Zangfu Theory & Cellular Memory
by Attilio D'Alberto
The Huang Dei Nei Jing is the oldest and most important medical book to
originate from China. Its author and origin is unknown, but is thought
to have been written during the Warring States period (475-221 B.C.) by
numerous authors (Yanchi 1995, p2).
From this ancient classic comprised of two books; the Suwen 'Plain
Questions' and the Lingshu 'Miraculous Pivot', came the basic
foundations of Traditional Chinese Medicine (TCM). It introduced the
five-element theory, Yin & Yang, causes of disease, the pathology
and physiology of the Zangfu organs, interaction of Blood and the
channel system. All subsequent texts built upon the foundations laid
down by the Huang Dei Nei Jing.
The theories of the Huang Di Nei Jing still lay at the core of clinical
practice today, as they were over 2000 years ago. In this essay, we
shall look at the importance of Zangfu theory and its application in
orthodox medicine and society, notably cellular memory.
Cellular memory is defined as the cells of living tissue having the
capability to memorise characteristics of the human they relate to.
With the advances of technologically driven orthodox medicine, we have
seen for half a century organ transplantation. It is only recently that
recipients of donated organs have begun to report newfound memories,
thoughts, emotions and characteristic preferences new to them and so
perceived to be that of their donor.
In orthodox medicine, it is mainly the heart, lung, liver and kidneys
that are transplanted all of which are Zang (Yin) organs according to
Traditional Chinese Medicine (TCM).
Can the theory of the Zangfu within the Huang Dei Nei Jing shed a new
light upon these modern findings known as cellular memory? The aim of
this essay is to answer that question.
The Zangfu consist of five Yin (Zang) organs and five Yang (Fu) organs.
Each Yin organ has a function, associated organ, taste, emotion,
spirit, tone, planet, animal, season, element, colour, etc and are
categorised in appendix A. In this essay, we will be concerned with
each organ's emotion and spirit in relation to cellular memory and are
summarised in table 1.
Liver Anger Hun (Ethereal Soul)
Heart Joy Shen (Mind)
Spleen Pensiveness Yi (Intellect)
Lung Grief Po (Corporeal Soul)
Kidney Fear Zhi (Will)
Table 1. The Zang emotions and spirits.
TCM is a holistic medicine that views the body and mind as one and is
based upon the theory of Yin and Yang as introduced medically by the
Huang Dei Nei Jing. Within this theory, everything is made-up of two
opposing forces, each containing the seed of its opposite. Therefore,
everything contains the essence of the whole. As the Su Wen states in
Yin and Yang are the guiding principles of all things. In the mutual
victory or defeat of Yin and Yang, the situation will be of numerous
varieties, so, Yin and Yang are the parents of variations (Wu and Wu
The theory of Yin and Yang is the same as its modern western
equivalent; the holographic principle and is the basis of cellular
communication with the body-mind in dynamic interplay. As Gerber (1996,
p48-9) points out, the holographic principle is that 'every piece
contains the whole' and can be seen in the cellular structure of all
living bodies. Every cell contains a copy of the master DNA blueprint.
From these two identical theories, we may conclude that although each
Zang organ contains its own function, emotion, spirit and so forth,
that each organ contains the functional essence of all the
characteristics of the Zangfu organs and the body as a whole.
Looking selectively at the spirit and emotion of the Zang, we can see
that each organ 'houses' its own respect spirit and emotion. Based upon
the theory of Yin and Yang each Zang organ also houses the essence of
all the other organ's emotion and spirit within the body. For example
the heart in TCM, 'houses' the Shen (mind) and is the organ that
controls all the Zangfu. This is because it also 'houses' the seed or
essence of the rest of the Zangfu and the body as a whole. The Su Wen
chapter 8 stated that:
The heart is the sovereign of all organs and represents the
consciousness of one's being. It is responsible for intelligence,
wisdom, and spiritual transformation (Maoshing 1995, p34).
Since the seed (cell) contains the whole then we need to look closer at
what actually makes up the cells of the Zangfu. The word 'cell' derives
from the Latin 'cellula' meaning 'small chamber'. Every cell is 99.999%
empty space with sub-atomic bundles of energy travelling through it at
the speed of light (http://www.cellularmemory.net/cmr.htm 2002).
