• 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 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.

• Journal of Physiology & Pathology in Korean Medicine
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• v.31 no.1
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• pp.8-19
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• 2017

This study on "Wenbingtiaobian" covers identifying pattern of prescription, understanding system of multiple syndrome differentiations, characteristics of treatment and medicinal substances. The source books are "Korean translation of Wenbingtiaobian", "Modern Shanghanlun", "Jinkuiyaolueyishi", "Chinese Medicine Formulas". "Wenbingtiaobian" has system of multiple patterns including three energizer syndrome differentiation, classification of disease, six meridian syndrome differentiation and wei-qi-ying-xue syndrome differentiation. That describes cause, location, nature, power and transmutation of disease. Wei-qi-ying-xue pattern is meaningful to warm-heat disease and three energizer pattern is relevant to dampness-heat disease. The warm disease shows mostly yang brightness bowel syndrome and patterns of three yin viscera. In aspect of the heat disease, qi aspect pattern makes up the largest number of syndrome differentiation and have sometimes with bowel excess or fluid deficiency. And treatment for wei aspect pattern is primarily 'outthrust the pathogen with pungent-cool'. Deficiency cold pattern and cold pattern with dampness occupy most of cold patterns. And many dampness patterns are dampness-heat pattern in middle energizer and 'inhibited lung qi transforming' is major mechanism. Patterns with fluid deficiency in qi aspect syndrome appear mostly in upper or middle energizer and in xue aspect syndrome appear mostly in lower energizer and they form 20% of all syndrome differentiations. The treatment of clearing heat uses pungent-cool(cold) for upper energizer, sweet-cold for middle energizer, sweet(salty)-cold for lower energizer. The treatment of tonifying yin uses mostly salty-cold for middle or lower energizer. The treatment of outthrusting pathogen is applied to all the wei-qi-ying-xue aspect combined with other treatments by using pungent-cool(cold) and light herbs. Understanding diseases in the respect of syndrome differentiation can enhance understanding of modern diseases from a perspective of Korean Traditional Medicinal(KTM) and can make clinical application of KTM treatments easy. Data from this study are expected to be basic for standardization and systemization of KTM.

• CELLMED
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• v.2 no.2
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• pp.16.1-16.5
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• 2012

Fever in cancer patients is often due to the following causes: evil qi and toxity stagnancy, disorders of qi and blood, deficiencies of zang and fu organs, and the disorder of yin and yang. The treatments given to cancer patients with a fever are according to five: (a) Excessive inner heat and toxicants: remove heat and the toxicant, induce purgation. We use Cheng-Qi-Tang plus Qing-Wen-Bai-Du-Yin. (b) Tangle of damp and heat, and qi stagnancy: remove damp and heat, smooth the qi channel. We use Gan-Lu-Xiao-Du-Dan or San-Ren-Tang. (c) Obvious blood and heat stagnancy: remove heat and blood stasis. We use Xue-Fu- Zhu-Yu-Tang. (d) Deficiency of spleen qi, inner heat caused by a yin deficiency: nourish spleen qi and yin to remove the inner heat. We use Bu-Zhong-Yi-Qi-Tang or Xiao-Jian-Zhong-Tang. (e) Prominent yin deficiency and hectic fever: replenish yin and remove inner heat. We use Qing-Hao-Bie-Jia-Tang or Chai- Qian-Mei-Lian-San. The pathogenesis of fever in cancer patients is complicated. We can see both deficiency and excess in one differentiation. Therefore, we must make sure of it, then we can get the most effective treatment.

• Journal of Korean Medical classics
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• v.18 no.2 s.29
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• pp.159-167
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• 2005

