• 사상체질의학회지
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• 제18권3호
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• pp.1-11
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• 2006

1. Objectives The purpose of this study is to find the kinds & meaninings of Qi in Lee Je-Ma's writings. 2. Methods We analyzed Lee Je-Ma's writings which contain the related contents of Qi's kinds & meanings 3. Results and Conclusions 1) There are distinctive Qi features of $sorrow{\cdot}anger{\cdot}joy{\cdot}pleasure$(哀怒僖樂) which are different from one of seven mode emotions(七情) in ${\ulcorner}$Gyukchigo(格致藁)${\lrcorner}$. 2) When $Water{\cdot}grain's$ Qi(臟氣) is the base of the human's Qi, $Nature{\cdot}emotion's$ Qi(性${\cdot}$情氣) is managing. And $Lung{\cdot}Spleen{\cdot}Liver{\cdot}Kidneys's$ Qi(肺脾肝腎氣) is the representative concept resulted by the complex operation of $Water{\cdot}grain's$ Qi(水穀之氣) and $Nature{\cdot}emotion's$ Qi. Each Qi stands for its protensity as follows ; Lung's Qi for extrorse propensity of Yang(Z), Spleen's Qi for upward propensity of Yang(陽), Liver's Qi for introrse propensity of Eum(陰), Kidneys's Qi for downward propensity of Eum(陰). 3) Jang's Qi is more important than medicine's Qi and medicine's Qi has a limitation about recovering jang's Qi. So that it is very important to take care of one's mind. 4) Controling mind Qi is controling Nature & emotion's Qi. Thus controling mind Qi si the best plan for jang's Qi and controling with medicine's Qi is the next policy. 5) Qi influences all aspect of personality, disease, application of medicines and ordinary symptoms. So that Qi is the kernel of the Sasang Constitutional Medicine.

• 동양고전연구
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• 제41호
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• pp.7-35
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• 2010

나흠순의 이기일물론과 인심도심성정설은 장현광의 성리설 형성에 많은 영향을 끼친 것으로 평가되어 왔다. 장현광의 경위설은 리기불상리의 원칙에 충실하다는 점이 두드러지는데, 이는 나흠순의 이기일물설과 일맥상통하는 점이 없지 않다. 그러나 장현광의 이기경위설은 나흠순의 이기일물설과 근본적인 차이가 있다. 첫째, 장현광이 리와 기가 두 가지 존재가 아님을 강조한 것은 사실이지만 그의 이론체계에서 리와 기는 내용적 일치의 관계에 있지 않다. 둘째, 장현광의 철학체계에서 최고 범주는 어디까지나 리라는 점이다. 그의 이기론이 지닌 이러한 특징은 나흠순의 이기설에서 찾아보기 어려운 면모이다. 장현광이 도심을 성, 인심을 정으로 본 것은 나흠순의 인심도심성정설의 영향이 분명하다. 다만 그는 체는 용을 겸할 수 있다는 논리로 도심이 미발뿐만 아니라 이발도 겸한다는 논리를 펼쳤기 때문에 그의 인심도심설이 나흠순의 설의 단순한 답습이라고 하기 어렵다. 더욱이 공과 사를 기준으로 도심과 인심을 구분한 인심도심공사설은 인심과 도심을 모두 이발의 정 층위에서 이해했다는 점에서 나흠순의 인심도심성정설과는 차원을 달리한다. 그렇다면 장현광 성리설의 형성을 어떻게 보아야 할까? 한 마디로 장현광의 철학이론은 호발설을 비판하는 맥락에서 형성되었다고 할 수 있다. 그의 주된 철학적 관심사는 리(사단 도심)와 기(칠정 인심)를 두 근본으로 여기는 학설을 비판하고 리와 기를 하나로 통합하는 철학 체계를 수립하는 것이었다. 결국 리기경위설로 대표되는 그의 성리설은 당시 조선유학계의 학문적 상황에 대한 고민의 산물이었다는 결론이 가능하다.

• Journal of Acupuncture Research
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• 제17권1호
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• pp.175-187
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• 2000

PyoBon GeunGyul - one of the twelve regular meridians theory - play a important role on the principle of point selection and point prescription in acumoxibustion. PyoBon explain the connection of the concentration and diffusion of channel qi, GeunGyul explain the relation of both poles of channels flow. So, Geun and Bon means the starting point of channel qi, and Pyo and Gyul means the terminal point of channel qi. But the flow of channel qi on PyoBon GeunGyul different from today's circulation courses of twelve regular channels based on Kyungmaek(經脈) chapter of Youngchu. Thus this study investigate the contents of PyoBon GeunGyul and consider its connection with channel flow. The results are as follows : 1. PyoBon GeunGyul theory explain that the relation of the limbs and trunk at meridian and emphasize that the connection of meridian and the importance of the limb acupoints. 2. PyoBon GeunGyul theory can be understandable in the view of the primordial qi and explain that the primordial qi of twelve regular channels acts from the limbs to the trunk. 3. PyoBon GeunGyul theory is based on the system of primordial qi channel which circulates from fingers and toes facing toward heart or the head, different from today's circulation courses of twelve regular meridians. 4. PyoBon GeunGyul theory act as a basis of principle of a part or distant point selection which applicated widely in acumoxibustion.