As Gerber (1996, p69) points out at the quantum level of subatomic
particles, all matter is literally frozen, particularized energy fields
(i.e. frozen light). Complex aggregates of matter (i.e. molecules) are
really specialized energy fields. Just as light has a particular
frequency or frequencies, so does matter have frequency characteristics
as well. The higher the frequency of matter, the less dense, or subtle
the matter. Yin and Yang are in essence light. They make up everything
that is matter, i.e. the physical cells, when light vibrates at a lower
frequency and everything non-matter, i.e. the emotions and spirits,
when light vibrates at a higher frequency. The emotions and spirits
metaphorically trickle down from the non-physical to the physical cells
via the transportation of light.
When an organ i.e. the heart is transplanted, the energy or cellular
memory housed in the cells of the tissues also carries the higher
frequencies of light (energy held within the forces of Yin and Yang).
This can be attributed to Einstein's infamous equation, E=mc2. This
viewpoint sees the human being as a multidimensional organism made up
of physical/cellular systems in dynamic interplay with complex
regulatory energetic fields (Gerber 1996, p68). If each cell contains
99.999% energy then the cell is in essence light. This allows the cell
to contain the seed of the whole organism. Each of the Zang spirits can
also contain the seed of each other and are able to communicate with
each other at a higher frequency of light. Therefore, if a heart is
transplanted, the memory at the cellular level and at the spiritual
level, the Shen, will be moved with the donated organ. In addition, the
cellular essence or seed of the remaining Zang organs and their
relative spirit will also be transplanted with the heart. Literally,
the seed of the Hun, Yi, Po and Zhi from the donor will be transported
to the recipient of the donated organ. The Shen of the heart is the
sovereign of consciousness and in essence is made of higher frequencies
of light and is reiterated in Chuang Tzu's 'The Fasting of the Heart',
(cited in Diebschlag,
Look at this window; it is nothing but a hole in the wall,
but because of it the whole room is full of light.
So when the faculties are empty, the heart is full of light.
Being full of light it becomes an influence
by which others are secretly transformed.
Orthodox research has shown a theory of how the Zangfu's emotion and
spirit can be related to cellular memory. Pert (1999, p141) states that
peptides and other informational substances are the biochemicals of
emotion. This theory is further supported by Pearsall, Schwartz and
Russek. Pearsall et al. (2002, p191-192) suggest that the recurrent
feedback loop of energy exists in all atomic, molecular and cellular
systems and store information and energy to various degrees.
Supporting evidence appears in the study by Miles Herkenham (cited in
Pert, 1999, p139) that less than 2 percent of neuronal communication
actually occurs at the synapse. If so then in actual-fact the
communication of various parts of the organism to other parts of the
body is conducted by the release of emotions that are stored in the
body via the release of neuropeptide ligands, and that memories are
held in their receptors (Pert 1999, p147). Neuropeptides are found all
over the body; the heart, lung, brain etc. When a receptor is flooded
with a ligand, it changes the cell membrane in such a way that the
probability of an electrical impulse travelling across the membrane
where the receptor resides is facilitated or inhibited, thereafter
affecting the choice of neuronal circuitry that will be used (Pert
Further supporting evidence appears in the study by Schwartz and Russek
(1997, 1998a, 1998b) (cited in Pearsall et al. 2002, p192) that the
rejection process seen in organ transplantation, might not only reflect
the rejection of the material comprising the cells, but also the
cellular information and energy stored within the cells as well. As
Pert (1999, p141 and 192) states, emotional expression is always tied
to a specific flow of peptides in the body, repressed traumas caused by
overwhelming and chronically suppressed emotions (especially
those involved in the traumatic experience of death) result in a
massive disturbance of the psychosomatic network and can be stored in a
All of the following are reports taken from donor's relatives and
recipients who have undergone heart transplantation. The first report
comes from a 19-year-old donor who was killed in an automobile
accident. The recipient was a 29-year-old woman diagnosed with
cardiomyopathy secondary to endocarditis. The donor's mother reported
that before her daughter died she kept saying how she could feel the
impact of the car hitting them. The recipient reported that she could
actually feel the accident that her donor had been in (Pearsall et al
2002, p198). This report corresponds to Maciocia's (1993, p11) theory
that the mind (and therefore the heart) can 'feel' them the emotions.
