• Journal of Korean Medical Ki-Gong Academy
• /
• v.9 no.1
• /
• pp.196-216
• /
• 2006

• The Journal of Pediatrics of Korean Medicine
• /
• v.14 no.1
• /
• pp.169-182
• /
• 2000

In children, the poor intelligence and failing of study from it raise problems in mentality, character and society. The poor intelligence and failing of study are closely connected with brain, Xin(心), Shen(神), Jing(精), Qi(氣). In this paper, studying causes of the poor intelligence and failing of study, through documents, I can obstain such conclusions. 1. Xin(心) takes charge of brain and manages life, mind and mentality. 2. Shen(神) controls mind and Jing(精) is the origin of life. So Shen and Jing must be built up for increase of memory and study. 3. For increase of intelligence and study, Qi(氣) must go round smoothly. 4. Causes of the poor intelligence and failing of study are the lack of blood, damage of Shen(腎), huo(火), phlegm etc.

• Journal of Physiology & Pathology in Korean Medicine
• /
• v.23 no.4
• /
• pp.761-764
• /
• 2009

The Pye is one of the organs in oriental medicine, which has functions of controlling Ki. The Lungs is also a organ that has a function of respiration, in western medicne. Ki means the air in the first notion. Therefore, the functions of the Lungs and Pye are no differences. However, Ki doesn't mean the air only. Respiration in western medicne has two meanings. One of them is a external respiration, ang the other is a cellular respiration. In that process, the Lungs supervise oxygen and oxidation of protein, carbohydrate and fat and prduce ATP as energy. Two of Functions in Ki are Choodong(推動;Tuidong) and Onhoo(溫煦;Wenxu). Choodong means making energy ang Onhoo means making heat, that indicate a similarity functions of Pye and Lungs from the view of making energy.

• Journal of Korean Medical Ki-Gong Academy
• /
• v.4 no.2
• /
• pp.153-186
• /
• 2000

Jigam(止感), Josik(調息), Kumchock(禁觸), from the lecture on Truth of ${\ll}Samilshingo{\gg}$(三一神誥) treat three elements of Kigong, regulation of mental activties, regulation of breathing and adjustment of posture and there are some similar mentions with the view of human body based on oriental medicine like those Samjin(三眞), Sammang(三妄), Samdo(三途) and Sippalkyoung(十八境) ect. Thus as a result of comparison and observation about the interrelationships between principle of Kigong in the lecture on Truth of ${\ll}Samilshingo{\gg}$(三一神誥) and oriental medicine. I have conclusion as follows. 1. According to the lecture on Truth, the components of human body are the one and only Samjin(三眞), Sammang(三妄) and Samdo(三途) resulted from facing Samjin(三眞) to Sammang(三妄) and Sippalkyoung(十八境). This fact presents the principle of human change. 2. the principle of Kigong mentioned in the lecture on Truth shows the original Ilshin(一神) on the basis of Samjin(三眞), Sammang(三妄), Samdo(三途) and Sippalkyoung(十八境). This makes common, unity and sound Sim(心), Ki(氣) and Shin(身), Sammang(三妄) through Jigam(止感), Josik(調息) and Kumchock(禁觸), be versed, intellected and guaranteed Sung(性), Myoung(命) and Jung(精), Samjin(三眞) and emit Kyun(見), Mun(聞), Ji(知) and haeng(行), Sadaeshingi(四大神機) and finally all these are harmonized into Duk(德), Hye(慧) and Ryuk(力), Samdae(三大) which is the entity of God. 3. Samsipyookjongmyowhasang(三十六種妙化相) is an ascetic practice done after a chulin(哲人) deduce Ji(止), Jo(調) and Kum(禁), Sambup(三法) on the basis of the lecture on Truth. So I suppose it correlates nature's six elements. Kong(空)(Chun(天)). Yol(熱)(Wha(火)). Jin(震(Jeon(電)), Seup(濕)(Shoo(水)), Han(寒)(Poong(風)) and Ko(固)(Ji(地)), human's Samjin(三眞), Sung(性), Myoung(命) and Jung(精) and Sammang(三妄), Sim(心), Ki(氣) and Shin(身) and makes clear the principle of discipline. 4. In comparison with Samjin(三眞) and Sammang(三妄) says from the lecture on Truth and the Three Essential Elements of the body construction(三寶) from oriental medicine, Samjin(三眞) and Sammang(三妄) as factors of human body in the concept of practical knowledge. That is the one and only Samjin(三眞) in terms of the Three Essential Elements of the body construction(三寶) is considered a structural principle for every single person and Sammang(三妄) is considered a functional form for each individual. And it can be Sung(性)+Sim(心)=Spirit(神), Myoung(命)+Ki(氣)=Vital Force(氣) and Jung(精)+Shin(身)=True Essence(精). 5. In comparison with Sippalkyoung(十八境) of Samdo(三途) from the lecture on Truth and three medical causes of disease, Gamdoyookkyoung(感途六境) is similar with endopathic cause caused by Naesangchiljung(內傷七情), Sikdoyukkyoung(息途六境) is similar with exopathic cause by six climatic conditions in excess as pathogenic factors(六淫) and Yoegi(?氣) and Chokdoyukkyoung(觸途六境) is similar with non-endo-exopathogenic causes by diet imbalance, fatigue, intemperance in sexual life and trauma etc. 6. In the lecture on Truth, the Chulin(哲人) who discipline Sambup(三法), Sangchul(上哲), Choongchul(中哲) and Hachul(下哲) can be compared with Kigong expert(health preserving expert) such as the Spiritual Men(眞人), the Sapients(至人), the Sages(聖人) and the Men of Exellent Virtue(寶人) in the Sang Gu Tian Zhen Lun of the Huang Ti Nei Ching Su Wen(素問 上古天眞論) and then Sangchul(上哲) is the Spiritual Men(眞人), Choongchul(中哲) is the Sapients(至人) and Hachul(下哲) is the Sages(聖人) while the men of Exellent Virtue(賢人) is inferior to Chulin(哲人) when he goes to extremes.

