• Journal of Sasang Constitutional Medicine
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• v.18 no.1
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• pp.11-21
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• 2006

1. Objectives This paper was written in order ro understand the conception on YangQi and YinQi in Sasang Constitutional Medicine. Specially that were focused on the discourse of the symptoms and diseases. 2. Methods We analysis YangQi and YinQi in Gabobon(甲午本) and Sinchukbon(辛丑本) of ${\ulcorner}$Dongyi Suse Bowon${\lrcorner}$ 3. Results and Conclusions The symptomatic-pharmacology of Soeunin and Soyangin was base on the master of reserving life(保命之主). YangQi is ascending Qi and YinQi is descending Qi. that conception is Qi of the large and small organ. And that is appeared hot or cold Qi in body. The influential competition of YinYang is focused on primordial Qi(正氣) of small organ in Gabobon. And focused on small organ's the primordial Qi of the exterior disease and large that of the interior disease in Sinchukbon. YangQi is divided to physiological that and patholgical that at the discourse on the Soyangin’s interior disease in the Sinchukbon. Because YinQi is in proportion to physiological YangQi and inverse proportion to pathological YangQi, physiological that is similar to weak and strong of YinQi that is the master of reserving life. So ascending Yang of Soyangin is more correct as ascending physiological that. YinQi is not divided to physiologica that and patholgical that at the discourse on the Soeumin's interior disease in the Sinchukbon like Soyangin's that. But there is more reasonable that divid physiological YinQi and patholgical that. So descending Yin of Soeumin is more correct as descending physiological that.

• Korean Journal of Acupuncture
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• v.31 no.3
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• pp.117-124
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• 2014

Objectives : The purpose of this study is to understand the meaning and the yin-yang properties of the six qi and the three yin and three yang as well as to understand the relationship between the six qi and the three yin and three yang. Methods : As the concept of six qi is the six climatic influences after all, I tried to grasp the yin and yang properties of the six qi on the basis of the meteorology and Yun Qi theory. Based on this I studied the concept and properties of the three yin and three yang. Results and Conclusions: (1) Among the six qi, cold and heat refer to temperature, dryness and dampness to humidity, and wind and ministerial fire to atmospheric pressure. Wind is an ascending air current while ministerial fire is a descending air current. Therefore, wind, heat, and dampness are the yang, and ministerial fire, dryness, and cold are the yin. (2) Three yin and three yang represent changes of ying and yang of all things following six qi changes. Simple deviation of qi can be described by yin and yang, but consequent changes in form required further developed concepts of three yin and three yang. In other words, the changes of the form caused by wind, heat, and dampness are namely reverting yin, lesser yin, and greater yin respectively, while the changes of the form caused by ministerial fire, dryness, and cold are expressed as lesser yang, yang brightness, and greater yang respectively.

• Korean Journal of Acupuncture
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• v.31 no.4
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• pp.208-217
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• 2014

Objectives and Methods : This study is to understand the properties and functions of twelve meridians. It aims to understand the meaning of the meridian names, and to study the properties of the six qi and the method of movement of the meridians by analyzing the six qi of the three yin and three yang from a meteorological perspective. The functions of twelve meridians based on the relationship between the operation of the internal organs and the meridians are then examined. Results and Conclusions : (1) The three yin and three yang includes the properties of six qi at the meridians. (2) The fundamental qi at reverting yin meridian lesser yin meridian and greater yin meridian has the properties of wind, heat and dampness, respectively, which are yang qi, while the fundamental qi at lesser yang meridian, yang brightness meridian and greater yang meridian has the properties of ministerial fire, dryness and cold, respectively, which are yin qi. (3) In the circulation of meridian qi, yang qi ascends at yin meridians while yin qi descends at yang meridians. (4) Three yin meridians belonging to the viscera help the function of intestines, which saves essence qi and then makes it go upward, while three yang meridians belonging to the bowels help the function of converting foodstuff and making it go downward. (5) In the human body, the internal organs play the primary role, and the meridians serve as helpers of the functioning of the internal organs by controlling the six qi.

