Author: Professor Yang Lei, Liaocheng University, Shandong, China
In the previous installment, we systematically reviewed the core framework of Five-Element holographic theory and used hand holography as an entry point to reveal the holographic mapping relationship between local body regions and the whole organism. The palm belongs to yin and corresponds to the central hub of qi and blood transformation within the zang-fu organs; the back of the hand belongs to yang and governs the regulation of qi flow in the limbs and body surface; the five fingers correspond to the Five Elements, which in turn form precise relationships with the five zang organs. The foundational logic of yin-yang and Five-Element theory in Traditional Chinese Medicine (TCM) is thus perfectly manifested within the hands and feet.
This method can be used not only therapeutically, but also diagnostically through observing changes in the color, shape, qi dynamics, tenderness, and nodular reactions of local holographic points. Based on this understanding, the application of Five-Element holography can also be extended to other key body regions such as the head, face, ears, and abdomen. Its core principle holds that every local holographic “embryonic system” of the human body contains the complete physiological and pathological information of the whole body. Through the systematic correspondence between the Five Elements and the five zang organs, this theory transforms the holistic TCM concept of the “unity of humanity and nature” into an operable diagnostic pathway and therapeutic system.
In this installment, we will discuss abdominal Five-Element holographic therapy centered on the umbilicus (Shenque, CV8). The umbilicus, also known as Shenque, Qizhong, Qishe, or Weihui, is located at the center of the abdomen (Figure 1). The Yixue Yuanshi states:
“The navel is the moving qi between the kidneys. Its qi communicates with all the meridians, distributes through the five zang and six fu organs, internally traverses the organ-meridian network, harmonizes the hundred vessels, opens the skin pores, reaching upward to the Niwan Palace and downward to Yongquan.”
The Shenque point is regarded as the congenital connection point of the human body. During fetal development, it served as the primary pathway for energy exchange and metabolism between the fetus and the mother. Shenque is one of the most important points on the Ren (Conception) Vessel and is also considered a key longevity and health-preservation point.
The Ren Vessel is known as the “Sea of Yin Meridians” and connects with the three yin meridians of the foot through points such as Zhongji (CV3) and Guanyuan (CV4). The Du (Governing) Vessel is regarded as the “Sea of Yang Meridians,” and the Ren and Du vessels are internally and externally connected as yin and yang counterparts. The Dai (Belt) Vessel — the body’s only horizontal meridian — also traverses the waist and abdomen.
Shenque is a yang point operating on the Ren Vessel, while Mingmen (DU4) is a yang point operating on the Du Vessel. These two regions are nearly balanced anteriorly and posteriorly, connected front and back, harmonizing yin and yang. Ancient physicians therefore regarded them as the location of the body’s congenital life energy. For this reason, Shenque is believed to govern all the body’s meridians and collateral vessels. Through the umbilical region, practitioners can regulate qi and blood circulation throughout the meridian system, thereby influencing the five zang and six fu organs, the limbs and skeleton, the skin and channels, the sensory orifices, as well as the tendons, bones, and muscles.
Clinically, abdominal Five-Element holographic therapy centered on Shenque has reportedly been applied to nearly 300 types of disorders, involving all five major organ systems — heart, liver, spleen, lung, and kidney — and encompassing diseases across almost every medical specialty.
I. Theoretical Foundations of Abdominal Five-Element Holography
(1) Basic Localization of Abdominal Five-Element Holographic Reflex Zones
Within the macro Five-Element theory of the human body, the abdomen corresponds to the Earth element. It symbolizes bearing and stability, and possesses functions of transformation, generation, and nourishment. As the convergence site of the zang and fu organs, the abdomen embodies the essential characteristics of the Earth element.
Abdominal Five-Element holographic therapy is carried out on the abdomen centered around the umbilicus, following the arrangement of the Bagua and the Luo Shu, and mapping them to the Five Elements for diagnosis and treatment. The Bagua is divided into the Earlier Heaven (Pre-Heaven) and Later Heaven (Post-Heaven) systems. The Earlier Heaven Bagua represents principle, while the Later Heaven Bagua — like the Luo Shu — serves practical application.
