Zangxiang theory is based on zang-fu organs, according to their physiological functions, centering on five zang-fu organs, and connecting skin, flesh, tendons, bones, veins, eyes, tongue, mouth, nose and ears through the communication of meridians, so that all zang-fu organs, tissues and organs in human body form an organic whole. According to the theory of Zangxiang, the heart is connected with the small intestine, and the small intestine is on the surface, full of blood vessels and enlightened by the tongue; The lung is connected with the large intestine, which is in the hair, filled in the skin and realized in the nose; Liver and gallbladder are connected, in the claws, in the tendons, and in the eyes; The spleen communicates with the stomach, the lips are white, the muscles are full and the mouth is open; The kidney is related to the bladder meridian, which flourishes, fills the bone, and opens the ear and the second yin. Essence, qi, blood and body fluid are the basic substances that constitute the human body, and their generation, transformation and distribution can only be completed through different viscera functions; The various functional activities of zang-fu organs are based on essence, qi, blood and body fluid. According to the theory of Zangxiang, people's mental thinking activities are closely related to the physiological activities of the five internal organs. Normal mental thinking activities depend on the balance and coordination of the physiological functions of the five internal organs.
From this point of view, the theory of Zangxiang should not only study the shape, position, physiological function and pathological changes of zang-fu, but also explore the relationship between zang-fu, zang-fu and zang-fu, the relationship between zang-fu and tissues and organs, the relationship between zang-fu and essence, blood and body fluid, and the relationship between zang-fu and spirit. Therefore, although the names of heart, lung, liver, spleen and kidney in the visceral image theory are the same as those in modern human anatomy, they are not exactly the same in physiological and pathological sense. The physiological function of a zang-fu organ in the Tibetan image of TCM may include the physiological functions of several zang-fu organs in modern anatomical physiology, while the physiological function of a certain zang-fu organ in modern anatomical physiology may be scattered among the physiological functions of several zang-fu organs in the theory of Tibetan image of TCM.