• Journal of Korean Medical classics
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• v.24 no.1
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• pp.47-55
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• 2011

Jeong(精) and Sin(神) have very close relation in "Hwangjenaegyeong(黃帝內經)", and jeong(精) is base of sin(神). Jeong is the origin of life force, Sin can be manifested through the Yin-yang inter conversion of Jeong, on the other hand, Jeong can be created through the same conversion of Sin. The Yin-yang inter conversion of Jeong or Sin, means the inclination of Taegeuk(太極) to Unification after division, in this process, life force and creative power are made.

• Journal of Korean Medical classics
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• v.21 no.1
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• pp.63-78
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• 2008

In Korean Traditional Medicine(K.T.M.)'s theory, there are some important constitutions which constitute the human being. They are Jeong(精), Gi(氣), Sin(神), and Hyeol(血). Jeong(精) is the essential substances which constituting human body and maintaining life's activities. Gi(氣) is the vital energyor functional activities of human body. Sin(神) is a kind of Gi(氣) which is related to mentality, consciousness and thinking. Hyeol(血) is the red fluid circulating through the blood vessels and nourishing the body tissues. When a man is born, he takes Jeong(精) from his father, and Hyeol(血) from his mother. So father' s Jeong(精) and mother' s Hyeol(血) became the source of their children's Jeong(精), Gi(氣), Sin(神), Hyeol(血). But after be borning, man need to make Jeong(精), Gi(氣), Sin(神), Hyeol(血) by himself from Foods and drinks[水穀]. This thesis was written to explain a process or a system how the Foods and drinks[水穀] change to human's Jeong(精), Gi( 氣), Sin(神), Hyeol(血). When the food and drink[水穀] put in human's mouth, Five Bu[五腑] primarily digest and change to food and drink[水穀]'s Essence and nutrients which is similar to chyme or chyle[乳廳]. Secondarily, Five Jang[五臟] make Gi(氣), Jinaek(津液) - the body fluid, Jeong(精), Wigi(衛氣) - the defensive Gi, and Yeonggi(營氣) - the nutrient Gi circulating the Meridians, and Hyeol(血) from that food and drink [水穀]'s Essence and nutrients. And the information of every processing is reflected in urine. 50 the digestion is accomplished at not only Five Bu[五腑] but also five Jang[五臟]. The concept of digestion in this thesis is including both catabolim[異化作用] and anabolism [同化作用]. Samcho(三焦) is the recognition to the process of this digestion - ctabolism and anabolism in three part.

• Journal of Korean Medical classics
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• v.22 no.1
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• pp.1-14
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• 2009

In this study, we try to solve some issues of Gi(氣) conversion in "Somun(素問) Eumyang-eungsangdaeron(陰陽應象大論)", through comparison of related annotations. Through this analysis we can again review the cognition of movement and changes of Gi(氣), one of the most important aspects in Oriental medicine, so to have a chance to criticize a view of the world in western science, excessively leaned to material viewpoint. In the process of Gi conversion, the creation of Jeong(精), one of the most essential elements, is the last goal, but physical element for example Mi(味, taste) or Hyeong(形, shape) could not be directly converted to Jeong(精) without Gihwa(氣化, vaporization) and circulation of Gi(氣). And who controls conversion to Jeong(精) is human spirit, that joins with Jeonggi(精氣), it has been kept in and come from Jeong(精). That spirit based on Jeong manages the whole process of Gi conversion.

• Journal of Korean Medical classics
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• v.19 no.3
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• pp.165-183
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• 2006

A study of scientific methods in a study of comparative on the oriental medicine and the western medicine evidence to find on the cause-effect relationship. The rationality in a study of process and the confidence in a study of result were improved by a study of methods on the cause-effect relationship. Also a comparative study on the Jeong(精) of the oriental medicine and the cell of the western medicine, after established a model of the cause-effect relationship secured a suitability of a comparative subject and operationalization of a comparative variable to the rationality in a study of process. The Jeong(精) and the cell are the character of a unit and the character of a matter on the human body. The Jeong(精) and the cell are a point of similarity in the function. The Jeong(精) and the cell are a relation in the mechanism. Our paper reviewed a study of comparative methods on the oriental medicine and the western medicine, and suggest an identic interpretation on the human body.