Although from a holographic prospective (Yin and Yang) all the Zang
related emotions and spirits of the donor, especially the strong final
emotions of her injury that lead to her death, will be transplanted
with the cells of the heart. Maciocia (1993, p11) goes on to explain
that the emotions affects all the other organs too, but it is only the
mind that actually recognizes and feels them. Only the heart can feel
it because it stores the mind, which is responsible for insight. This
is an accurate account of the heart, yet viewed from the
holographic/Yin and Yang prospective the heart contains the essence of
all emotions housed within the body. The transplantation of the heart
will also bring about the transplantation of the other Zang
characteristics, just as much as if a kidney was transplanted with its
prevailing emotion and spirit. The importance of the heart is
reiterated in chapter 8 of the Su Wen:
As the heart is the monarch in the organs, it dominates the functions
of the various viscera. (Wu and Wu 1997, p56).
The second report comes from a 34-year-old donor who was a police
officer and was killed while trying to arrest a drug dealer. The
recipient was a 56-year-old college professor diagnosed with
atherosclerosis and ischemic heart disease. The donor's wife reported
that her husband was shot in the face by a man with long hair and a
beard. The last thing he must of seen was a terrible flash. The
recipient reported that he began to have dreams a few weeks after
receiving his donated heart. He would see a flash of light right in
front of his face that began to feel really hot and would burn. And
just before that time he would get a flash of a man that looked like
Jesus (Pearsall et al 2002, p202). Again, we can see that the
transplantation of the heart has bought the memories of the donor.
Could it also be that the Hun (ethereal soul) 'housed' within the liver
has a portion of itself within the heart and that the traumatised
ethereal soul unable to express its suppressed emotion (due to the
death of its host) will express it within the body, the Shen of the
With the unveiling of cellular memory, the medical world has concluded
that the use of immunosuppressant drugs and the stress of surgery have
lead to these findings. I disagree. The idea of organs having emotions
and therefore memories is not a new one and has been with us for
thousands of years. It seems to be taking humankind longer than that to
believe it can be true.
A few questions arise from this essay. Can TCM assist the recipient in
the second report with his dreamed disturbed sleep and release or
balance the unexpressed emotion of his donor? Moreover, could TCM have
the possibility to overcome the rejection of donated organs?
Diebschlag, F. Psychospiritual Aspects of Traditional Chinese Medicine.
[online]. 1997. Available from:
http://www.planetherbs.com/articles/psych_tcm.html [Accessed 23 April
Gerber, R. (1996). Vibrational Medicine. Santa Fe: Bear & Company.
Huang Ti Nei Jing Su Wen. (1995). The Yellow Emperor's Classic of
Chinese Medicine. (1st ed. c.100BC). Boston: Shambhala.
Maciocia, G. (1989). The Foundations of Chinese Medicine. Edinburgh:
Maciocia, G. (1993). 'The Psyche in Chinese Medicine', The European
Journal of Oriental Medicine, 1, (1), p10-18.
Maoshing, N. (1995). The Yellow Emperor's Classic of Medicine-A New
Translation of the Neijing Suwen with Commentary. Boston: Shambhala.
Pert, C. (1999). Molecules of Emotion. London: Simon & Schuster UK
Pearshall, P. & Schwartz, G. & Russek, L. (2002). 'Changes in
Heart Transplant Recipients That Parallel the Personalities of Their
Donors', Journal of Near-Death Studies, 20, (3), p191-206.
What Is Cellular Memory Release (CMR)? [online]. (2002). Available
from: http://www.cellularmemory.net/cmr.htm [Accessed 15 February 2002].
Wu, N. L. & Wu, A. Q. (1997). Yellow Empero's Canon Internal
Medicine. Beijing: China Science & Technology Press.
Yanchi, L. (1995). The Essential Book of Traditional Chinese Medicine.
New York: Columbia University Press.
[back to top]