• The Journal of Korean Philosophical History
• /
• no.59
• /
• pp.261-286
• /
• 2018

It is possible to communicate with objects in various styles, but especially the poem[詩], the ode[賦], the inscription[銘] are remarkable. The word is not the mouth, but the mind and the soul. Therefore, if a person is in a relationship with an object that defines the person, what conversation with the object is the person's inner. So if you know what a person has been with things, you can imagine his outer surface, and you can get inner if you know what you talked about. Seo Kyung-duk who lived a poverty life, but can not live without things, so his things are not a thing, Seo Kyung-duk also recorded especially about the dojookjang[bamboo cane], the buchae[fan], and the $k{\breve{o}}mungo$[Korean lute] Seo Kyung-duk with the buchae, Seo Kyung-duk with the dojookjang, and Seo Kyung-duk with the $k{\breve{o}}mungo$. These are the pictures we can imagine. And I can draw Seo Kyung-duk to talk with those things. Seo Kyung-duk, who is reflected in the dojookjang, shows the reality of participating in the rescue of the people's hardships and the stubborn world. Seo Kyung-duk, who is reflected in the buchae, is a philosopher who explores the origin of existence with the appearance of realistic preachers who have to wash away the difficulties of the people. Seo Kyung-duk, who is reflected in the $k{\breve{o}}mungo$, is a philosopher who grasps Ki(氣) the phenomenon and the source, the immaterial and the material, the type and the intangible. Both the strings and non-strings are $k{\breve{o}}mungos$. The $k{\breve{o}}mungo$ is strong in ideology symbolizing the Confucianism ideological ideals, and Seok Kyung-duk is also in the extension line. Seo Gyeong-deok, who has seen through the dojookjang, the buchae, and the $k{\breve{o}}mungo$ has a realistic sense of realizing that he should worry about the pain of the world and fulfill a good world. He is a philosopher who pierces the root of existence and can be governed by the logic of Ki(氣).

