• 대한의료기공학회지
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• 제7권2호
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• pp.40-94
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• 2004

최근 서구(西歐)에 불고 있는 명상(冥想)과 참선(參禪) 및 기공(氣功)붐과 더불어 우리 전통(傳統)의 양생법(養生法)들의 가치(價値)가 새롭게 평가(評價)되고 있는데, 아직 우리 고유(固有)의 이론적(理論的) 근거(根據)가 미흡(未洽)한 실정(實情)이다. 이에 저자(著者)는 한국의료기공(韓國醫療氣功)의 이론적고찰(理論的根據)를 마련하기 위해서 한국기공(韓國氣功)의 역사(歷史)를 시대순(時代順)으로 살펴보고, 한국기공(韓國氣功)의 이론적(理論的) 근거(根據)가 되는 ${\ulcorner}$한${\lrcorner}$ 사상(思想)을 검토(檢討)한 후(後), ${\ll}$삼일신고(三一神誥)${\gg}$와 ${\ll}$황제내경(黃帝內經)${\gg}$에 나타난 신(神)의 의미(意味)와 인체관(人體觀) 그리고 수련법(修鍊法)의 비교연구(比較硏究)를 통하여 다음과 같은 결론(結論)을 얻었다. 삼국시대(三國時代)에 활기(活氣)를 띤 민족고유(民族固有)의 신선도(神仙道)는 점차(漸次) 도교(道敎)의 영향(影響)을 받아 통일신라시대(統一新羅時代) 이후(以後) 점점(漸漸) 쇠퇴(衰退)되어 겨우 명맥(命脈)만 유지하게 되었으며, ${\ulcorner}$한${\lrcorner}$ 사상(思想)의 기원(起源)이 되는 삼대경전(三大經典)중 하나인 ${\ll}$삼일신고(三一神誥)${\gg}$에는 유(儒) 불(佛) 도(道) 삼교(三敎)의 원형(原形)이 포함(包含)되어 있었기 때문에 삼국시대(三國時代)부터 들어온 유(儒) 불(佛) 도(道)의 외래사상(外來思想)을 발전적(發展的)으로 수용(受容)할 수 있었다. ${\ll}$삼일신고(三一神誥)${\gg}$와 ${\ll}$황제내경(黃帝內經)${\gg}$을 비교연구(比較硏究)한 결과 기공(氣功)의 이론적(理論的) 근거(根據)가 되는 세 가지 측면(側面)에서 공통(共通)된 점(點)을 찾아볼 수 있었다. 첫째, 신(神)의 의미(意味)에 있어, 천신(天神)과 인신(人神)의 층차(層差)가 존재하면서도 서로 상통(相通)하고 있으며 신(神)의 작용(作用)을 세 가지로 구분(區分)한다는 면에서 논리구조(論理構造)가 일치(一致)되는 공통점(共通點)이 있었다. 둘째, 인체관(人體觀)에 있어, ${\ll}$삼일신고(三一神誥)${\gg}$의 기일원론(氣一元論), 진망이분론(眞妄二分論), 성(性) 명(命) 정(精)과 심(心) 기(氣) 신(身)의 삼분론(三分論)과 형식적(形式的)인 면에서 공통점(共通點)이 있었고 또한 삼진(三眞)인 성(性) 명(命) 정(精)은 삼보(三寶)인 심(心) 기(氣) 신(身)의 이치적(理致的)인 측면(側面)으로, 삼망(三妄)인 심(心) 기(氣) 신(身)은 삼보(三寶)인 정(精) 기(氣) 신(神)의 기능적(機能的)인 측면(側面)으로 이해(理解)할 수 있었다. 셋째, 수련법(修鍊法)에 있어, ${\ll}$삼일신고(三一神誥)${\gg}$에 나타난 지감(止感) 조식(調息) 금촉(禁觸)의 수련법(修鍊法)은 각각(各各) 한의학(韓醫學)의 병인(病因)인 내인(內因) 외인(外因) 불내외인(不內外因)을 조절하는 방법(方法)으로 이해(理解)할 수 있었다. 즉 지감법(止感法)은 인간(人間)의 감정(感情)과 마음 그리고 본성(本性)을 조절(調節)하는 방법(方法)으로, 조식법(調息法)은 인체내부(人體內部)의 기운(氣運)뿐만 아니라 인체내외(人體內外)의 기운(氣運)을 조절(調節)하는 방법(方法)으로, 금촉법(禁觸法)은 인체(人體)의 이목구비(耳目口鼻)와 자세(姿勢) 그리고 생활습관(生活習慣) 등을 조절(調節)하는 방법(方法)으로 이해(理解)할 수 있었다. 이상(以上)의 결론(結論)을 통(通)하여 ${\ll}$삼일신고(三一神誥)${\gg}$에 나타난 신(神)의 의미(意味)와 인체관(人體觀) 그리고 수련법(修鍊法) 등이 ${\ll}$황제내경(黃帝內經)${\gg}$과 공통(共通)된 기공(氣功)의 이론적(理論的) 근거(根據)를 가지므로 ${\ll}$삼일신고(三一神誥)${\gg}$는 한국의료기공학(韓國醫療氣功學)에 있어서 큰 의의(意義)를 가지고 있으며, 향후(向後)에도 지속적(持續的)인 연구(硏究)가 필요(必要)할 것으로 사료(思料)된다.

