• 대한의료기공학회지
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• 제5권1호
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• pp.303-324
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• 2001

Medical Kigong is one of five noted methods in Hwangjenaegyeong(黃帝內經). an is an important part of Oriental medicine. Recently many people are getting interested in Medical Kigong and studying it with several problems resulting. So it is necessary to get a theory of Medical Kigong which is scientifically well-organized. For this purpose we study Dongeuibogam Naegyeong Sinhyeong(東醫寶鑑 內景 身形) in terms of the theory of Medical Kigong and draw conclusions as follows Dongeuibogam Naegyeong Sinhyeong(東醫寶鑑 內景 身形) can be said to have all the necessary factors to be a separate book itself on Medical Kigong. It is focused on the preventive medicine through various methods of Medical Kigong used from the ancient times in China, and consists of the basic theory on Medical Kigong, the principle of Kigong. treatment result. patients to treat, specific Kigong methods, general methods on improving health, herbal diets and etc. The principle of Medical Kigong in Dongeuibogam Naegyeong Sinhyeong(東醫寶鑑 內景 身形) is to preserve and cultivate jeong(精;essence), ki(氣;breath), sin(神;spirit) which are three treasures of humanbody and it is achieved through health improving methods based on kigongsamjo(氣功三調), that is, josin(調身), josik(調息), josim(調心) and daesojucheonbeop(大小周天法) of naedanbeop(內丹法) in Taoism. Dongeuibogam Naegyeong Sinhyeong(東醫寶鑑 內景 身形) accepted Kigong health improvement methods in Taoism as a practical Medical Kigong and emphasized that preventing diseases through health improvement by Kigong is better than treating diseases. It also suggested that seasonal changes and ways of life are very important for health. In short, Dongeuibogam Naegyeong Sinhyeong(東醫寶鑑 內景 身形) established the system of Medical Kigong by discribing almost all parts of it, and can be used as one of the basic materials for the study of Korean Medical Kigong.

• 대한예방한의학회지
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• 제23권1호
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• pp.49-59
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• 2019

Objective : We searched and collected the various ways of taking medicine in Naegyeong, Dongeuibogam and studied the possibilities to apply the traditional ways of taking medicine to the current way of taking medicine. Method : We collected all the ways of taking medicine in Naegyeong and classified the ways according to the relative importance, urgency, pathosis, time of disease, and, the conditions of patients. Result : Medicinal forms are decoction, pills, trituration, and thin porridge. Various kinds of water and the prepared rice forms were used. A single herb was boiled and its water was used to take the medicine. Also, liquor and honey were used to take medicine. More than two herbs or special prescriptions were boiled and the extract water was taken. The same medicine was taken by different boiled water according to the condition and age of a patient, time, acute or chronic illness, and, severe or mild disease. Conclusion : There are a lot of pills and trituration prescriptions in Naegyeong, Dongeuibogam. Water, various rice preparations, and several herbs are used to take these prescriptions. The reason is that these ways of taking medicine promote the medicinal effect and fast treatment to maximize the medicinal effects. From now on, the in-depth and mutilple studies are needed based on this research.

• 대한한의학원전학회지
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• 제19권2호통권33호
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• pp.74-95
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• 2006

${\ulcorner}$Hwangje-Naegyeong${\lrcorner}$ recorded The Twenty Eight Constellations(二十八宿), the polaris, the Seven stars(北斗七星) and the Five stars(五星) and it accepted the astronomy of that time. The Twenty Eight Constellations assinged seven stars in the four cardinal points according to the ecliptic and became the criterion obsevering the way of the sun and the moon. ${\ulcorner}$Hwangje-Naegyeong${\lrcorner}$ explained that The Twenty Eight Constellations bring about the change of weather and role as criterion about the Universe Gate-Earth Door(天門-地戶). The Five Elementary attachment of the Twenty Eight Constellations is based on the direction of the earth in spring. The direction of the Twenty Eight Constellations changes from the viewpoint of celestial body in other seasons. ${\ulcorner}$Gugungpalpung-pyeon(九宮八風篇)${\lrcorner}$ and ${\ulcorner}$Selo-pyeon(歲露論)${\lrcorner}$ explained that the azimuth of the polaris and the Seven stars are related to the change of weather. ${\ulcorner}$Gigyobyeondaelon(氣交變大論)${\lrcorner}$ said that we can predict the Taegwa(太過 or Bulgeub(不及) of O-un(五運) by the orbital tracks and magnitude of the Five stars. It means that the astronomical observation is correctly performed in that time. The learning of Un-Gi(運氣學) is the study on the reciprocal action of heaven and earth. Besides the changeable disease during the 24 solar terms is related to climatic change produced by movements of heavenly bodies. For this reason, I think that the understanding of astronomical background will help to research The learning of Un-Gi.

