• Journal of Korean Medical classics
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• v.28 no.3
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• pp.89-106
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• 2015

Objectives : The aims of this paper are finding the meaning of Yanluozi's visceral figures on the internal alchemy and searching the relevance of the internal alchemy and Oriental medicine. And we would like to compare Yanluozi's visceral figures and anatomical knowledge. Methods : The First, we have found existing researches of visceral figures. And then we have selected figures to need in-depth study. So we have compared visceral figures of huangdibashiyinanjingzuantujujie and Yanluozi's. And analyzed informations relationg to internal alchemy in the ten xiuzhen books of zazhujiejing 18th vol. And we were divided something to represent the anatomical knowledge and internal alchemic theories. Results & Conclusions : Visceral figures of huangdibashiyinanjingzuantujujie are that integrated and supplemented Yanluozi's figures. And those were draw a picture to express internal alchemy theories. Front visceral figure and rear visceral figure of both literatures were drawn based on the anatomical knowledge.

• Journal of Korean Medical classics
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• v.24 no.5
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• pp.1-10
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• 2011

According to "Dongeuibogam(東醫寶鑑)", "the Shinnong Herb Bible(神農本草經)", "Chamdonggo(參同攷)", come to the conclusion about medical thought of "the Zhouyi Cantongxie(周易參同契)". Alchemy is a common field both on the eastern and western civilization, but a process of development is different. Ancient chinese alchemist made a study on external alchemy, but harmful consequences of external alchemy was consecutive, many scholars had turned their interest on internal alchemy which is related in human meridian biology and spirit. In the western alchemy has developed to make a study on analytic psychology and science of religion. Most importantly, the eastern and western alchemy have something in common what at the point of the perfection of self is similar, but the name is different, for example in the eastern alchemy we can be immortals and take a spiritual enlightenment with the elixir of life, in the western we can take a cure of souls as a christian. As for internal alchemy, "Cantongxie(參同契)" gives influence to the theories such as the theory of danjeon(lower part of the abdomen), evolution, aging, and life nurturing. Especially, the theory of danjeon shows such merit for studying since it is similar to triple energizers(三焦) and the theory of qi street(氣街) of oriental medicine. The study on "Cantongxie(參同契)" was achieved in Korea too, especially Chosun dynasty. "Candongkao (參同攷)" by Seo Myung-eung(徐命膺, 1716~1787) are representative. According to "Candongkao(參同攷)", Geon(乾), Gon(坤), Gam(坎), and Ri(離), the four trigrams for divination, each are affiliated with lungs, spleen, kidneys, and heart. Nowadays the study on alchemy correspond with modern trends, which are anti-aging and living without any disease. If processed mineral drugs is assured for stability, it can be used for incurable diseases such as cancer.

• The Journal of Korean Philosophical History
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• no.39
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• pp.143-168
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• 2013

The purpose of this paper is to study the succession and method of five-masters of southern school in transmitting the internal alchemy in Taoism which is established by Zhang Bo-duan. In history, the internal alchemy is divided into a few schools but all of them are under the umbrella of Zhang Bo-duan's alchemy. The five master's method has been consistent from Zhang Bo-duan to Seok Tae to Seol Do Gwang based on three reasons. First, they lived long while practicing the method. Second, they learned the method from their direct master secretly. Third, they kept practicing the individual method while staying in the secular world rather than in a religious body. I limit three of them Zhang Bo-Dan, Seok Tae, Seol Do Gwang as figures who practiced the pure internal alchemy. Thus I argue that the method stayed only for 200 years, arising from the late Dang Dynasty and disappearing in 1911, when Seol Do-Gwang was dead. This method can be instructed only to the appropriate figure, and the specific steps of method are taught through the oral instruction so that this method cannot be wide spread. Based on the fact that the time of practicing method is quite long and it needs intensive and constant efforts, it is difficult for a mundane person to practice and cope with the training. Jin Nam and Baek Ok Seom are believed that they belonged to the school of Shin So. Baek Ok Seom is regarded as a figure that made efforts to unite the school of Wei and the internal alchemy. However, he made lots of fabrication and discrepancy. Thus I state that Jin Nam and Baek Ok Seom need to be out in the succession and method of five masters of southern school in Taoism. Their changed method in quality needs to be organized in a new genealogy.

