through the meridian system. The five internal organs represent five physiological systems of the human body, and all tissues and organs of the human body can be included in these five systems. The specific system structure includes: liver system (eyes and claws of liver and gallbladder tendons), heart system (tongue surface of heart and small intestine pulse), spleen system (mouth and lips of spleen and stomach), lung system (skin and nose hair of lung and large intestine) and kidney system (kidney hair). These five systems are not isolated from each other, but are interrelated through the communication of meridians and the flow of qi and blood. The coordination and mutual utilization of the functions of the five internal organs is an important guarantee to maintain the physiological balance of the human body. In traditional Chinese medicine, the theory of Yin and Yang explains the dynamic balance relationship between Yin and Yang of the five internal organs, and the theory of Five Elements explains the coordinated and unified relationship between the functions of the five internal organs. Among the five internal organs, the heart is the dominant factor, and the heart governs the five internal organs. After the Ming Dynasty, the theory of Mingmen flourished, and the functions of kidney essence, kidney qi, kidney yin and kidney yang were deeply understood, and the theory that "kidney is the foundation of yin and yang of all organs" was put forward.
In addition, the physiological activities of the five internal organs are closely related to spirit and emotion. According to the theory of Zangxiang in TCM, people's mental activity is the embodiment of the whole life function of the human body, which is closely related to the normal physiological function of the five internal organs. People's spiritual activities are transformed and nourished by the essence of the five internal organs. For example, Lingshu Benjing says: "Liver stores blood, blood stores soul ... spleen stores camp, camp stores heart ... heart stores pulse, pulse stores spirit ... lung stores gas, gas reservoir stores spirit ... kidney stores essence and spirit." Therefore, Su Wenxuan and Wu Mingqi classified spiritual consciousness and thinking activities into five internal organs: "Heart stores spirit, lung stores spirit, liver stores soul, spleen stores meaning, and kidney stores ambition." Emotional activities originally evolved from the essence of the five internal organs. "On Su Wen's Drinking Yang Yingxiang" said: "People have five internal organs to express their emotions." Therefore, emotional activities are managed by the five internal organs respectively, such as "mind calming happiness", "liver calming anger", "spleen calming thoughts", "lung calming anxiety" and "kidney calming fear". However, excessive emotions will harm the essence of the five internal organs, such as "anger hurts the liver", "joy hurts the spleen", "sorrow for the lungs" and "fear of hurting the kidney" (on Su Wen's theory that Yin and Yang should be alike).
(2) the unity of the five internal organs and the natural environment
The human body is not only an organic whole, but also keeps unity with the natural environment. People depend on the natural environment to survive, and the laws of human life activities are bound to be restricted and influenced by the natural environment; The influence of the body on the natural environment will inevitably have a corresponding response. Therefore, the Book of Ling Sui said: "Man is related to heaven and earth, and corresponds to the sun and the moon." The second characteristic of the theory of Tibetan image is to put the human body and heaven and earth in the same system and emphasize the unity of internal and external environment.
The theory of Tibetan image applies the theory of five elements, which closely links the five periods, five directions, five qi and five transformations of nature with the five functional systems of the human body, forming the corresponding unity of the internal and external environment of the human body. For example, as far as seasonal climate is concerned, "the five internal organs should be connected with four seasons" (Su Wenjin Kui Yan Zhen), and the qi at five seasons is interrelated, such as the heart connecting with summer qi, the lung connecting with autumn qi, the kidney connecting with winter qi, the liver connecting with spring qi, and the spleen connecting with local qi (Su Wen Liu Xie Zangxiang Lun). Therefore, there is the principle of "warming qi to nourish the liver in spring, nourishing the heart with hot air in summer, nourishing the spleen with Qi Long in summer, nourishing the lungs with chill in autumn and nourishing the kidney with storing qi in winter".
The strength of deficiency and excess of qi in five zang-organs is closely related to the climate change in four seasons. For example, liver qi is strong in spring and kidney qi is strong in winter. So liver disease is common in spring and kidney disease is common in winter. From the perspective of health care, at the time of the four seasons, health care should be adjusted and drugs should be used. Spring should be conducive to the release of liver qi, and winter should be conducive to the storage of kidney essence. On the other hand, according to the theory of five elements, there is a connection between the five internal organs. For example, relatively speaking, lung qi is stronger in spring, weaker in summer, stronger in long summer and stronger in winter, so the prognosis of the disease is also different. For example, Su Wen's "On the Method of Storing Qi" said: "The disease lies in the lungs. The more winters, the more unhealed winters, the worse summers, and the long summers will not die."
As far as local areas are concerned, according to the characteristics of the five elements, the theory of Tibetan images compares the five elements with the five internal organs. For example, oriental wood is responsible for hair growth and corresponds to liver qi; The south belongs to fire, the main growth, communication with the heart, and so on. This metaphor has certain scientific connotation. The climate, soil and water, diet, residence and living habits in different regions are very different, which makes the strength of human viscera different, and the physique and morbidity tendency are also different. For example, Jiangnan is hot and humid, and the human body is loose; The north is dry and cold, with dense human body.
Due to the application of thinking methods such as overall observation and analogical thinking, as well as the profound influence of ancient philosophical thoughts such as "attaching importance to Dao and neglecting apparatus" and "attaching importance to nothing and neglecting possession", the theory of zang-fu organs in traditional Chinese medicine also grasps the characteristics of zang-fu organs from macroscopic, functional and external aspects. Therefore, it is necessary to scientifically understand and grasp the connotation of the theory of Zangxiang, and develop it in combination with clinical practice.
2. Physiological characteristics and clinical significance of the five internal organs.
Traditional Chinese medicine takes the difference of physiological function characteristics as the main basis to distinguish viscera. The physiological characteristics of the five internal organs are metaplasia and storing essence. For example, Su Wen's "Theory of Five Zangs" said: "The so-called five zang-organs store essence without diarrhea, so they are full but not full." The physiological characteristics of the five internal organs were briefly summarized. The so-called "full but not full" and "full but not full" emphasize that the essence of the five internal organs should be kept full, but it must be circulating rather than dull; Don Bing Wang pointed out: "The essence is complete, and Shui Gu is real. The five internal organs contain essence, so they are full but not real; The six internal organs do not store essence, but are affected, so they are real but not full. " The physiological characteristics of the five internal organs have important guiding significance for clinical syndrome differentiation and treatment. Generally speaking, pathologically, "many diseases are deficiency", and in treatment, "five internal organs should be supplemented"