• 대한한의학원전학회지
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• 제23권2호
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• pp.1-13
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• 2010

We get following conclusion in relationship of emotions and several diseases from the viewpoint of Gi(氣) movements. "Naegyeong(內經)" state mainly relationship of emotions and five organs, relationships of emotion and Gi(氣) movements in detail, but refer about symptoms of diseases that happen by anger, fear, and astonishment. "Yumunsachin(儒門事親)" supplement the relationships of emotions and five organs in "Naegyeong(內經)", and "Uihak-ipmun(醫學入門)" present medical treatments for each symptom of diseases that is led by emotion. According to "Naegyeong", as well as emotions can lead to various symptoms of diseases by affecting Gi(氣) movements, particular symptoms of diseases can affect in emotions by affecting Gi (氣) movements. Because emotions can affect to symptoms of diseases through Gi(氣) movements, we can treat with drugs that control Gi(氣) as well as with methods that control emotions in case of emotions leading to particular symptoms of diseases. Because particular symptoms of diseases can affect to emotions through Gi(氣) movements, we can treat with methods that control emotions as well as with drugs that control Gi(氣) movements in case of particular symptoms of diseases leading to emotions. We think the theory of Gi(氣) movements can be used as a principle of acupuncture as well as of drugs by examining the relationship of emotions and symptom of diseases from the viewpont of Gi(氣) movements.

• 대한한의학원전학회지
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• 제19권1호통권32호
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• pp.137-154
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• 2006

From the Study on the Pricking blood therapy of ${\ulcorner}$HwangjeNaegyeong${\lrcorner}$, we conclude as follows; 1. The blood is apt to coagulate because of having concreteness. The blood is mainly coagulate as the collateral Meridian, minute collaterals, superficial collaterals and superficial vessels. By way of the Pricking blood therapy, the Stagnation of blood can be circulated, pathogenic factor removed, Eum-Yang(陰陽) and Gi and blood(氣血) can reach their balance. 2. To bloodletting, we should examine minutely, touch carefully with the region of the stagnated blood. After close observation of the stagnated blood, we should remove the stagnated blood up to clear. At the same time, we should observe carefully the color of the stagnated blood. 3. The acupuncture used for the Pricking blood therapy were stone needle, Bongchim(鋒鍼), Chamchim(?鍼), Pichim(?鍼) and Hochim(毫鍼) etc: After ages, from the base of Bongchim(鋒鍼), the three-edged needle became typical form. The skill of the Pricking blood therapy also became diverse, clinical application became wide. 4. After giving medical treatment with the Pricking blood therapy, reactions are various. Among them are side effects and normal effects. 5. The Pricking blood therapy is usually considered as simple sectional curing method, while it was considered as curing disease of JangBu(臟腑) or meridians in ${\ulcorner}$Hwangje-Naegyeong${\lrcorner}$. Therefore, if we sould apply the Pricking blood therapy on the basis of ${\ulcorner}$Hwangje-Naegyeong${\lrcorner}$, we should carefully understand the pattern identification according to Meridians and collaterals, and pattern identification of the Jang-Bu organs.