• Journal of Korean Medical classics
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• v.18 no.4 s.31
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• pp.93-100
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• 2005

정(精), 기(氣), 신감칭인체지삼보, 시인체재생명활동중소필수적중요물질(是人體在生命活動中所必需的重要物質). 우기시정이다종함의(尤其是精以多種含意), 재인체급자연계중광위응용(在人體及自然界中廣爲應用). 인차(因此), 본론문대황제내경중출현적정적함의진행료연구(本論文對黃帝內經中出現的精的含意進行了硏究), 취기최중요적함의(取其最重要的含意), 인위정시생식지정화수곡지정(認爲精是生殖之精和水穀之精), 시인체지정(是人體之精).

• Journal of Oriental Neuropsychiatry
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• v.15 no.1
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• pp.143-148
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• 2004

Objectives : In order to make a new psychotherapeutic model in the theory of oriental medicine by means of psychoanalysis method. Methods : The research was done by comparing the contents of the Tong-Ui Po-Kam, techniques of Yang Saeng(養生術), with the psychoanalysis Results : 1. There's no difference in the mind state which a doctor has to have between the oriental doctor and the occidental doctor. You should make effort not to project yourself on a patient. A conception of 'doctor' in oriental medicine is one who trains one's mind rather than just healer. 2. Heart(心) in oriental medical conception is revealed by circulation structure of Jeong(精), Gi(氣), and Sin(神). A healthy mind comes from harmony and smooth transport of Jeong(精), Gi(氣), and Sin(神). 3. The conception similar to unconsciousness doesn't exist in oriental medicine, but the contents about the attitudes or the methods of training one’s mind correspond to unconsciousness. 4. The psychotherapy of oriental medicine emphasized mutual dynamics between emotions at present, and presented a way of treatment by describing emotions from standpoint of 'Gi(氣)'. 5. The special feature of psychological treatment in oriental medicine is that treatment is done by understanding emotions of present time as Gi (氣), and using dynamics of Gi (氣)(; 相生相剋). Also the balanced state can be kept even after treatment and prevention can be done by observing one's own unconsciousness(; training one's mind helps circulation of Jeong(精), Gi(氣), and Sin(神)) I think that we need a new realistic therapy model to develop these psychotherapy methods in oriental neuropsychiatry, through studying emotions in the theory of oriental medicine, especially Korean's emotions and spiritual training.

• Journal of Oriental Neuropsychiatry
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• v.14 no.2
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• pp.1-14
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• 2003

Objectives : In order to make a new psychotherapeutic model in the theory of oriental medicine by means of psychoanalysis method. Methods : The research was done by comparing the contents of the Tong-Ui Po-Kam, techniques of Yang Saeng(養生術), with the psychoanalysis Results : 1. There's no difference in the mind state which a doctor has to have between the oriental doctor and the occidental doctor. You should make effort not to project yourself on a patient. A conception of 'doctor' in oriental medicine is one who trains one's mind rather than just healer. 2. Heart(心) in oriental medical conception is revealed by circulation structure of Jeong(精), Gi(氣), and Sin(神). A healthy mind comes from harmony and smooth transport of Jeong(精), Gi(氣), and Sin(神). 3. The conception similar to unconsciousness doesn't exist in oriental medicine, but the contents about the attitudes or the methods of training one's mind correspond to unconsciousness. 4. The psychotherapy of oriental medicine emphasized mutual dynamics between emotions at present, and presented a way of treatment by describing emotions from standpoint of 'Gi(氣)' 5. The special feature of psychological treatment in oriental medicine is that treatment is done by understanding emotions of present time as Gi(氣), and using dynamics of Gi(氣)(; 相生相剋). Also the balanced state can be kept even after treatment and prevention can be done by observing one‘s own unconsciousness(; training one's mind helps circulation of Jeong(精), Gi(氣), and Sin(神)) I think that we need a new realistic therapy model to develop these psychotherapy methods in oriental neuropsychiatry, through studying emotions in the theory of oriental medicine, especially Korean's emotions and spiritual training.