• Journal of Physiology & Pathology in Korean Medicine
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• v.28 no.3
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• pp.346-354
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• 2014

The study was performed to determine the reliability and validity of the 'Qi Blood Yin Yang Deficiency Questionnaire (Qi Blood Yin Yang DQ)' for the 100 subjects with chronic fatigue. After 100 subjects respond to the 'Qi Blood Yin Yang DQ', Korean medical doctor classified the subjects into 4 groups such as Qi deficiency group, Blood deficiency group, Yin deficiency group and Yang deficiency group. 100 subjects were retested in the same way after 3 weeks. The reliability and the validity of the questionnaire were inspected. Internal consistency of the 'Qi Blood Yin Yang DQ' was excellent (Cronbach alpha 0.916). Test-retest reliability was good (intra-class correlation coefficient 0.699). Construct validity analyzed by exploratory factor analysis produced 4 factors, which were selected from eigenvalues that are greater than 1.0. The 'Qi Blood Yin Yang DQ' consisted of 4 factors. The factor 1, 2, 3 and 4 showed 'Qi deficiency', 'Yin deficiency', 'Yang deficiency' and 'Blood deficiency' respectively. The 'Qi Blood Yin Yang DQ' restructured in this study may provide a fundamental questionnaire and a further study is required for a more advanced, standardized and statistically proven questionnaire.

• Journal of Physiology & Pathology in Korean Medicine
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• v.27 no.2
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• pp.153-166
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• 2013

Yang deficiency pattern is a representative syndrome differentiation. This article is a study on to which categories of modern diseases yang deficiency is assigned by reference to modern clinical papers and the meaning of yang deficiency interpreted with a perspective of Korean Medicine and a modern perspective. Yang deficiency, yang qi deficiency, lack of yang qi and yang qi debilitation are the words found in "Nei Ching" and yang qi can be interpreted as something to warm, drive and arouse. Zhangzhongjing considered recovery or loss of Yang as the key to life in "Shanghanlun". Danxi proposed "Yang being liable to hyperactivity, Yin being insufficient" and emphasized pathological ministerial fire of Yang exuberance rather than physiological ministerial fire of Yang deficiency. Zhangjingyue proposed "Yang not being in excess, Yin being often deficient" and understood growth and decline of yin qi are all led by yang qi and put emphasis on true yin in addition to yang qi. Diseases of yang deficiency pattern are related with decline of metabolic level, hypofunction of internal secretion, disorder of immune function, disorder of automatic nerve system, sympathetic nerve inhibition, metabolic disorder of microelements, increase of cGMP, change of microcirculation, low speed of blood stream, kidney malfunction. Diseases related with kidney are sterility, polycystic ovary syndrome, spinal stenosis, edema, renal failure, IgA nephropathy, erectile dysfunction, nephritis, prostatitis, benign prostatic hyperplasia, decrease of adrenal cortical hormone by nephrotic syndrome, myelodysplastic syndrome. Disease related with heart are heart failure, arrhythmia, cardiomyopathy, atherosclerosis heart disease, hypertension, hyperlipidemia, pulmonary heart disease. Diseases related with spleen are irritable bowel syndrome, ulcerative colitis. Diseases related with liver are hypothyroidism, liver cirrhosis ascites, hepatitis B, chronic hepatitis, hepatic diabetes. Diseases related with lung are allergic rhinitis, cough variant asthma, bronchial asthma, pulmonary emphysema. And diabetes mellitus, metabolic syndrome, aplastic anemia, headache, encephalatrophy, Alzheimer's disease are also related with yang deficiency.

• Journal of Korean Medical classics
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• v.35 no.1
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• pp.59-79
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• 2022

Objectives : Huangyuanyu's interpretation of the six channel diseases of the Shanghanlun were examined based on contents on the six channel qi metabolism theory in his works, Shanghanxuanjie, Shanghanshuoyi, and Sishengxinyuan. Methods : Contents related to the six channel qi metabolism theory in the Shanghanxuanjie, Shanghanshuoyi, and Sishengxinyuan were extracted and examined to identify a fundamental principle from the perspective of the six channel qi metabolism theory. Characteristics of each of the six channel diseases were organized. Results : Huang's understanding of the six channel diseases in the Shanghanlun could be summarized by the six channel. Its features could be explained as following. First, in examining the principles of the controlling qi[司氣] and constitutionally influenced transformation[從化], the rise and fall of the body's yang qi was emphasized. Second, center qi[中氣] was considered important, the taiyin Spleen being the key to life and death. Third, the pathology of 'earth dampness/water cold/wood stagnation' due to weakness of the center qi was suggested. Fourth, the principle of boosting-yang-suppressing-yin was emphasized in treatment, with criticism of the nurturing-yin-extinguishing-fire method. Conclusions : In understanding the six channel diseases in the Shanghanlun, Huangyuanyu focused on the body's yang qi and center qi based on key theories such as the 'five circuits and six qi' and 'six channel qi metabolism' theories. His perspective could be helpful in understanding Zhangzhongjing's work more comprehensively.

