• 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.32 no.4
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• pp.67-90
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• 2019

Objectives : This study aims to summarize Tang Zong-hai's Qi transformation theory of the Six meridians through his book "Shanghanlun Qianzhubuzheng傷寒論淺注補正" where he integrated Western anatomy with the Qi transformation theory of East Asian Medicine to interpret Zhang Zhong Jing's "Shanghanlun(傷寒論)". The objective is to assist clinical application. Methods : Focusing on the contents of disease of the six meridians in the "傷寒論淺注補正", Tang's theories on the function of Zangfu(臟腑), Opening-Closing-Pivot(關闔樞), Inter-communication of Zangfu(臟腑相通), the Twelve Meridians(十二經脈) from his other publication "中西匯通醫經精義" were examined and related to in the process of explaining Qi transformation theory in detail. Results : 1. The Qi transformation function of the Taiyang meridian is related to "膀胱者, 氣化則能出" where the Small Intestine and Bladder inter-communicate. 2. The Qi transformation function of the Yangming meridian is related to the control of dryness and dampness through the Qi transformation of "陽明不從標本, 從乎中." 3. The Qi transformation function of the Shaoyang meridian is related to the Life-Fire function of the Triple Energizer-Gallbladder-Pericardium coalition through "少陽屬腎." 4. The Qi transformation function of the Taiyang meridian refers to the Heart Fire nurturing the Spleen Earth by creating 膏油 through veins. 5. The Qi transformation function of the Shaoyin meridian is related to the controlling of the Nutrient Qi(營氣) and Defense Qi(衛氣) through '心主血脈, 腎主元氣.' 6. The Qi transformation function of the Jueyin meridian is related to the ability of 和風 which results from '陰盡陽生' to harmonize and control the balance of Water Coldness(水冷) and Fire Heat(火熱). Conclusions : Tang's Qi Transformation Theory of the Six Meridians is his key theory explained from the perspective of Qi transformation of disease in the six meridians of "Shanghanlun", closely related to basic theories such as theory of Zang form(臟象學說), Opening-Closing-Pivot(關闔樞), Inter-communication of Zangfu(臟腑相通), the Twelve Meridians(十二經脈) of East Asian Medicine.

• 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 Korean Medical classics
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• v.26 no.1
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• pp.39-45
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• 2013

Objective : This article is based on a formula taken from Essential Prescriptions of the Golden Chamber(金匮要略). Shen Qi Pill(肾气丸) is generally used for such deficiency cases as: consumptive diseases, xiaoke(消渴) (waisting, thirst), beriberi, urinary problems during pregnancy, phlegm and so forth, and its main purpose is to treat Kidney Qi depletion, Qi transformation disorders, without obvious hot/cold appearance patterns. Method : Mainly through the literature study of related treatise on IInner Canon of the Yellow Emperor's internal classic(黃帝内经) and The Essential Prescriptions of the Golden Chamber. Result : According to the Yellow Emperor's internal classic, the Kidney has three main functions, storing essence, controlling the waters and holding Qi. Shen Qi Pill's(肾气丸) source formula is intended to supplement even though its constituent herbs aren't the warming type. To reinforce the Qi's transformation ability is considered to be a main function of the kidney organ, and in clinic, diagnosed kidney related problems and its treatment process are mainly associated with warming to help the Qi transforming. Conclusion : Thus recovering the kidneys Qi's transformation function is part of the process to eliminate diseases. Just cause the Kidney is deficient we shouldn't think immediately of using warming supplement herbs.

• Journal of Korean Medical classics
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• v.24 no.6
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• pp.39-47
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• 2011

The study is a new way of treating and preventing various diseases and promoting health by means of music specially picked and designed to produce Qi fitting to an individual person in the areas of the structure of human body, physiological function, pathological change, diagnosis and treatment. Oriental medicine music therapy is based on the concept and methodology of the Oriental Medicine, actually meaning the Oriental Medicine, that is specialized in controlling the human biological energy, the Qi, and in coordinating human body and mind which are easy to be unbalanced. The seven emotions affect the change of Qi. The weakness and strength of seven emotions can induce constraint of Qi, the seven emotions music therapy and relieving constraint music therapy can be used in this case.