By comparing ‘Jing Mai(${\ulcorner}$經脈${\lrcorner}$)’ and ‘Jin Fu(${\ulcorner}$禁服${\lrcorner}$)’, we are able to see that ‘Jing Mai’ has adopted many of its aspects from ‘Jin Fu’, which also enables us to conclude that ‘Jing Mai’ was made after 'Jin Fu', with the 'Ren Ying Cun Kou Mai Fa(人迎寸口脈法)‘ being considered important. 'Jing Mai' was made relatively late, during the last days of 'Xi Han(西漢)' or early days of 'Dong Han(東漢)'. Also 'Jing Mai' was written after 'Ying Qi(${\ulcorner}$營氣${\lrcorner}$)’. ‘12 Jing Mai’ in ‘Jing Mai’ is based mainly on 'Yin Yang Shi Yi Mai Jiu Jing(${\ulcorner}$陰陽十一脈灸經${\lrcorner}$)‘ and has also referred to other meridian theories, modifying it again by theories of 'Jin Fu' and 'Ying Qi', forming the 'Jing Mai Lian Huan(經脈連環)' part. The major change in '12 Jing Mai' is that '6 Yang Jing(6陽經)' enters the abdominal and thoracic cavity, directly relating to 'Liu Fu(六腑)'. 'Ben Jing(本經)'s connection to 'Ben Zang' is referred to as 'Shu(屬)' and connection to 'Ben Zang(本臟)' is referred to as 'Lou(絡)', clarifying 'Biao Li Guan Xi(表裏關系)' inside and outslde and 'Zang Fu Xiang He(臟腑相合)' congruency. Looking at the pathological condition view of ‘Jing Mai’, the writer of 'Jing Mai Pian' has renewed it and has erased repeated symptoms of 'Suo Seng Bing(所生病)' that appears in 'Shi Dong Bing(是動病)'. If the wrong adoption of theories of previous generations are corrected and parts which do not comply with the text's original meaning and parts that posterities added are deleted, the ancient acupuncture theory preserved in this book is still a precious treasure.

• Journal of Physiology & Pathology in Korean Medicine
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• v.19 no.5
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• pp.1154-1161
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• 2005

Yin Yang theory is the first and the last one to interpret diseases apply to treatment in oriental medicine. So it is regarded as the way of heaven and earth, the discipline of all things, the origin of change, the beginning of giving birth and death, the source of spirit. These regulatory passages are needed to compare with western medical physiology and analyzed whether it has scientific bases or not. The Yin Yang theory of traditional oriental medicine are summerized from the descriptions of Scripture of Documents, Ying Wei theory of Huangdi Neijing. Meanwhile up-to-date neurobiological and molecular genetic theories on circadian physiology are reviewed in western medicine. Sunshine is transferred through RGC to SCN, herein the central circadian rhythm is made by zeitgeber and interaction of melatonin secreted from pineal body and orexin from mp pan of hypothalamus. So HPA axis is activated and controlled under the circadian rhythm and affects peripheral tissues and cells of whole body through glucocorticoid hormones. First of all, the circadian rhythm makes the basic patterns of human life in biological and sociological meaning. It is almost same context with the record of the Scripture of Documents. Also the Ying Qi and Wei Qi is basically same with the sleep-awake mechanism, that is melatonin/orexin signal or per/clk/bmal/cry genes with circadian activation and activity of each organ's physiological function. Conclusively it can be said that Yin Yang is a priori principle of living things and the beginning of giving birth and death for activation of them biologically, as is described in Huangdi Neijing.

• 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.

• Proceedings of the Korea Water Resources Association Conference
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• 2005.09a
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• pp.68-69
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• 2005

• Journal of Korean Medical classics
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• v.13 no.2 s.17
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• pp.147-147
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• 2000

For the healthy body, Ying Qi(營氣) and Wei Qi(衛氣) in Jing Maei(經脈) correspond to change of the four seasong and the Five elements at the natural world, and their operation are each other closely connected with regular order. It it is violated this order, it brings about confusion of functional activities of Qi(氣機) and it has a effect upon the five regions of the heart, the lungs, the intestines and stomach(腸胃), the limbs, the head so each differently symptoms come out, this is given a name to wu luan(五亂). this volume are described symptoms and law of cure of wu luan(五亂) therefore this is so called wu luan(五亂). this volume is divided three chapters according to contents, what can be acquired are summarized so follows: 1. chapter deals with symtematic order of functional activities of qi(氣機) 2. chaper deals with what confusion of functional activities of qi(氣機) bring out disease of wu luan(五亂) 3 chapter deals with needle-steadying technique(刺法) of curing wu luan(五亂).

• Journal of Korean Medical classics
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• v.13 no.2 s.17
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• pp.148-154
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• 2000

For the healthy body, Ying Qi(營氣) and Wei Qi(衛氣) in Jing Maei(經脈) correspond to change of the four season and the Five elements at the natural world, and their operation are each other closely connected with regular order. It it is violated this order, it brings about confusion of functional activities of qi(氣機) and it has a effect upon the five regions of the heart, the lungs, the intestines and stomach(腸胃), the limbs, the head so each differently symptoms come out, this is given a name to wu luan(五亂). this volume are described symptoms and law of cure of wu luan(五亂) therefore this is so called wu luan(五亂). this volume is divided three chapters according to contents, what can be acquired are summarized so follows: 1. chapter deals with systematic order of functional activities of qi(氣機) 2. chapter deals with what confusion of functional activities of qi(氣機) bring out disease of wu luan(五亂) 3 chapter deals with needle-steadying technique(刺法) of curing wu luan(五亂).