• Journal of Korean Medical classics
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• v.35 no.4
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• pp.41-61
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• 2022

Objectives : This paper aims to examine the clinical meaning of treating with sweet medicinals where acupuncture fails, through studying the verse, "In case of both Yin and Yang deficiency, treat with sweet medicinals" in the Huangdineijing. Methods : Related contents in the chapters 「邪氣藏府病形」, 「根結」, 「終始」, 「經脈」, 「九鍼論」 of the Lingshu were analyzed threefold. The circumstances of the application of the "In case of both Yin and Yang deficiency, treat with sweet medicinals" principle to the late Han East Asian medicine as written in the Shanghanzabinglun were examined, and its meaning was explored. Results : The 'Yin Yang' in the verse could be substituted with the Five Zhang and Six Fu, Blood and Qi, Form and Qi, Form and Jing, Form and Zhi, etc. In patients with deficiency in Qi, Blood, Yin and Yang, we can observe external symptoms such as narrow pulse pattern, symptoms in the throat or below the throat, thirst, and coarse voice. To apply sweet medicinals is to supplement the Jing from food, Spleen and Stomach, Middle Qi and Earth Qi which produces and maintains Qi, Blood, Yin and Yang. Therefore, it is essential in treating disease patterns with deficiency in both Qi, Blood, Yin and Yang, and cannot be substituted with other means of treatment such as acupuncture, moxibustion, and other manipulative therapies. Conclusions : Sweet medicinals were applied in disease patterns with throat thirst and narrow pulse patterns which could not be managed with general acupuncture or moxibustion in the time of the Huangdineijing's publication, as it holds the Earth virtue which could harmoniously supplement the body's Qi, Blood, Yin, and Yang. Later its application broadened, treating various conditions accompanying Qi, Blood, Yin, Yang deficiency, which expanded potential of medicine and contributed to the generalization of drug treatment.

• Journal of Sasang Constitutional Medicine
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• v.8 no.1
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• pp.43-56
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• 1996

As considering a study of the So-um-In and So-yang-In desease, I know each of Extra-disease (表病) and Intra-disease (裏病). I takes serious view of the Extra-Intra-Um-Yang-Up-Down (表裏陰陽升降). I try to join costitutional disease to the parts of human body, which base on the theory on Sa-sang constituional Medicine. And I make some diagrams of them. They could be summerized as follows. 1.The Extra-qi (表氣) is four-viscera (四臟) and four back parts of hurman body (後四海). The Intra-qi (裏氣) is four-digestive organs (四腑) and four fore parts of human body (前四海). 2. It is important that Yang-qi (陽氣) go up at So-um-In Extra-disease (少陰人 表病) and Um-qi (陰氣) go down at So-yang-In Extra-disease (少陽人 表病). And It is important that Um-qi (陰氣) go down at So-um-In Intra-disease (少陰人 裏病) and Yang-qi of Large Intestine (大關局) go up at So-yang-In Intra-disese (少陽人 裏病). 3. Looking into the Extra-disease, ◈ Sin-Yang-Gon-Yiel (腎陽困熱) and Ha-Cho-Chuk-Hyel (下篇蓄血) of So-um-In disease are the disease that Yang-qi don't go up from the buttock. So-Yang-sang-Pung (少陽傷風) of So-yang-In disease is the disease that Um-qi don't go down from the upper back. ◈ Yui-Ga-Sil (胃家室) of So-um-In disease is the disease that Yang-qi don't go up from the lower abdomen Gyel-Hung (結胸) of So-yang-In disease is the disease that Um-qi don't go down from the thorax. ◈ Mang-Yang (亡陽) of So-um-In disease is the disease that Yang-qi don't go up from Intra-qi so it go out to the Extra-qi. Mang-Um (亡陰) of So-yang-In disease is the disease that Um-qi don't go down from the Extra-qi so it go into the Extra-qi. ◈ Dea-Jang-Pa-Han of So-um-In disease and Sim-Ha-Gyel-Hung (心下結胸) of So-yang-In desease are half of Extra-qi and Inrea-qi. 4. Looking into the Intra-disease, ◈ The Intra-disease of So-um-In is Tae-um symtom (太陰證) and So-um symtom (少陰證). The So-um symtom is more severe than Tae-um symtom because a cold wave of Large Intestine (大腸冷氣) involve a warm wave of Stomach (胃局). ◈ The Intra-disease of So-yang-In is not to go up Yang-qi of Large Intestine. Deficit of Yang-qi from Large Intestine which go up at Stomach is more sever than deficit of Yang-qi from Stomach which go up at extremes.