• 대한한의학원전학회지
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• 제22권1호
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• pp.111-120
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• 2009

"Sibeongron(時病論)" is a book that was written by Noepung(雷豐, Leifeng) in the latter period of Cheong(淸) dynasty. In this book, Noepung described the Siryeong(時令) disease by oegam(外感), and the theoretical tool he used to analyze the Siryeong disease was the Ungi(運氣) theory based on "Naegyeong(內經)". Based on the Ungi theory, Noepung(雷豐) classified the Siryeong(時令) disease into two groups of singam(新感) and bokgi(伏氣), so that his theory of Siryeong disease could successfully describe the Siryeong diseases of four seasons. To understand his theory of Siryeong disease, it is very important to understand the concept of the relation between the division of time and the etiological cause by oegam(外感). Based on this concept, this study will be analyzing how each Siryeong disease was defined in his etilogical view which had been originated from the Ungi(運氣) theory in "Naegyeong".

• 대한한의학원전학회지
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• 제21권1호
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• pp.223-234
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• 2008

In this thesis, we discuss on three theories about abdominal line of Penetration Meridian[衝脈] and focused on the text of several related chapters of "Naegyeong(內經)". Therefore, we can get the conclusion as follows. Penetration Meridian[衝脈] is the same root of the Foot Soeum Meridian[定少陰經; KI, Kidney Meridian] and its circulation course is also at one with the Foot Soeum Meridian[足少陰經]. "Naegyeong" presents two kinds of channel of Penetration Meridian at the trunk portion-abdominal and dorsal channels. And their inter-relationship would be described as relationship between the roots[本] and the manifestation[標] or meridian[line] and acupoint[point].

• 대한한의학원전학회지
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• 제21권1호
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• pp.257-283
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• 2008

Western Medicine had been taking the occurrence of a disease as a physical matter and had tried to step forward from this angle till the late twentieth. But lately for about 20 years, a lot of researchers have started to understand the disease and human function as those in holistic system They supposed that the human function was the result of the interactions in 'Mind-Brain-Body' system and tried to explain and prove about the theory at the molecular level. The name of this new field of human science is 'Mind-Body Medicine' and in the center stand the 'Psychoneuroendoimmunology. Traditional Korean Medicine of which the core system was formed 2500 years ago, explains the complex interaction between mind and body with the theory of 'Mind-Brain-Body' system. To research on the correlation between mind and body, we tried to explain from the viewpoint of medical classic about the philosophical background, relations among mind, five viscera, and body, interaction between mind and body.

• 대한한의학원전학회지
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• 제19권4호
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• pp.101-112
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• 2006

For the purpose of profound comprehension of the Current education of Oriental medical classics in Korea, I investigated the results of direct survey of the Current education of Oriental medical classics from each professor, and came to following conclusions. 1. The education of Oriental medical classics mainly lasts for 2 years. Students have average 6.59 hours of lecture every week. The rate of full service professor reaches 74.4%. But the department of Oriental medical classics in every college takes charge of many subjects which are related to Oriental medical classics, so the appointment of large number of full service professor is essential for the improvement of educational environment of Oriental medical classics. 2. After the publishing of the common textbook of Oriental medical classics, it gradually became the main textbook. But it is necessary that we should complement the textbook and it is also necessary that we should develop another textbook for Nangyeong(難經). 3. Most professors emphasize on the cultivation of the ability which enables Oriental medical thought through precise comprehension of original text. By the way, for the purpose of motivation of studying Oriental medical classics, it is necessary to develop a lecture which is related to clinical medicine. From the same context it is also necessary to read clinical original text such as Dongui-bogam(東醫寶鑑) and Uihakimmun(醫學入門) in class.

• Journal of Acupuncture Research
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• 제21권4호
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• pp.149-157
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• 2004

Objective : The purpose of this study is to research whether Inyeong Chon spot pulse(人迎氣口脈) could be used on application of Ohaeng-acupuncture(五行鍼法). Methods : I research ${\ll}$Naegyeong${\gg}$(內經) and annotations were excerpted and record that notied the Inyeong Chon spot pulse(人迎氣口脈). Results : Comparison of Inyeong Chon spot pulse and Deficiency Excess syndrome of meridian system is useful to use Zheng Ge(正格) and Sheng Ge(勝格) of Ohaeng-acupuncture(五行鍼法) but in application of Han Ge(寒格) and Re Ge(熱格), Inyeong Chon spot pulse(人迎氣口脈) is not useful.