• 동의신경정신과학회지
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• 제11권1호
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• pp.103-113
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• 2000

The aim of this study is to review the concepts of Jing(精) Qi(氣) Shen(神) Hun(魂) Po(魄) in the light of the Jungian psychology. According to the explanations of the Jungian psychology human beings have archetypes-a priori conditioning factors-in the collective unconscious. These archetyps are concerned with common concepts conceived by mankind about the fundamental elements which constitute the universe and the existence. The archetype is perceived in a symbol, hence Jing(精) Qi(氣) Shen(神) Hun(魂) Po(魄) also are these symbolic representations which had common background of mankind. The meaning of Jing(精) is emphasized as psychic and physical elements, and concerned with instinct. Qi(氣) corresponds to Jung's definition of libido as life energy. The concept of Shen(神) has the value of the self archetype as whole psyche's president principle. Hun(魂) and Po(魄) are intuitive notions of the Orient compared with Animus and Anima which are characteristic representations. However from a standpoint of autonomous energy as archetype the difference would be diminished. Considering each purpose of Hun(魂) and Po(魄) Hun(魂) has a intention of integrating the unconscious flux into consciousness while Po(魄) has a tendency toward instinct to secure a body. It is precious to recognize deeply that these concepts of jing(精) Qi(氣) Shen(神) Hun(魂) Po(魄) play an important part which mediate between the unconscious and consciousness, psyche and body as symbols.

• 대한한의학원전학회지
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• 제20권1호
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• pp.85-102
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• 2007

Zhang thinks human life consists of body(形) and Shen(神 spirit). Body comes from Jing(精), Shen comes from Qi(氣). The common basic of body and Shen is Qi. Thus the elements of human life are Jing, Qi and Shen. Among the three life elements, Jing is the lowest level. To preserve Jing is the key to Life Care. To preserve Jing, we should rest body and Shen, and Shen rules body, so to rest Shen is necessary to preserve Jing. When Jing is full, it converts to Qi, and Qi converts to Shen. Shen is ruled by mind(心), so mind sould be quiet. There is a gate through which Jing and Qi pass. It is called Mingmen(命門), and it sould be closed tight to preserve Jing.

• 대한한방소아과학회지
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• 제14권1호
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• pp.169-182
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• 2000

In children, the poor intelligence and failing of study from it raise problems in mentality, character and society. The poor intelligence and failing of study are closely connected with brain, Xin(心), Shen(神), Jing(精), Qi(氣). In this paper, studying causes of the poor intelligence and failing of study, through documents, I can obstain such conclusions. 1. Xin(心) takes charge of brain and manages life, mind and mentality. 2. Shen(神) controls mind and Jing(精) is the origin of life. So Shen and Jing must be built up for increase of memory and study. 3. For increase of intelligence and study, Qi(氣) must go round smoothly. 4. Causes of the poor intelligence and failing of study are the lack of blood, damage of Shen(腎), huo(火), phlegm etc.

• 대한한의학원전학회지
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• 제20권2호
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• pp.147-174
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• 2007

"Theory on the Sufficiency of Yang and the Deficiency of Yin(陽有餘陰不足論)" mainly instituted as follows: The 'Yang Qi(陽氣)' of the heaven(天) has changed to 'Qi(氣)', and the 'Yin Qi(陰氣)' of the earth(地) has changed to 'Xue(血)', 'Qi(氣)' is always sufficient and 'Xue(血)' is always deficient. 'The Always Sufficient Qi(氣常有餘)' means 'the fire always exists(常有火)', and 'the fire(火)' is 'the premier fire(相火)'. 'The premier fire(相火)' is always in men's body and causes 'activities(動)' which is the core characteristic in men's life, and in other side it always has opportunities to be made symptoms by 'the abnormal activities of the premier fire(相火妄動)'. In 'the always deficient Xue(血常不足)' , 'Xue(血)' is the 'Yin Qi(陰氣)' of liver and kidneys[肝腎] which is attached by 'the premier fire(相火)', as it means 'Xue(血)' and 'Jing(精)'. He suggested that 'the premier fire(相火)' is the power of human life, but if 'the premier fire(相火)' is not based on 'Yin Qi(陰氣)', it can not fulfill its function. So he thought that the maintenance and fulfillment of 'Yin Qi(陰氣)' is very important. In conclusion, "Theory on the Sufficiency of Yang and the Deficiency of Yin(陽有餘陰不足論)" explains the basic character of men's life which 'Dong Duo Jing Shao(動多靜少)', so 'the premier fire(相火)' which control 'the activities(動)' is always being and 'Jing Xue(精血)' which control 'Jing(靜)' is always scare.