• Journal of Korean Medical classics
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• v.30 no.1
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• pp.57-85
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• 2017

Objectives : In relation to Qi and Humor, the paper makes a new suggestion of the Mechanism of Qi and Humor. The paper's objective is to establish a theoretical framework of the Mechanism of Qi and Humor with an aim of providing useful insights on understanding the symptoms of illness displayed by Taeumin.. Methods : A number of materials from Lee Je Ma's Dongyisusebowon, Dongyisusebowon sasangchobonkwon, and texts within Dongmuyoogo that deal in Qi and Humor will be reviewed. Results : Along with the Mechanism of Water and Food, the Mechanism of Qi and Humor is a comprehensive concept that sustains life activities. In more detail, the Mechanism of Qi and Humor can be considered as a mechanism that takes a more active role in controlling the elements that composes the body. Conclusions : Through a basic research on the Mechanism of Qi and Humor, the paper pondered the possibility of Taeumin's symptoms of illness. Based on this result, future theoretical studies on the Mechanism of Qi and Humor should lead to the research of Taeumin's symptoms of illness.

• Journal of the Korean Society of Radiology
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• v.1 no.2
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• pp.55-69
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• 2007

A Study about the Effect of the Kwang-Dong Qi-Gong Therapy in Bariatrics. The purpose of this study is to find out what effects the practice of Qi-Gong shows in controlling obese that is one of the main causes of adult disease. In this study, the researchers chose some overweight or obese subjects over 17 years and divided them into two groups, and gave 4 weeks of twelve treatments to one group with Kwang-Dong Qi-Gong therapy developed by Hong Seong-Gyun in Kwang-Dong, and did not give any treatment to another group. And the effects were evaluated by comparative analysis. Before and after the treatments, the researchers measured the height, weight, body fat, BMI(Body Mass Index), hip size, etc. of two groups of them. And the health condition and eating habits of each persons of the two groups were examined before the experiment, and the difference of eating habits between the two groups was investigated in the course of the experiment, and the effects of the therapy that the treated group felt is investigated with an questionnaire sheet after the experiment. The following shows the result of the comparative analysis about the experiment 1. The result of the experiment about the effect of Kwang-Dong Qi-Gong therapy treated to control overweight or obese shows that : a) The height, body weight, BMI, body fat index, chest size did not make any statistically meaningful difference. b) The measurements of hip, waist, forearms, thighs, calves, and ankles made meaningful differences. 2. In the course of the experiment, the eating habits of the two groups did not make any significant difference except the frequency of dining together. 3. The effect of Kwang-Dong Qi-Gong therapy for the group that was given 12 treatments shows that : a) Regarding the change of their defecation, 81% of the subjects in the treated group said 'Yes' and 19% said 'No', that is most of subjects answered positively. b) Before the experiment, three subjects of the treated group had been taking medicine, but after the practice of Kwang-Dong Qi-Gong therapy, they appeared to stop taking medicine. c) 87% of subjects in the treated group said that they 'feel well' after he practice, 13% said that they 'did not feel well', that is most of subjects were satisfied with Kwang-Dong Qi-Gong therapy. d) 81% of subjects in the treated group replied that they 'feel peaceful in mind' after the practice, 19% replied that they 'did not feel peaceful in mind.'

• Journal of Society of Preventive Korean Medicine
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• v.10 no.2
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• pp.11-17
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• 2006

TIn the study of Yangseng(養生) and Relaxation therapy, the results were as follows : According to the traditonal oriental medical theory, Oriental medicine focused on Yangseng(養生). Especially vital-energy is able to resist the disease and adapt to the environment and assist the healing of the body. Relaxation theraphy is a kind of Qigong. And it is not only breathe, but also accumulate the vital energy in the body, Which is also called "genuine qi(眞氣)" or "internal qi(內氣)." The therapy is based on controlling of Sprit(神), Breathing(呼吸), Mind(心). And it is in harmony with Qi-circulation(氣-循環), so smoothing the circulation of meridians, strengthened Essential-material(精), Qi(氣), Sprit(神). The Relaxation theraphy made the body and mind relaxed, and it is helpful of preventation of disease and mental health. And it treats neurosis, somatoform disease, it uses main or helpful therapy of various disease, elevates health mental concentration. And it is more effective by application of music, aroma, taping, psycho-therapy.

