The term ‘Five Organs’ enters the depth-psychology corpus along several distinct but occasionally convergent axes. In the Daoist medical tradition, as documented extensively in Kohn’s Daoism Handbook, the five organs (wu zang) — heart, liver, spleen, lungs, and kidneys — constitute the cosmobiological interior of the human body, each correlated with one of the five phases, five directions, and five flavors, making the body a microcosmic register of universal order. Hakuin Ekaku’s Wild Ivy presents a vivid Sino-Japanese physiological psychology in which these same organs are coded by elemental principles (metal, wood, fire, water) and positioned in explicit yin-yang hierarchies, rendering interior cultivation inseparable from breath-circulation and vital energy. The Sāṃkhya-Yoga tradition, as explicated by Zimmer and Bryant, approaches the question through a parallel but distinct taxonomy: the five jñānendriyas (organs of cognition) and five karmendriyas (organs of action) describe not visceral anatomy but the psychic apparatus through which puruṣa engages prakṛti. Singh’s Vijnana Bhairava maps these same categories within Kashmir Shaivism’s tattva schema. The tension across these positions is productive: Daoist and Chinese medical sources treat the organs as sites of numinous energy and psychic residence, while Indic sources deploy ‘five organs’ as epistemological and soteriological categories. What unites them is the conviction that bodily interiority is not merely physiological but psycho-cosmological.