In the Earlier Heaven Bagua, the Five Elements are matched according to directional correspondence. The four cardinal directions are east, south, west, and north: the upper position corresponds to the south and is associated with Fire; the lower corresponds to the north and is associated with Water; the left corresponds to the east and is associated with Wood; and the right corresponds to the west and is associated with Metal. The four intermediate directions — southeast, northeast, southwest, and northwest — along with the center, correspond to Earth. This demonstrates the central importance of the Earth element within both the Bagua and the Five Elements. In Traditional Chinese Medicine, Earth corresponds to the spleen and stomach, which are regarded as the source of postnatal energy production and supply.
In clinical practice, the Later Heaven Bagua is primarily used for application. The correspondences between the Later Heaven Bagua and the Five Elements are as follows: the Kan trigram corresponds to Water; the Li trigram corresponds to Fire; the Qian and Dui trigrams correspond to Metal; the Zhen and Xun trigrams correspond to Wood; and the Kun and Gen trigrams, along with the center, correspond to Earth.
The directional arrangement of the Later Heaven Bagua differs from that of the Earlier Heaven Bagua. Beginners may start with the Later Heaven system as a practical approach. The Five Elements correspond to the five zang organs; thus, disorders of the zang-fu and internal conditions can be regulated at their corresponding locations. For superficial conditions and localized pain on the body surface, in addition to following the Five-Element reflex zones, diagnosis and treatment can also be conducted according to a microsystem projection of the human body onto the umbilical region. In this mapping, the Li trigram represents the head and neck, the Kan trigram represents the lower back and abdomen, and the Xun, Kun, Gen, and Qian trigrams represent the four limbs. (Figure 2)
Abdominal Bagua localization takes the umbilicus as the center and divides the abdomen into eight directions, each corresponding to specific zang-fu organs and Five-Element attributes. The specific mapping is as follows: the Li position (upper) belongs to Fire and corresponds to the heart and small intestine; the Kan position (lower) belongs to Water and corresponds to the kidneys and bladder; the Zhen position (right) belongs to Wood and corresponds to the liver; the Dui position (left) belongs to Metal and corresponds to the lungs; the Xun position (upper right) belongs to Wood and corresponds to the gallbladder; the Kun position (upper left) belongs to Earth and corresponds to the spleen; the Qian position (lower left) belongs to Metal and corresponds to the large intestine; and the Gen position (lower right) belongs to Earth and corresponds to the stomach.
This method of localization organically integrates Five-Element theory with abdominal anatomical structure, forming a unique system of abdominal holographic reflex zones. (Figure 3)
The theoretical framework of the abdominal Five-Element holographic reflex zones not only reveals the distribution and interrelationships of the internal organs within the abdomen, but also reflects the interior–exterior relationships among the zang-fu organs and meridians, as well as the generating and controlling cycles of the Five Elements. These interconnections collectively maintain the physiological balance of the body’s five major systems, providing a theoretical foundation for the clinical application of abdominal Five-Element holography.
For beginners learning holographic therapy, if the Bagua system is difficult to grasp, one may simply memorize the corresponding Five-Element associations as a practical starting point.
(2) Correspondence Between the Middle Jiao Abdomen and the Five-Element Theory
In Traditional Chinese Medicine (TCM) Five-Element theory, the center belongs to Earth and corresponds to the spleen–stomach system, which is a crucial region for the generation of qi and blood. From an anatomical perspective, the middle jiao is located in the upper abdominal region between the diaphragm and the umbilicus, mainly including the spleen, stomach, pancreas, liver, and gallbladder.
The stomach functions to store food and initiate digestion; the spleen serves as an important immune organ and blood filter; the liver, the largest solid organ in the body, performs multiple functions including metabolism, detoxification, and bile secretion; the gallbladder stores and concentrates bile; and the pancreas has both endocrine and exocrine functions. Together, these structures form the material basis of the middle jiao abdomen, corresponding to the spleen–stomach functions described in TCM. Notably, the TCM concept of the spleen encompasses not only the anatomical spleen but also functions attributed to the pancreas in modern medicine.
As one of the three jiao, the function of the middle jiao is summarized in the Lingshu, Yingwei Shenghui as “the middle jiao is like maceration,” referring to the process by which the spleen and stomach transform food, aided by the liver and gallbladder’s regulatory functions. The Nanjing further clarifies that the middle jiao is located at the middle epigastrium of the stomach and governs the rotting and ripening of food and drink.
