• Journal of Sasang Constitutional Medicine
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• v.15 no.2
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• pp.38-57
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• 2003

Objective: The purpose of this study is to discourse upon that the construction of Sasang Constitutional Medicine has a significant property of Oriental Medicine by explaining the disparity of the viscera and bowels of four constitutions through the special quality of ying-qi and wei-qi circulating in human body on the basis of the channel-qi theory of ${\ulcorner}Huangdi$ $Neijing{\lrcorner}$ Conclusion: 1. Primordial-qi is the congenital essence inherited from the parents and pectoral-qi, ying-qi and wei-qi is the acquired essence derived from the food and air that human eat and breathe. 2. Ying-qi and wei-qi circulates in the meridian system by the strength and pushing of pectoral-qi under the influence of primordial-qi 3. Ying-qi, by the pushing function of pectoral-qi, determines large lung-small liver and small lung-large liver according to the innate quantity of qi and blood. 4. Wei-qi, by the pushing function of pectoral-qi, determines large spleen-small kidney and small spleen-large kidney according to the innate quantity of qi and blood. 5. The heart in the theory of the meridian system's fetus-nourishing and Sasang Constitutional Medicine is involved in the formation of viscera and bowels as governing human body and seven emotions. 6. It is considered that Taiyang person and Taiyin person have the constitution influenced by ying-qi. 7. It is considered that Shaoyang person and Shaoyin person have the constitution influenced by wei-qi. The inquiry into several literatures on the basis of the channel-qi theory of ${\ulcorner}Huangdi$ $Neijing{\lrcorner}$ leads us to the idea that the construction of Sasang Constitotional Medicine is another well-implied representation of the property of the meridian doctrine in the existing Oriental Medicine. And it is considered that the more continual studies of literatures and Sasang Constitutional Medicine Acupuncture are necessary henceforth.

• Korean Journal of Acupuncture
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• v.19 no.2
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• pp.87-96
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• 2002

Objective : To study of Literature on the Ying Qi and Wei Qi One of thing that is among basis theory of Oriental medicine is Vital Essence, Vitality, Qi and Blood(精神氣血) justly. Results : Physiological special quality of Ying Qi(營氣) first, flows within Blood Circulation and the temper is mild and second, transform blood and grow up whole body, and follow through Pectoral Qi(宗氣). Wei Qi(衛氣) means running regeneration of material that do guard action of human body as refined nutritious substances transformed in food. Physiological special quality of Wei Qi(衛氣) first, nature is fast, smooth, and sharp. And it flows outside Blood Circulation. Second, go on muscslar gap without following through Pectoral Qi(宗氣). Ying blood(營血) flows within Blood Circulation means living body ingredient which thing reveals by circulation of the blood change phenomenon. Ying Qi(營氣) is Ying(營) in meaning which go on meridians, therefore meridians as wandering living body reaction route mean. This Ying Qi(營氣)'s physiology transform blood and grows up whole body and flows within Blood Circulation. It becomes most important ingredient of composition of blood, Wei Qi(衛氣) transforms and becomes nutrition constantly by running regeneration of material which transform in Jungcho(中焦) and spread by spreading action of upper chest exhaust in lower belly above the blader of apriority, Kidney-yang.

• Journal of Physiology & Pathology in Korean Medicine
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• v.24 no.6
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• pp.935-941
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• 2010

Fragrance(aroma) have many effects on body. Recently, aromatherapy was used to treat dementia, atopicdermatitis, alopecia areata, perineal disease, lymphatichydrops, and articularrheumatism. And people are interested in physical and mental effects of aroma, especially in mental. People empirically have been known the effects of aroma on soul and used aroma in life from long ago. They have had a meditation and had a sacrificial rites burning incense. Scholars also burned incense when reading books or tasting tea. Until now, there is no physiological study about recognition process and effects of aroma on body, but only many clinical studies using aromatherapy. Fragrance(aroma) is different from smell and good flavors of herbs. And it goes through nose and has effects on body in harmony on So-mun(素問). Also flavors of herbs are spreaded ki of herbs and have many effects on body. Aroma coming through the nose is recognized by co-operation of five-viscera(五臟), especially heart and lung. The nose and pectoral qi(宗氣) are related with lung. The lung opens into the nose, reflect its physiological and pathological conditions. Pectoral qi(宗氣) is the combination of the essential qi derived from food with the air inhaled, stored in the chest, and serving as the dynamic force of blood circulation, respiration, voice, and bodily movements. Because of the heart-spirit(心神), Heart is the organ can recognize the aroma, although the nose is the first organ of receiving aroma. Five spirits(五神: ethereal soul(魂), spirit(神), ideation(意), corporeal soul(魄), will(志)) and seven emotions(七情: joy(喜), anger(怒), anxiety(憂), thought(思), sorrow(悲), fear(恐), fright(驚)) are rerated with five-viscera(五臟) and essence-spirit (精神) processing steps and express of emotions. And aroma effects on five-viscera(五臟). So aroma have many effects on body, especially mentally.

• Journal of Korean Medical classics
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• v.33 no.2
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• pp.77-90
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• 2020

Objectives : To determine the meaning of 'yi(噫)' from verses containing the character in 『Huangdineijing』. Methods : First, examples of the usage of 'yi(噫)' in Huangdineijing were collected and analyzed, followed by examples from the other books of the time when 『Huangdineijing』 was written. Finally the term 'ai' which surfaced in a later period than Huangdineijing to refer to eructation was examined. Results & Conclusions : Based on analysis of the usage of 'yi(噫)' in the 『Huangdineijing』, out of a total of 20 cases, 14 cases could be categorized as referring to eructation, 4 cases were difficult to categorize as eructation, and 2 cases were indeterminable. At the time of publication of 『Huangdineijing』, the character 'yi(噫)' was generally used to refer to eructation when used in a medical context, while in non-medical contexts it referred to sigh, or groan. The appearance of 'ai(噯)' is predicted to be during the Song period, but its appearance did not take away the meaning of eructation from 'yi(噫)' and both were used. Based on the change of meaning of 'yi(噫)', we can determine the approximate time when certain contents of the 『Huangdineijing』 were constructed. In the case of '心爲噫[Heart makes 'yi(噫)']', we can understand it as the pectoral qi leaking through the throat manifesting as a sigh in order to relieve stagnation of the excessiveness of the Heart. In cases of deficiency, when the Stomach function is weak, the body is likely to let out a sigh. The term meaning sighing which is 'taixi(大息)' was understood as symptomatic of problems of the Gallbladder as well as the Heart.