• The Journal of Korean Philosophical History
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• no.31
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• pp.53-86
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• 2011

Taoism exercised its influence and has made much progress apparently under the aegis of the Tang dynasty. But since the external alchemy, a traditional way of eternal life that they have pursued, met the limitation, they were placed in a situation where they needed to seek a new discipline. From this period to the early North Song dynasty, three religions have established the unique theoretical systems of their own theory of ascetic practices. They showed their own unique formats as follows. Neo-Confucianism established the theory of moral training, Buddhism did the theory of ascetic practices and Taoism had theory of discipline. By this time, a person who claimed the Intermixture of Three Religions composed the new system of theory of ascetic practice by taking advantage of other religions and putting them into his own view. Chen tuan established the theory of internal alchemy of Taoism and was the most influential figure in the world of thought since North Song dynasty. He clearly declared that he accepted the merits of other religions in his theory. He added I Ching of Confucianism in I Ching of secret of Taoism to stop the logical gaps during the process of disciplines in Taoism and took ascetic practices on mind of Buddhism into his system while he sought a way to integrate the dual structure of body and mind. The theory of Chen tuan's internal alchemy was training schema with stages of 'YeonJeongHwaGi', 'YeonGiHwaSin', and 'YeonSinHwanHeo' based on the concepts of vital, energy and spirit. The internal alchemy practice that Chen tuan was saying started from the practice of Zen to keep the mind calm with the basis of fundamental principles of interpretation of book of change according to Taoism. When a person reached the state to be in concert with all changes at the end of the silence and be full of wisdoms, he finally returned to the state of BokGwiMuGeuk by taking the flow of subtle mind and transforming it into energy. He expressed this process by drawing 'MuGeukDo'. Oriental philosophy categorized human into 'phenomenal existence' and 'original existence'. The logic of theory of ascetic practice has been established from these 'category of existence'. It would be determined whether it will return to 'original existence' or be stepped up from 'phenomenal existence' according to how the concept of 'self' or 'I' was made. Chen tuan who established the theory of internal alchemy in Taoism has established the unique theory of internal alchemy discipline and system of intermixture of three religions in this aspect. Today is called 'era of self-loss' or 'era of incurable diseases' caused by environmental pollution. It's still meaningful to review the theory of discipline of Chen tuan's connecting the body and the soul to heal the self, and keep life healthy and pursue the new way of discipline based on it.

• The Journal of Korean Philosophical History
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• no.29
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• pp.255-280
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• 2010

Zhang Bo-duan compiled about internal alchemy in Taoism. Although he lived in the mundane world, he wished to seek theory on neidan of Taoism(internal alchemy). After finding enlightenment, he elucidated that the enlightenment was a state of rising above world not needed to leave the world. After ages, he was admired as the founder of Taoism in Southern school and his Oh Jin Peon which contents internal alchemy was considered seriously to have more than 30 people who annotated with it until Ch'ing Empire. At his age of 80, he met the real person who gave him theory on neidan of Taoism(internal alchemy), its preface tells that he organized its main point, and then wrote Oh Jin Peon with it in 1075. Generally Zhang Bo-duan was known to leave three books as Oh Jin Peon, Guem Dan Sa Baek Ja, and Cheung Hwa Bi Mun, most of critics have been studying on the basis of them. However, it is not correct whether all of them is his writings and there is not exact analysis but simple belief about it. I think accuracy and details are indispensible in philosophical approach. The study not having verification about primary data is no more than a visionary projet which soon collapses. So the purpose of this study is adding the detail analysis on it and making its exact basis of philosophical approach. Zhang Bo-duan over his age of 80, became enlightened, in his old age handed down his student the secret as a record and theory on neidan of Taoism(internal alchemy). And not in his living but after his dying his status was soared. Because of his high status in internal alchemy Taoism, it seems that there are more interest in it and some published books which just leave his name. In this study, I accept Oh Jin Peon as a his real writing among unsure his writings and criticize systematically and classify its characteristics. And I demonstrate that Guem Dan Sa Baek Ja, Cheung Hwa Bi Mun couldn't be his real writings, these could be forgeries by posterity, with proposing some basis of the argument.