The primary functions of the middle jiao are to assist the spleen and stomach in the digestion and transformation of food, separate the pure from the turbid, vaporize body fluids, and transform nutrients into essence — serving as the main source of blood and nourishment. The stomach governs intake and decomposition, working together with the spleen to complete digestion and absorption. The spleen governs the upward movement of clear substances, while the stomach governs the downward movement of turbid substances; together, they form the core mechanism of nutrient transformation in the human body. These functional characteristics correspond closely to the transformative and generative properties of the Earth element, reflecting the central TCM principle that “the spleen governs the central Earth.”
In traditional Five-Element theory, Earth is characterized by its ability to generate and transform all things and to support all directions. This aligns closely with the TCM concept that the spleen and stomach “govern the transformation and transportation of food and fluids and are the source of qi and blood.” From the perspective of modern anatomy, the middle jiao abdominal region includes key digestive organs such as the stomach, spleen, and pancreas. However, within the TCM Sanjiao system, although the liver and gallbladder are anatomically located in the middle jiao, they are functionally classified under the lower jiao. This highlights that the Sanjiao system emphasizes functional coordination and holistic regulation rather than strict anatomical boundaries.
As the central carrier of “central Earth,” the middle jiao abdomen reflects its correspondence with the zang-fu organs not only through anatomical associations but, more importantly, through functional characteristics and clinical applications.
(To Be Continued)
岐黃全息醫學系列（下篇）：「腹部五行全息——中焦腹部的整體調控系統」
作者：楊磊 教授，中國山東聊城大學
在上一期的分享中，我們系統梳理了五行全息理論的核心框架，並以手部全息為切入點，揭開了人體局部與整體的全息映射密碼：手心屬陰，對應五臟六腑的氣血運化中樞；手背為陽，統攝四肢皮毛的氣機調暢樞紐；五指分屬五行，而五行又與五臟形成精確的對應關聯。中醫陰陽五行的底層邏輯，在一雙手足間得到了完美的展現。