• Korean Journal of Oriental Medicine
• /
• v.5 no.1
• /
• pp.73-79
• /
• 1999

In this research we proceeded experiments to find the basis which make it possible to explain the physical and pathological process of Sasang constitutional medicine, in the way substituting hematopoietic-immune system(essence of life, blood, Ki and mental faculties : 精血氣神) Under these suppositions, the essence of life(精) is the multipotent stem cell which has the possibility to be specialized to any cell, the Ki(氣), blood(血) and mental faculties(神) are inferred that they are formed from specialized the essence of life(精), the blood(血) is the red blood cells and etc. that appears as the result of the genesis of circulation system. The Ki(氣) is from specialized basic immunity, the mental faculties(神) means long-term memories or combined immunity. Cytokines can act as specilaizing, growing factors and particiate in extremly combined procedure being controlled by both positive and negative specializing signals. Blood gathering was carried out in the morning and on empty stomach. The plasma was seperated and Erythropoietin, Stem cell factor, Granulocyte-colony stimulaing factor, Tumor necrosis factor, interlukin-3, Interleukin-6 were measured with ELISA kit. According to the result of post analysis by Duncan, each constitution is different in SCF(stem cell factor), IL-6(interleukin-6), EPO(erythropoietin). The value of Stem cell factor is high in order of Soumin(少陰人), Soyangin(少陽人), and Taeumin(太陰人), The value of interleukin-6 is high in Taeumin, Soumin, and Soyangin. Erythropoietin is high in order of Soumin, Soyangin, and Taeumin.

• Journal of Physiology & Pathology in Korean Medicine
• /
• v.16 no.3
• /
• pp.435-442
• /
• 2002

Phlegm is defined as the static fluid in excess in one or more parts of the body. It is not only a pathologic product but also a pathogen itself. However, as it says Phlegm is another title for the body fluid. phlegm can be physiological. In Hyungsang medicine. since the Hyungsang which an individual shows determines his or her illness. the principle to treat phlegm also varies according to the individual's Hyungsang. Thus, the author reviewed ‘Jisan’s Special Lectures for Clinicians’ and summarized the concepts and diagnostics of phlegm, and treatment and regimens by Hyungsang medicine. The concepts of phlegm : Phlegm is not only a pathologic product of disharmony of Jung(精), Ki(氣), Shin(神) and Hyul(血) but also a driving force to mature and transform these constituents. Phlegm is another designation for the Fluid. Phlegm can act as an alternative substance or buffering agent. If we describe our body as the habitat of worms. phlegm could be the inhabitant. Diagnostics of phlegm : The infraorbital areas have a dark-gray or blackish coloring. A man who is feminine or a woman who is masculine tends to develop phlegm. One of the major signs of phlegm is pain in Chungwan(中脘). The color of the skin does not change. Treatment of phlegm by Hyungsang medicine. For the Jung type(精科) and the Hyul type(血科), phlegm treatment is to supply Jung and Blood or eliminate Damp-phlegm. The man needs tonifying herbs and the woman needs herbs which promote the flow of Ki(氣). Children and the aged are. tegardless of the nature of disease, to be warmed and supplemented. For the heavy man. treatment is to supplement Ki and eliminate Damp; for the slim man. treatment is to supplement Yin(陰) and purge Heat.

• Journal of Society of Preventive Korean Medicine
• /
• v.4 no.1
• /
• pp.152-162
• /
• 2000

The present condition of study on the wave-resonance for the bio-KI is observed. The results are as follows: 1. Tn the wave-resonant stand point, the tendency of studying on KI is showed in the several field all over the world. 2. Because it is originated radionics, the wave-resonant tools of MRA insistenting minute-magnetism-resonance-apparatus need the more severe data in the side of electric circuit. 3. The wave resonance apparatus according to the frequency occurance transmits low-frequency's vibration ratio to the electric stimulating aspect. 4. The wave-water is considered on the application of wave-resonance transcription on the water, and needs the comprehension of torsion-field level.

• Journal of Physiology & Pathology in Korean Medicine
• /
• v.20 no.4
• /
• pp.766-783
• /
• 2006