• Journal of Korean Medical classics
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• v.26 no.4
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• pp.237-251
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• 2013

Objective : Min fire(民火) is mentioned as a kind of fire that exists in human body, which rarely appears in traditional medical books. It was mainly mentioned as a fire in urinary bladder, and was referred to have some function in the process of qi transformation(氣化) in urinary bladder. As the concept of min fire was originated from the Taoist internal alchemy, this study will make a comparative research between the examples of min fire in medical theory and Taoist internal alchemy, and will find out the conceptual significance of min fire in medical theory. Method : Among traditional medical books, min fire appears in such books as Yixuerumen(醫學入門), Youyoujicheng(幼幼集成), Fengshijinnangmilu(馮氏錦囊秘錄), and also in some books of Taoist internal alchemy. Though rather brief and informal, they show us some information about the performance of min fire in human body. So based on the information about min fire that was acquired from those books, this study will apply the concept of min fire to the traditional dispute on the problem of qi transformation in urinary bladder. Result & Conclusion : The concept of min fire that is related to the problem of qi transformation in urinary bladder, shows well that qi transformation in urinary bladder produces not only urine but also the ascent of shuijing(水精). And it also shows well that min fire acts as a power for the qi transformation in urinary bladder, which would perform well in the cooperation with sovereign fire(君火). This can be presented as a theoretical basis that the power for the qi transformation in urinary bladder is basically prepared in urinary bladder itself.

• The Journal of Korean Philosophical History
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• no.50
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• pp.235-268
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• 2016

Gwon Geuk-jung wrote Juyeokchamdonggyejuhae(hereinafter Juhae) and established his Internal Alchemy(Nae-dan) Theory systematically in the former half of the 17th century. In its annotations, there are many quotes about Taoist books and figures, which leads to an estimation that the Chinese Taoist ideology must have exercised its influences on the formation of his Internal Alchemy Theory. It is thus needed to compare it with the Chinese Taoist ideology to have a clear picture of its characteristics and significance. The first step of the comparative research involved the estimation of Taoist books that Gown must have consulted and the examination of circumstances around Taoist books circulated in Joseon through the quotes in his Juhae, which were categorized into the ones that began with a book title, those that began with a name, and those that began in "In an old poem." They were compared with those of Dojang, and the results show that Gwon must have consulted various annotation books of Chamdonggye including Chamdonggyebalhui and various Taoist books including Gyujungjinam and Geumdandaeyo. The investigator then looked into Taoist books circulated in Joseon at the time when Gwon wrote Juhae and found a circumstance of circulation of annotation books of Chamdonggye by three families including Yu Yeom and collections of Taoist books including Doseojeonjip and Sujinshipseo. They were then compared with the Taoist books in the quotes of the author, and the results show that most of his quotes contained the Taoist books of Doseojeonjip. That is, the specific circumstances of books circulated in the former half of Joseon were clearly revealed in the quotes of Juhae. Of the Taoist books found in his quotes, Jin Chi-heo was most quoted, being followed by Jang Baek-dan, Seol Do-gwang, Jin Nam, Baek Ok-seom, and So Jeong-ji. It thus seems that Gwon was under the huge influence of Internal Alchemy Theory of Jin Chi-heo and Nam Jong.