• 대한한의학원전학회지
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• 제25권3호
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• pp.127-147
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• 2012

Objective : Methods of Jang Cong-zheng's treatment related to his theories include of promoting the sweating-vomiting-purgation(汗吐下三法), prickling-bleeding method(瀉血療法), and emotional therapy(情志療法). He succeeded Liu wan-su(劉完素) as promoter of fire-heat pattern theory(火熱論), thereby emphasizing six qi(六氣), especially fire(火) and dampness(濕), as pathogens. He suggested that physician should treat patients whose diseases occurred due to fire(火) and dampness(濕) with promoting the sweating(汗)-vomiting(吐)-purgation(下) methods, which would remove pathogen qi(邪氣) and help circulation of qi and blood, therefore getting them back healthy qi(正氣). Method : I will try to describe the Jang Cong-zheng's treatment in "Ru-Men-Shi-Qin", and I would like to explain the sweating-vomiting-purgation(汗吐下三法), prickling-bleeding method(瀉血療法), and emotional therapy(情志療法). Result : For emotional diseases, he suggested that most should be caused by heart fire(心火) so they should be treated with methods of suppressing heart fire and medication would be using cool and cold herbal drugs which lead to clear heart fire. Conclusion : Theories of Zhang zi-he(張子和) can be applied to nurturing for modern world maintaining and improving health by his care methods. People these days suffer usually from excess intake or unbalanced diet problem, so wastes matter and pathogenic qi can be driven out of the human body by applying the sweating-vomiting-purgation methods. His medical theories could contribute to modernization of traditional medicine this way.

• 한국한의학연구원논문집
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• 제1권1호
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• pp.159-178
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• 1995

After acupuncture needles were inserted on apkok(LI4) and Kokchi(LI11) accupoints, physiological changes induced by the varitions of 'Qi' were measured. The body temperature and pulse frequency were fromed to be decreased observed and we presumed that the needle insertion induced some changes of Qi in meridian and this seemed to be achieved by a certain process of Qi induction. We applied EAV, nervinemeter and pulse-taking machine which is widely used as oriental medicine instruments, to the same vounteers and observed the significant variations for each apparatus in spite of partial lack of reproducibility. In this paper, we described about the physical quantity measured by the medical appartatus and how it was related to the variation of Qi The proper conditions used for good oriental medicine instruments have also been suggested.

• 대한한의학원전학회지
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• 제30권1호
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• pp.57-85
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• 2017

Objectives : In relation to Qi and Humor, the paper makes a new suggestion of the Mechanism of Qi and Humor. The paper's objective is to establish a theoretical framework of the Mechanism of Qi and Humor with an aim of providing useful insights on understanding the symptoms of illness displayed by Taeumin.. Methods : A number of materials from Lee Je Ma's Dongyisusebowon, Dongyisusebowon sasangchobonkwon, and texts within Dongmuyoogo that deal in Qi and Humor will be reviewed. Results : Along with the Mechanism of Water and Food, the Mechanism of Qi and Humor is a comprehensive concept that sustains life activities. In more detail, the Mechanism of Qi and Humor can be considered as a mechanism that takes a more active role in controlling the elements that composes the body. Conclusions : Through a basic research on the Mechanism of Qi and Humor, the paper pondered the possibility of Taeumin's symptoms of illness. Based on this result, future theoretical studies on the Mechanism of Qi and Humor should lead to the research of Taeumin's symptoms of illness.

