• Journal of Korean Medical classics
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• v.22 no.3
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• pp.261-270
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• 2009

运气学理论中有人类通过经验便能很容易感知的体现原原本本的自然变化的规律, 也有通过经验很难感知, 只有通过法则才能认识的规律. 例如, 如果不提前看日历的话我们将很难知道哪一年是甲子年, 我们通过思考所能知道的只是甲子年之后是乙丑年这一事实. 当我们说"宇宙自然的变化是反复循环的"的时候, 致力于运气学研究的古人们对于通过人类的经验很难感知的宇宙本体的循环运动是怎样想的, 又是通过什么规律来对此现象加以表现的呢？ 本论文就此进行了硏究. 人类从现实中很难体验到的思维性, 假想性循环运动的组合往往被设定在一年或数年的周期内, 具有从循环链的某一特定点开始进行直线性变化的形式. 比起我们在规定的周期内能够体验到的规律性变化, 这种假想循环运动的形式主要用于说明现实生活中难以预测的不规则变化. 换言之, 在变幻无常的现实中也存在某种看不见的规则性, 这种规则性从根本上是以我们能够感知的循环世界为基础的. 对现实中无法预测的变化加以说明的这种循环组合并不是按照五行的顺序从木开始, 而是从循环链的中间不断的变化着开始的顺序的原因是因为所谓的自然变化是指从一成不变的规律中摆脱出来相互混合从而变得混乱的矛盾出发的, 而且这种矛盾的发生和解决直接意味着所有生命现象的创造和变化.

• Journal of Korean Medical classics
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• v.19 no.2 s.33
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• pp.46-52
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• 2006

${\ulcorner}$황제내경(黃帝內經)${\lrcorner}$ 내함한의학이론(內含韓醫學理論) 기중삼응삼양적내용비상난(其中三陰三陽的內容非常難) 기원인사(其原因是)${\ulcorner}$황제내경(黃帝內經)${\lrcorner}$ 중삼음삼양적내용비상복집(中三陰三陽的內容非常複雜), 특별시삼음삼양적시간배속매편화일양(特別是三陰三陽的時間配屬每篇不日樣) 본론문통과관우(本論文通過關于子) ${\ulcorner}$황제내경(黃帝內經)${\lrcorner}$ 중삼음삼양적시간배속진행연구(中三陰三陽的時間配屬進行硏究), 득출여하결론(得出如下結論), 운기지주기순서춰시오행(목화토금수)순서(運氣之主氣順序就是五行(木火土金水)順序), 저설명주기변화주요근거형지변화(這說明主氣變化主要根據形之變化), 운기지객기순서취시기지대(運氣之客氣順序就是氣之大小)(일양(一陽)${\longrightarrow}$이양(二陽)${\longrightarrow}$삼양(三陽)${\longrightarrow}$일음(一陰)${\longrightarrow}$이음(二陰)${\longrightarrow}$삼음(三陰))${\longrightarrow}$, 저설명객기변화주요근거기지변화(這說明客氣變化主要根據氣之變化) ${\ulcorner}$소문맥해(素問脈解)${\lrcorner}$ 적삼음삼양월별배속시음관(11월:태음)(的三陰三陽月別配屬是陰關(11月:太陰)${\longrightarrow}$양관(1월:태양)(陽關(1月:太陽)${\longrightarrow}$음합(3월:궐음)(陰闔(3月:厥廠)${\longrightarrow}$양합(5월:양명)(陽闔(5월:陽明))${\longrightarrow}$음추(7월:소음)(陰樞(7月:少陰)${\longrightarrow}$양추(9월:소양)(陽樞(9月少陽). 태양소음시음양세력적기초(太陽少陰是陰陽勢力的基礎), 소이상위표리(所以相爲表裏). 소양소음시음양세력적중간(少陽少陰是陰陽勢力的中間), 소이사위표리(所以杞爲表裏) 태음궐음시음양세력적전성기(太陰歐陰是陰陽勢力的全盛期), 소이상위표리(所以相爲表裏) 차료리적의사반영경락류주(此表養的意思反映經絡流注). 태음양명경류주신체전면(太陰陽明經流注身體前面), 태양소음경류주신체후면( 太陽少陰經流注身體後面 ), 소양궐음경류주신체측면(少陽厥陰經流注身體側面). ${\ulcorner}$령추경맥(靈樞經脈)${\lrcorner}$적12경맥류주순서시태음양면경(的12經脈流注順序是太陰陽明經)${\longrightarrow}$소음태양경(少陰太陽經)${\longrightarrow}$궐음소양경적표리경락위주(厥陰少陽經的表裏經絡爲主). 수선매기류주태음양명경적이유(首先脈氣流主太陰陽明經的理由), 취시후천수곡정미화호흡대기결합이형성경맥지기(就是後天水穀精微和呼吸大氣結合而形成經服之氣). 지후맥기류주소음태양경(之後脈氣流注少陰太陽經), 설명순행태음양명경적후천영양물질전입한열경락이위신(說明盾行太陰陽陽明經的後天營養物質轉入寒熱經絡而爲寫薪), 기차맥기순해궐음소양경적(其次脈氣盾行厥陰少陽經的), 인위한열경락지화기피궐음소양경지풍기조절이후조절조습경락(因爲寒熱經絡之火氣被厥陰少陽經之風氣調節而後調節操濕經絡), 비여작반시(比如作飯時), 화기취시소음태양경(火氣就是少陰太陽經), 풍기취시궐음소양경(風氣就是厥陰少陽經), 정내지반취시태음양명경.(鼎內之飯就是太陰陽明經). ${\ulcorner}$령추음양계일월(靈樞陰陽緊日月)${\lrcorner}$ 적삼음삼양월별배속주요시추관합합관추순서(的三陰三陽月別配屬主要是樞關闔闔關樞順序). 저양배서적원인시개문화관문과정(這樣排序的原因是開門和關門過程). 재춘하(在春夏), 양경락지맥기여개문관문과정(陽經絡之脈氣如開門關門過程), 수착추관합합관추순서순행(隨看樞關闔闔關樞順序盾行), 재추동(在秋冬), 음경락지맥기여개문폐문과정(陰經絡之脈氣如開門閉門過程), 수착추관합합관추순행(隨看樞關闔闔關樞盾行).