This study describes philosophical background regarding '虛' in oriental medicine in an effort to understand the relationships among some of the Eastern philosophy in accordance with differentiated meanings in several resources by analyzing examples of '虛' in Huang Di Nei Jing. The various usages of '虛' used in Huang Di Nei Jing are as follows: naming; condition of pulse; emptiness; '太虛' which was referred universal space by Chinese ; insufficiency, lack or scarcity, deficiency ; and the description of vitality, mental faculties. 外丹修煉(training by external substances) had the attitude do that withdraw the death by taking external materials. The meaning of '虛'in 外丹修煉 is similar to that in oriental medicine in terms of deficiency. That is, both 外丹修煉 and the oriental medicine consider that the death and disease are caused by the deficiency of something. However, there also exists difference between 外丹修煉 and the oriental medicine. 外丹修煉 supplements through withdrawal prohibition due to the characteristic of unchangeability and stern or immortal while oriental medicine provides concrete object of deficiency. 精(essence of life), 氣(ki, functional activity), and fe(vitality) not only have been considered as basic component of human body, but they also have been an important subject of health preservation for longevity with health in Taoism and oriental medicine. In oriental medicine, 精 and 氣 have been perceived as physical basis of human body and 神 as controller. 內丹修煉(Training of internal active substances) 掠nds to return to '虛', the early state of life through individual training, and attempts to withdraw death through continuous recurrence. The oriental medicine and 內丹修煉 held great value of 神 among health preservation of 精, 氣, and 神. They seek theoretical basis from philosophical Taoism. However, '虛' in Taoism is different from that in training by internal substances and oriental medicine: '虛' in philosophical Taoism has metaphysical concept which refers overcome of life and death, but '虛' in 內丹修煉 and oriental medicine have empirical concept. '太虛' is considered as formless space where it is emp Dut filled with 氣. It is conceptualized with the premise of the relevant adaptation of human body to natural environment theory referring that the interaction between the heaven and the earth makes changes; all creation is originated , and human is affected by the interaction of the heaven and the earth. Furthermore, in $\ulcorner$運氣七篇$\lrcorner$ (Seven chapters described about the five circuit phases and the six atmospheric influences), the expression that the earth is in the center of '太虛' and huge amount of 氣 supports it proves that $\ulcorner$運氣七篇$\lrcorner$ adapts '渾天設'(Chaotic universe thee). In Taoism, '虛' is the grounds where all creation is generated in the optimal condition of Tao. As regards the aspect of mentality, it is the condition in which one can free from the dualistic concepts such as right and wrong, beauty and ugliness, life and death, and so on. Although the ultimate goal of oriental medicine, the achievement of longevity without sickness, might contrast with the Taoist belief that perceives life and death as the natural phenomena or the flowing of the 氣, and eliminates all international, the idea of Taoism that one should live substantial life with naivety, and make Harmony with the nature might be influential to the oriental medicine.

• The Journal of Korean Philosophical History
• /
• no.31
• /
• pp.347-374
• /
• 2011

Along with Hujiwara Seika(藤原惺窩), Hayashi Razan(林羅山) is called the founder of the Japanese Confucianism in the Eto(江戶) era. And it is necessary for us to grasp that how Razan understand the theory of I-Ki(理氣論), then we can investigate the characteristics of his thought. In ordinary, people understand that the theory of I-Ki, as a completed view of the world, is integration of the structure of theory of the neo-Confucianism. So a certain thinker's ideological attitude is determined according to how people understand the theory. And then we can grasp the structure of his view of the world and human. Therefore, the purpose of this paper is to study how Razan had understanded the I(理) and Ki(氣). In spite of a scholar of Zhu Xi(朱熹), Razan didn't accept Zhu's view of I-Ki, he seem to lean toward the view of Wang Yangmings'(王陽明) in the his early learning days. But that doesn't mean he is a scholar of doctrine of Wang Yangming. When he meets the logical contradiction under the process of investigating the problem of Sein and Sollen, he just only to explain it with logic of Ki(氣) which is closed by mind. Meanwhile if we suppose I(理) is pure goodness and there is no things outside of I(理), if so Razan doubts about that where is the root of evil and he try to investigate the answer. In his latter years, Razan takes Zhu Xi's doctrine again get out of the mental attitude to the view of I-Ki(理氣). The outcome of precedent study about Razan points a fact that Razan needs a little more digging into the ieda of 'Fact and Sollen' which had been the reason of ideal confusion of him. But his ideal confusion is not the point of issue. Point is that Razan had understanded I-Ki(理氣) with monistic of Shim(心) in his early years. As a result, that bring about the outcome which exclude ontological thinking, and had come to grips with aspects of Sollen of all things in understanding of the doctrine of Zhu Xi. And I think that is the clue to understanding of Razan's learning.