• 대한한방소아과학회지
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• 제22권1호
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• pp.49-57
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• 2008

Objectives As children are physiologically and pathologically sensitive and likely to have trouble developing respiratory and the digestive system, it is necessary for them to improve and adapt to their digestive and respiratory capacity slowly. Although they desperately need to practice Healthcare Qi Gong as they get older, few studies have been conducted about that. While collecting materials on child Healthcare Qi Gong, In order to study more about Dan Dong Ten Lessons, medical researchers and children's parent should be more concerned to these studies. The purpose of this study was to understand Dan Dong Ten Lessons through research on children's healthcare Qi Gong. Methods This study was prepared through collecting data from past oriental medicine studies. Through the examination of Chinese medicine books and scientific studies about Dan Dong Ten Lessons and healthcare Qi Gong, Dan Dong Ten Lessons was classified and systemized. Results Dan Dong Exercise among the contents of children's healthcare Qi Gong was classified through the classification and theorization of Dan Dong Ten Lessons, although the classification and development of children's Qi Gong methods should have been carried out in the area of korean medicine, but it was not easy to find the references. Conclusions Dan Dong Ten Lessons is a song and Qi Gong therapy for children. It also teaches children how to live their life, guides them in the right direction for their life. Therefore, it should be developed academically and practically, so that it can pass down to the next generation as traditional heritage.

• 대한한의학회지
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• 제18권2호
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• pp.108-118
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• 1997

In our study, we tried to quantify Qi through establishing the interpretive method which would be used for inspecting the interrelationship between the Qi in Oriental Medicine and the physiological signals measured at the acupoint. We found out that some physiological signals measured at the acupoint of Meridian could be considered as a scientific Qi. Circulation rules of Qi probating the linkage between physiological signals and Qi are presented as promoting and counteracting rules of the Five Evolutive Phases within the traditional Oriental medicine literatures. We found that promoting and counteracting relations of the Five Evolutive Phases based on the New table about the rule of causing unbalance state(nTRCUS) can be widely used as a interpreting device for verifying the interrelation of human physiological signals and Qi. Standardizing the measured physiological signals into percentage could make relative comparison and judgement of the Five Evolutive Phases deviation possible. Though the physiological signals measured by instruments have different physical values, we could have the interpretation by the same promoting and counteracting rules of the Five Enolutive Phases. We measured EAV indices for 24 hours and discussed them in the view of Qi Circulation in Meridian.

• 한국한의학연구원논문집
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• 제2권1호
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• pp.84-103
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• 1996

The physiological signals measured by Oriental Medicine instruments have been analyzed quantitatively in the view of the rule of promoting and counteracting relation of five evolutive phases theory. We tried to reduce the physiological signals measured by EAV(Elec-tro-Acupuncture according to Voll) and IR thermography to the representation of five evelutive phases. The EAV index and local skin temperature on acupuncture points of each phases measured and normalized so that the total value of five phases became unity. We assumed that the normalized EAV index and local skin temperature mean the deficiency or excess of Qi for each phases. The state of Qi distribution for each phases were approximately agree with the diagnostic pattern of O. M. doctor. Taking account of the Qi distribution state of·or the five evolutive phases, we performed a proper needle insertion on acupuncture points to induce the distinct change of Qi for each phases. We compared the measured results with the predictions of Qi variation by the rule of pro- moting and counteracting relation over the five evolutive phases. For all cases, the variation of Qi in the own phase on which a needle insertion was performed were exactly same to the theoretical prediction and partial agreement was shown for the other four phases. The same analysis was carried to the results of skin temperature measurements at accupoints. We found that the local skin temperature at accupoints of each phases shelved a finite change by the needle insertion and the behavior- of its change were strongly correlated to the rule of promoting and counteracting relation of five evolutive phases.

• 대한한의학원전학회지
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• 제30권1호
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• pp.135-144
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• 2017

Objectives : Various cultivation methods can be found suggested in Donguibogam(東醫寶鑑) Naegyeongpyeon(內景篇) ranging from Juchenhwahu(周天火候), massage(按摩), physical and breathing exercise(導引), fetal breathing(胎息), clicking teeth(叩齒), saliva swallowing (嚥液), sounding the celestial drum(鳴天鼓), Six words(六字訣), Seven step(七星步), God pillow method(神枕法), and Taoism. Methods : The cultivation methods in Donguibogam are mainly found in the first volume of Naegyeongpyeon, and some can be discovered in Oehyeongpyeon(外形篇) and Japbyeongpyeon(雜病篇). This paper aims to study the system and special features of the cultivation methods that unfold within the first volume of Naegyeongpyeon. Results : Donguibogam's cultivation methods are Jing-Qi-Shen cultivation method(精氣神養生法), and Naegyeongpyeon's Sinhyeong(身形) can be described as a collection of general remarks, and Jing(精), Qi(氣), and Shen(神) is dealt individually. The condition for Jing culvation is not to spill sperm, Qi cultivation is to control the breathing, and Shen culviation is having a calm mind. Conclusions : The Jing-Qi-Shen cultivation method of Donguibogam revolves around Taoism integrated with Buddhism. It places importance in the cultivation of the Inner Center(內丹), and emphasizes Shen in particular among Jing, Qi, and Shen.