• Journal of Sasang Constitutional Medicine
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• v.15 no.2
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• pp.1-8
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• 2003

1. Objects of Research This research is purposed to find role and treatment mind of Sasang constitutional medicine in human genome age, through summarizing recognition of human and etiology. treatment on diseases proposed in Sasang constitutional medicine 2. Methods of Research It was researched as bibliologically with Dong-mu's chief medical writings such as ${\ulcorner}Dongyi$ Soose Bowon(東醫壽世保元)${\lrcorner}$, ${\ulcorner}$Dongyi Soose Bowon Sasang Chongyun(東醫壽世保元四象草本卷${\lrcorner}$. 3. Results and Conclusions 1. The outlook on human of Sasang Constitutional Medicine was completed in the base on Confusianism and it recognized that human is consisted with congenital element based on 'Human nature-shape' and acquired element based on Knowledge-Acting. Dong-mu emphasised acquired element than inborn element. 2. Sasang Constitutional Medicine is thought that we ran overcome inborn limitation of each constitution through moral culture of aposteriori Knowledge-Acting. and that self-correction is methods which is applied to treatment of disease recovering Essential Qi of each constitution with moral culture of personality 3. Sasang Constitutional Medicine is recognizing Essential Qi by main standard that foretell prognosis of disease and emphasize recovery of Essential Qi through self-correction than way of 'Assisting-Good Qi' and 'Removig-Bad Qi' in treatment of disease. 4. Self-correction can be divided into non-herbal self-correction and herbal self-correction. Non-herbal self-correction is to control greed by aposteriori Knowledge-Acting and herbal self-correction is to recover Essential Qi by herb. 5. It is thought that the present constitutional disease is consisted by accumulating life habit nature of a disease of ordinary times, and Sasang Constitutional Medicine that present constitutional disease is treated through administration of life habit nature of a disease of ordinary times in Sasang Constitutional Medicine. 6. Treatment mind to correct oneself into Golden Mean through controlling Knowledge-Acting in Sasang Constitutional Medicine may get into important treatment guide of gene medicine age.

• Journal of Sasang Constitutional Medicine
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• v.14 no.3
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• pp.1-6
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• 2002

1.Objects of Research This research is purposed to find methods of treatment on serious diseases, through summarizing etiology, classification and treatment on serious diseases proposed in Sasang constitutional medicine 2.Methods of Research It was researched as bibliologically with Dong-mu's chief medical writings such as ${\ulcorner}$Dongyi Soose Bowon(東醫壽世保元)${\lrcorner}$, ${\ulcorner}$Dongyi Soose Bowon Sasang Chobongyun(東醫壽世保元四象草本卷)${\lrcorner}$ 3.Results and Conclusions 1. The principle of treatment in the previous medicine is to treat each disease by 'Assisting-Good Qi' and 'Removig-Bad Qi'. but The principle of treatment in Sasang Constitutional medicine is to manage incurable disease by helping 'Essential Qi of each constitution(體質正氣)' 2. Incurable disease is classified into a chronic disease by 'Nature(性氣)' and a acute disease by 'Emotion(情慾)'. Both diseases became serious through 'Noi-Ok(牢獄)' and 'Wi-Gyoung(危傾)'. A chronic disease is much in the middle years of life and become senile disease. A acute disease is much in the young years of life and make patients die young. 3. prognoses of incurable disease are different from degree of Inherent vitality(命脈實數) and term of disease. The case in which Inherent vitality is exhausted is thought that is unable to treat. 4. The prevention of incurable disease Is more important the treatment of one in Sasang Constitutional Medicine. but if incurable disease is caught, Medicine(醫藥) and management(調養) must be used together for treatment of incurable disease. Medicine is more important in the level of 'Noi-Ok(牢獄)' and management is more important in the level of 'Wi-Gyoung(危傾)'. 5. Therefore, incurable disease should be treated by method that 'Essential Qi of each constitution(體質正氣)' is recovered and declination is removed through 'controlling mind(治心) and correcting Qi(正氣), so then the state of 'Golden mean(中庸)'　is reached.