• Journal of Haehwa Medicine
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• v.22 no.1
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• pp.23-36
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• 2013

J$\bar{i}$n ji$\acute{e}$(根結) has been recognized as one of a meridian pathway. If you want to study a defense qi(衛氣) and nutrient qi(營氣)'s nature, function and operation, you could find a relationship of J$\bar{i}$n ji$\acute{e}$(根結) and the defense qi(衛氣). We proposed that, especially, J$\bar{i}$n ji$\acute{e}$(根結) has got a close relationship with a operation of the defense qi(衛氣). The ji$\acute{e}$(結) of three yang(三陽) located in ears and eyes, that are a starting point of the defense qi(衛氣) operation in the daytime and a one of five sense organs(五官). Gin, Liu, Zou and Ru (根, 溜, 注, 入) of the three yang(三陽) distinguished between the three yang(三陽) in the extremities. and in the symptoms of a disease of the three yang(三陽) on the bolt - leaf - hanges(關闔樞) theory, Greater yang(太陽) is related to the skin and flesh, Yang brightness(陽明) is related to the flesh and Lesser yang(少陽) is related to the muscle or bone. These skin, flesh, muscle and bone belonged to the five bodies(五體). The five bodies(五體) have relationship with the defense qi(衛氣)'s operation and function part. The ji$\acute{e}$(結) of three yin(三陰) located in neck, chest and abdomen. If we could catched the concepts on the ji$\acute{e}$(結) of three yin(三陰) and The Gin, Liu, Zou, Ru and ji$\acute{e}$(根, 溜, 注, 入, 結) position of three yang(三陽) altogether, we could suggested the theory of the entire area completed in the surface of body. so the defense qi(衛氣)'s protecting function of the whole body surface is achieved. In the symptoms of a disease of the three yin(三陰)'s the bolt - leaf - hanges(關闔樞) theory, greater yin(太陰) and reverting yin(厥陰)'s symptoms indicates the defense qi(衛氣)'s main action of a chest and abdomen. And lesser yin(少陰)' symptoms is about a vessle, that is not to mention on the five bodies(五體) of the three yang(三陽)'s symptoms, so here is mentioned the relationship of the defense qi(衛氣) and the five bodies(五體) strengthened. In the "J$\bar{i}$n ji$\acute{e}$ chapter(根結編) of Lin Shu(靈樞)", as the meridians of the foot (足經) was described, except the meridians of the hand(手經), it is reasonable to infer that the defense qi (衛氣) is relevant to the meridians of the foot(足經) than the meridians of the hand(手經).

• Journal of Acupuncture Research
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• v.23 no.5
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• pp.31-37
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• 2006

Objectives & Methods : We investigated the cases for which spleen tonifying Sa-Am acupuncture was applied in ${\ulcorner}$Sa-Am-chim-gu-jeong-jeon(舍巖鍼灸正傳)${\lrcorner}$ and classified them according to the concepts of cold-heat & deficiency-excess for a better understanding of the application of spleen tonifying Sa-Am acupuncture. Results : 1. Tonification of Spleen Sa-Am acupuncture can be used to treat heat syndromes such as deficient fire caused by collapse of the spleen qi, stagnation of evil qi or spleen yin deficiency, by way of tonifying spleen qi, activating the flow of qi and blood or harmonizing spleen yin and yang. 2. Tonification of Spleen Sa-Am acupuncture can be used to treat cold syndromes such as weakness of spleen yang by way of promoting fire to generate earth, strengthening spleen yang and raising the clear yang. 3. Tonification of Spleen Sa-Am acupuncture can be used to treat deficiency syndromes such as malnutrition or poor appetite caused by spleen deficiency by way of tonifying spleen qi. 4. Tonification of Spleen Sa-Am acupuncture can be used to treat excess syndromes such as stagnation of qi and blood, abdominal mass or toxication by way of tonifying spleen qi and promoting the flow of qi and blood.