• Journal of Korean Medical classics
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• v.26 no.3
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• pp.53-73
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• 2013

Objective : This study will analyze the constitution of Danxihuqianwan(丹溪虎潛丸) with the dragon-tiger and lead-mercury theory of Su Shi(蘇軾). It would help understand more the usage of Danxihuqianwan over the scope of Sa-nam and bo-buk(瀉南補北) theory that has been well known until now. Methods : This study tried to analyze the explanation about Danxihuqianwan in Yixuerumen(醫學入門) that had used the dragon-tiger and lead-mercury concept with the theory of this kind that appears in Sushenliangfang(蘇沈良方). Results & Conclusion: Based on the internal alchemy theory, Su Shi proclaimed that dragon[龍] corresponds to mercury[汞] Jeong(精) Hyul(血), and tiger[虎] corresponds to lead[鉛] Qi(氣). It is said to be in good position that dragon appears from fire and tiger is hidden in water. Su Shi also expalined the relation between dragon and tiger as the relation of water[水] and fire[火] between heart and kidney. As Li Yan(李梴) did, the dragon-tiger theory could be applied to the analysis about Danxihuqianwan, and it explains well the effect of this prescription that makes tiger hidden in water and thus help cure the diseases such as atrophy syndrome.

• The Journal of Korean Philosophical History
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• no.42
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• pp.197-232
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• 2014

Taoism is very political orientation from the start have. Internal alchemy has several factions, but southern school and northern school of taoism is typical of this. southern school begun from Zhang Bo-duan in north Song dynasty. Northern school is under Jin dynasty rule by Wang Chung-yang been established. Southern school did not create the platform, but northern school is developed mainly by the denomination from the first. Taoism is basically seek eternal life. Internal alchemy was created a unique discipline to reach the such stage with only Internal alchemy. Southern school's training methods were an elaborate series of logical structure with a counterpart, but northern school's methods is somewhat lacking logically. Southern school claim a training methods from the physical to mental through how to achieve it's ultimate goals, northern school took from mental to spiritual retreat methods that the way to achieve objectives. But northern school's theory of ascetic Practice is difficult to see that the contents are pure. Also, the labours of penance during his training process is the other way with Southern school. These differences are they closely associated with Confucianism and Buddhism, to understand the point of view. Southern school put a primary objective in the personal Practice, while northern school is fundamental to the relief of the people. This can see that has how long life times in southern school and northern school's main members. Because the members of southern school enjoyed great longevity, but northern school's main members was not enjoyed longevity. As a result, the southern school's flow is cut off and northern school became the center form a major organization in the history of china taoism. The southern school assimilated to the northern school. In a pure sense, host and guest's changed.

• Korean Journal of Acupuncture
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• v.28 no.4
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• pp.177-198
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• 2011

Objectives : The purpose of this study is to examine the theory of mind and body practice in Dan-Jeon-Ju-Seon from the point of views of Taoism, Buddhism, and Oriental medicine. Methods : An ideological background and development of Dan-Jeon-Ju-Seon was first examined. Then, the definition of, other descriptions of, and various locations of, Dan-Jeon were investigated. In addition, the theory of Qi movement of Shui Sheng Huo Jiang (ascent of water Chi and descent of fire Chi) in Dan-Jeon-Ju-Seon was taken into consideration from perspectives on the thought of Taoist Nei Dan (internal alchemy) and Oriental medicine. Finally, the characteristics of mind and body practice in Dan-Jeon-Ju-Seon. Results & Conclusions : Dan-Jeon in Dan-Jeon-Ju-Seon consists of three parts, upper, middle, and lower Dan-Jeon, which is related to Jing (sperm, essence) Qi (breath, eneregy) Shen (spirit, intellect) of our body. Jing Qi Shen is a crucial part in our mind and body, mind and body are connected by energy, and the energy flow is possible by ascent of water Chi and descent of fire Chi. Ultimately, Dan-Jeon-Ju-Seon is a method of practice to keep one's mind and body healthy, and its purpose is to do timeless meditation in our daily lives regardless of time and place.