• The Journal of Dong Guk Oriental Medicine
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• v.8 no.2
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• pp.1-24
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• 2000

The comparison of climate's character of Yunqi(運氣) with the data of meterological observation were made in the research of climate. 1. The comparison of the average velocity of wind, temperature, rainfall, humidity of Seoul, by late 1954 to 1983, with Yunqi(運氣) was made. Fire-Chi(火氣) and moisture-qi(濕氣) were matched with the attribute of Taiyun(大運). Cold-qi(寒氣) was had some relationship. Dry-qi(燥 氣) and Wind-qi(風氣) were not matched. About the relationship of Spirit-of-official-sky(司天之氣) with climate, when the Moisture-soil(濕土) was added, they were matched and when the King-fire(君火) was added, they have some relationship. But Wind-tree(風木), Dry-metal(燥金), Buble-fire(相火), Cold-water(寒水) was added they were not matched. 2. According to the observation data of rainfall by late 180 years of Seoul; about Taiyun(大運), when the Water-Yun(水運) was greatly exceeded and Fire-Yun(火運) was shorted, in the case of Official-sky(司天), when Wind-Tree(風木) was added, the frequency was highly. So when the Soil-Yun(土運) was greatly exceeded and when Official-sky(司天)was added to the Moisture-soil(濕土), the rainfall was not matched. 3. The relationship of the frequency of the abnormal climate occurrences between Yunqi-promotion-weak(運氣盛衰)and Yunqi-Harmony(運氣同化) and Yunqi-soft-attacking(運氣順逆) in the weather of Korean Peninsula was compared by 1564 to 1863. They were not matched except the case of Yunqi-Harmony(運氣同化). 4. There were some cases which were not matched exactly between the climate predicted by the theory and real climate in 1984, the year of Kap-ga(甲子年). But many correspondence between the observation by the office of meteorology and the prediction by the analysis from Yun-qi-sang-hab(運氣相合) theory. 5. Because meterological phenomena of real world and analysis from the hypothesis of Yunqi(運氣) have no relationship with each other, some of Doctor denied Yunqi(運氣) in the way of matching mechanically. But the thought of Doctor who denied Fortune-spirit(運氣) made promotion for the theory of divination by bringing deeper insight. And it was not only the negative side. 6. In the point of geographical difference, the climate of China, the origination Yunqi theory, is different from the Korea's. Thus some observation errors should be considered. From the basis of this thesis, I hope that the deeper advance would be made into the Korean Yunqi theory.