• Journal of Korean Medical Ki-Gong Academy
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• v.11 no.1
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• pp.1-58
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• 2009

1. The rapid increasing elderly population represents a significant increase in the population with dementia. So, studies on the method for the prevention of dementia are necessary. 2. In oriental medicine, the causes of dementia are based on the deficiency of Jeong(精;essence of the body), the lack of bone marrow, and abnormal brain function. Emotional stress, bad habits of lifestyle including eating habits are also responsible for dementia. They causes dementia by blocking the circulation of Gi(氣) such as Suseunghwagang(水升火降;ascending kidney water and descending heart fire) and suppressing the function of Danjeon(丹田; the hypogastric center). 3. Gochi(叩齒) is a sort of mastication that facilitate salivation and secretion of parotin, next step is swallowing saliva. These supplement Jeong(精) of the five viscera and the six entrails(五臟六腑), promote Suseunghwagang(水升火降), and advance the function of the hypogastric center (丹田) and activate the brain. 4. So this paper draw a conclusion that Gochi(叩齒) is negatively related to the causes of dementia and it will be useful in preventing dementia.

• Journal of Korean Medical classics
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• v.25 no.2
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• pp.43-74
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• 2012

Objective : Due to the tendency of researchers to avoid anatomical approach to East Asian medical classics, their ideas on seminal pathways have not been clearly reconstructed yet. So we tried to concretely reconstruct the pathway of semen described in ancient East Asian classics. Methods : Besides analysing the literal description about seminal pathways, we gathered and classified the ancient Viscera Drawings drawn in East Asian countries - especially the drawings in lateral view, and morphologically analysed them with some literal material. Results : We found that there were 3 major streams in the ancient Asian ideas on the seminal pathways. The first one was the modality originated from Hwangjenaegyeong(黃帝內經), which suggested the semen flew out of the kidney. The second one was the modality arose under the influence of Taoist thinking, which suggested the semen was originated from the brain and spinal cord. The last one was revision of the first modality by Janggaebin(張介賓), which asserted semen was originated from the kidney, but was ejaculated via Myeongmun(命門). Conclusion : On the seminal pathways, there had been 2 types of ideas focussing on kidney and one idea focussing on brain and spinal cord in East Asian tradition.

• Journal of Oriental Neuropsychiatry
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• v.11 no.1
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• pp.131-143
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• 2000

This study was aimed to get the course which is caused by Neuropsychiatric symptoms in Sang-Han. Therefore this study is based on ${\ulcorner}Euhak-Ipmun\;Sang-Han{\lrcorner}$(${\ulcorner}$醫學入門\;傷寒${\lrcorner}$) classfied mainly by symptoms. The results were summerized as follows: 1. Neuropsychiatric symptoms in ${\ulcorner}Euhak-Ipmun\;Sang-Han{\lrcorner}$(${\ulcorner}$醫學入門\;傷寒${\lrcorner}$) are explained as Pal-Gang(八綱), which shows those are settled down to a systematic oriental medical theory. 2. Pal-Bup (八法) is used in the cure of symptomatische psychose in Euhak-Ipmun${\cdot}$Sang-Han (醫學入門${\cdot}$傷寒), which is intended to boost the effect of cure, choosing the respondent cure method about various causes. 3. PaI-Gang(八綱) and Pal-Bup(八法) in ${\ulcorner}Euhak-Ipmun\;Sang-Han{\lrcorner}$(${\ulcorner}$醫學入門;傷寒${\lrcorner}$) are improved by Lee-Chun who added Jang-Gi(張機)'s Sang Han theory and new medical thought in the ages of Geum Won. 4. Lee-Chun believed that Neuropsychiatric symptoms which appeared in Sang Hang is caused by the ‘Unbalance(不平)’. So he wanted to reach harmony of ‘Jeong(精), Qi(氣), Shin(神), Hyul(血)’ after improving the status of $‘Unbalance(\;{\ulcorner}不平{\lrcorner})’$ toward the status of ‘Balance(平)’.