• 동의생리병리학회지
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• 제21권5호
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• pp.1356-1363
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• 2007

The purpose of the study was to identify the general status of Kigong organizations introduced on Internet. We have used www.naver.com, the biggest portal site in Korea and www.nice114.co.kr, which has the longest list of the telephone numbers to look up the organizations with the index of "Kigong and Danhak" and "Mediation". Among them we screened the organizations to have the list of organizations which have been established for more than 5 years, with more than 100 trainees and whether they published books or booklets regarding Kigong by the means of telephone conversation or home page access. The number of organizations identified by telephone and Internet with the indexes of Kigongdanhak and mediation was 852. The number of organizations that passed the primary criterion was 22, and that passed the secondary criterion was 8. Among the primarily screened organization, there are 5 focusing on mediation, 5 focusing on breathing, 3 focusing on Haenggong, 4 focusing on mediation and Haenggong, 4 focusing on breathing and Haenggong and 1 focusing on mediation and breathing. In secondarily screened organizations, they called their training method as Seondo, Shinseondo or Seonhak and origin of the training method as Dangun and Hwangwung. As Sambeop training of Jigam, Josik and Geumchok provide training methods which are a little different each other, the utilization rate was low although there are some organizations that have special training using Three Bibles. It was identified that there were many texts and writings that they took as training methods other than Three Bibles. Kigong training organizations based on Korean traditional ideologies are grounded on the Three Textbooks such as , , and and the concept of Hongikingan. This ideological ground is the study of Completion of Human Beings through physical and mental training and goes with Seondo, Pungryudo and Hyunmyojido.

• 대한의료기공학회지
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• 제4권2호
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• pp.153-186
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• 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.

• 혜화의학회지
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• 제23권1호
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• pp.57-69
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• 2014

This study is based on "Hoesamgyeong(會三經)", the interpretation of the Lecture on Truth of "Samilshingo(三一神誥:Korea's national scripture)". And the goal of this study is to arrange theoretical system of Korean traditional qigong training by doing research on the principles of qigong that are contained in Yookdaesungsang(六大成象) on the basis of Traditional Korean Medicine. Yookdaesungsang(六大成象) is the ideas that appeared for the first time in "Hoesamgyeong(會三經)". Yookdaesungsang(六大成象) refers to Kong(空), Yol(熱), Jin(震), Seup(濕), Han(寒) and Ko(固), which mean six elements of nature. And they correspond with Sung(性), Myoung(命), Jung(精), Sim(心), Ki(氣) and Shin(身) respectively, which are fundamental components of human beings according to the Lecture on Truth of "Samilshingo(三一神誥)". This has a thread of connection with the ideas of 'the unity of nature and human beings(天人合一)' or 'the correspondence between nature and human beings(天人相應)' in Traditional Korean Medicine. From the standpoint of modern science, what are more tangible such as Seup(濕), Han(寒), and Ko(固) are considered as changes in states of matter by activities, while what are relatively intangible such as Kong(空), Yol(熱), and Jin(震) are regarded as wave energy. And in the ideas of three yin(三陰) and three yang(三陽), on which the meridian system of Traditional Korean Medicine is based, Taeyang(太陽)-Soeum(少陰), Yangmyung(陽明)-Taeeum(太陰), and Soyang(少陽)-Gweoleum(厥陰) are respectively ins and outs of the human body and they keep the balance between yin and yang such as cold(寒)-hot(熱), dry(燥)-wet(濕), and slow(緩)-fast(急). As these cold(寒)-hot(熱), dry(燥)-wet(濕), and slow(緩)-fast(急) correspond with Han(寒)-Yol(熱), Jin(震)-Seup(濕), and Kong(空)-Ko(固), the correlation between Yookdaesungsang(六大成象) and the meridian system can be ascertained. As mentioned above, the principles of Qigong in "Hoesamgyeong(會三經)" are based on traditional ideas and accord closely with the principles of Traditional Korean Medicine. Therefore, further researches on the correlations between principles of Qigong unique to Korean tradition and Traditional Korean Medicine are required.