這一方法既可以治療又可以根據全息點局部的色澤、形狀、氣機、痛點反應和筋節點的變化輔助診斷。基於這一認知，五行全息的應用範疇還可延伸至頭、面、耳、腹等人體關鍵區域。其核心思想認為人體任一全息胚局部，都蘊含著整體生理、病理的全部信息。通過五行與五臟的系統性關聯，這一理論將中醫「天人相應」的整體觀，具象化為可操作的診斷路徑與治療體系。
本期醫話，要和大家分享的是以肚臍（神闕穴）為中心的腹部五行全息療法。肚臍又名神闕穴、臍中、氣舍、維會等，它位於腹部正中（圖1）。《醫學原始》：「臍者，腎間之動氣也，氣通百脈，布五臟六腑，內走臟腑經絡，使百脈和暢，毛竅通達，上至泥丸，下至湧泉。」神闕穴是人體先天之結蒂，是胎兒時期同母體進行能量交換和新陳代謝的主要途徑。神闕穴是人體任脈上的重要大穴之一，也是人體的長壽保健要穴。
任脈為陰脈之海，通過中極穴和關元穴聯通足三陰經。督脈為陽脈之海，任、督二脈相表裏相連通。身體唯一的一條橫行的帶脈運行也在腰腹部。神闕為任脈上運行的陽穴，命門為督脈上運行的陽穴，二穴區域前後近乎平衡，二穴前後相連，陰陽和合，被古人稱之為人體生命先天能源的所在地。所以，神闕穴能總理人體諸經百脈。故通過臍部能統調各路經脈氣血，調理五臟六腑、四肢百骸、皮膚經脈、五官九竅、筋骨肌肉等疾病。在臨床上通過以神闕穴為中心的腹部五行全息療法治療的疾病近300餘種，包含心肝脾肺腎五大系統，各科各類疾病幾乎都有治療記載。
一、腹部五行全息理論基礎
（一）腹部五行全息反射區的基礎定位
在人體大五行理論中，腹部與土元素相對應，象徵著承載、穩重，具有生化、滋養的作用。腹部作為五臟六腑的彙聚之地，正是土元素特性的體現。腹部五行全息療法，就是在以臍為中心的腹部，按照八卦和洛書的排列方式與五行對標來進行診治。八卦分為先天八卦和後天八卦，先天八卦為理，後天八卦和洛書一樣為用。先天八卦配五行以方位相配，四正位為東南西北，上為南配火行，下為北配水行，左為東配木行，右為西配金行，四隅位為東南、東北、西南、西北和中央位配土行，可見土行在八卦和五行中的重要性。中醫認為土行對應脾胃，為後天供應能量的根源。
後天八卦為用，我在臨床上多採取以後天八卦配五行治療。後天八卦與五行相配：坎卦位屬水，離卦位屬火，乾卦和兌卦位為金，震卦和巽卦位為木，坤卦、艮卦和中央屬土。後天八卦和先天八卦方位對應上不同，初學者可先以後天為用入手，五行映五臟，五臟六腑和內裏之疾可在對應位點調理。體表和局部的表證與疼痛除遵循五行反射區治療外，也可以按照縮小版的人體在臍部投射部位診察治療。離卦代表頭頸，坎卦代表腰腹，巽坤艮乾四卦代表四肢。（圖2）
腹部八卦定位以臍為中心，將腹部分為八個方位，每個方位對應不同的臟腑和五行屬性。具體定位為：離位（上方）屬火，對應心與小腸；坎位（下方）屬水，對應腎與膀胱；震位（右側）屬木，對應肝；兌位（左側）屬金，對應肺；巽位（右上）屬木，對應膽；坤位（左上）屬土，對應脾；乾位（左下）屬金，對應大腸；艮位（右下）屬土，對應胃。這種定位方式將五行理論與腹部解剖結構有機結合，形成了獨特的腹部全息反射區系統。（圖3）
腹部五行全息反射區的理論體系不僅揭示了腹部內臟的分布和相互關係，還反映了臟腑經絡之間的表裏關係和五行生克規律。這些臟腑之間的相互關係，共同維持著人體五大系統的生理平衡，為腹部五行全息的臨床應用提供了理論依據。大家在初學全息療法時，對八卦如果理解有難度，可直接按照對標的五行對應記憶就可以。
（二）中焦腹部與五行學說的對應關係
在中醫五行學說：中屬土，對應脾胃系統，是人體氣血化生的重要區域。從解剖學角度看，中焦位於橫膈膜與臍部之間的上腹部區域，主要包括脾、胃、胰腺、肝膽等臟器。胃具有儲存食物和初步消化功能；脾是重要的免疫器官和血液過濾器；肝是人體最大的實質性臟器，具有代謝、解毒、分泌膽汁等多種功能；膽則起到儲存和濃縮膽汁；胰腺具有內分泌和外分泌功能。這些組織結構共同構成了中焦腹部的物質基礎，與中醫理論中的脾胃功能相呼應。中醫的脾臟概念不僅包括現代解剖學中的脾臟，還包含了胰腺的功能。
中焦作為三焦之一，其功能被《靈樞•營衛生會》概括為「中焦如漚」，指其通過脾胃運化、肝膽疏泄完成食物腐熟轉化。《難經》進一步明確中焦位於胃中脘，主導水穀腐熟。中焦的主要功能是助脾胃，主腐熟水穀，泌糟粕，蒸津液，化精微，是血液營養生化的主要來源。胃主受納腐熟，與脾共同完成食物的消化吸收。脾主升清，胃主降濁，二者協同構成人體營養轉化的核心環節。其功能特性與土的化生長體特性相呼應，體現了「脾主中土」的理論核心。
在傳統五行學說中，「土」具有生化萬物、承載四方的核心特性，這恰好與中醫理論中脾胃「主運化水穀、為氣血生化之源」的核心功能高度契合。從現代解剖學視角而言，中焦腹部區域涵蓋胃、脾、胰腺等核心消化器官；而在中醫三焦體系中，肝膽雖解剖位置在中焦，卻歸屬下焦範疇——由此可見，三焦對臟腑的劃分，更側重於功能協同與整體調控，而非單純解剖位置的對應。中焦腹部作為「中土」的核心載體，其與臟腑的對應關係，既體現在解剖結構的關聯性上，更根植於功能特性應用上。
（未完待續）