• 혜화의학회지
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• 제20권1호
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• pp.65-68
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• 2011

A Case of dizziness treated with Singi-hwan is reported. Singi-hwan is an herbal formula historically used for Jing(精) deficiency in Traditional Korean Medicine and dizziness is a common symptom presented in patients with Jing(精) deficiency. An elderly patient diagnosed with senile dizziness was treated using Singi-hwan for ten consecutive days in Dunsan Oriental Hospital, and has shown positive outcome.

• 동양고전연구
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• 제41호
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• pp.445-476
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• 2010

이 글은 북송대(北宋代) 문인화(文人畵) 이론을 밝힌 "도화견문지(圖畵見聞誌)"와 "임천고치(林泉高致)"에서 화의(畵意)의 구조와 구성 원리를 분석하여, 예술적 독창성이 산출되는 구조를 살펴보는 것이 목적이다. 따라서 화의(畵意)의 구조와 구성 원리를 찾기 위하여 주요개념을 분석하고 의미를 관련시키는 것으로 이루어졌다. 지식인 화가가 화의(畵意)를 구성하는 것은 앎을 구성하는 것에 해당하였으며, "도화견문지"의 경우 유심(游心)의 '유(游)', "임천고치"의 경우 포유어간(飽游?看)의 '유(游)'가 화의(畵意)[앎]를 구성하는 원리로 기능한다는 것을 알 수 있었다. 화가의 마음이 '유(游)'의 원리로 구성하는 화의(畵意)는 "도화견문지"의 경우 물(物)에서 관찰과 궁리(窮理)로 정사(情思)를 구성하는 구조이고, "임천고치"의 경우 물(物)에서 흥(興)을 타고 입의(立意)하여 의사(意思)를 구성하는 구조로, 마음이 구성한 정사(情思)와 의사(意思)가 화의(畵意)에 해당하였다. 그리고 "도화견문지"의 경우 관찰과 궁리(窮理)단계, "임천고치"의 경우 흥(興)을 타는 입의 단계에서 지각작용을 기초로 화가는 주체적으로 새로운 내용을 구성하고 추가하여 화의(畵意)를 구성한다. 또한 화의(畵意)가 심미적 개별성과 예술적 독창성을 담보하게 하는 동인(動因)은 정(精)으로, 화가의 역량이라는 측면에서 살펴보면, "도화견문지"에서 정(精)은 기운생동(氣韻生動)의 경계를 얻는 역량을 의미하고, "임천고치"에서 정(精)은 사리(事理)를 분별하고 선택하는 역량을 의미한다는 것도 알 수 있었다. 이상으로, 두 화론의 창작원리는 회화예술 자체의 논리와 앎을 탐구하는 방향에 근거하고 있었음을 확인할 수 있었는데, 이는 송학(宋學)에서 주자학(朱子學)으로 이어지는 성리학(性理學)이 경전과 성인의 말씀을 모범으로 삼아 그것을 반복하는 앎의 방향을 추구한 것과는 분명한 차이를 가진다. 이글은 北宋의 지식인 화가들이 화의(畵意)를 구성하는 '유(游)'의 원리는 세계를 인식하는 한 가지 원리로 기능하였다는 것을 적극적으로 논의한 연구로서 의의를 가지며 이어지는 연구의 토대로 삼고자 한다.

• 대한한의학원전학회지
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• 제33권4호
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• pp.147-165
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• 2020

Objectives : The meaning of the verses '久而增氣' and '氣增而久' from the 『Suwen·Zhizhenyaodalun』 were studied to complement previous annotations. Methods : Based on problems uncovered in previous annotations, the verses "久而增氣, 物化之常也" and "氣增而久, 夭之由也" were examined in detail. Results & Conclusions : Previous annotations on the verse "久而增氣, 物化之常也" have conflicting opinions. Therefore, related contents in the 『Huangdineijing』 were examined to resolve and complement existing interpretations. The meaning of '久' in the phrase "久而增氣, 物化之常也," not only has a temporal meaning but also refers to the Jing process[精化｣. The Jing process is where the Jing Qi is used to produce Jing through a feedback process that results in enlivening materials such as Jing, Qi, and Blood. The phrase "氣增而久, 夭之由也" refers to an early death caused by expansion of rough Qi that has failed to go through the Jing process because of excessive greed and failure to follow the seasonal principle. These phrases from the 『Suwen·Zhizhenyaodalun』 reminds us that the Qi's Jing process is an important factor in determining longevity, shedding new light on themes such as the pattern of food intake, cultivation, longevity, treating before illness, prevention, etc., for today.

• 대한한의학원전학회지
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• 제30권1호
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• pp.135-144
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• 2017

Objectives : Various cultivation methods can be found suggested in Donguibogam(東醫寶鑑) Naegyeongpyeon(內景篇) ranging from Juchenhwahu(周天火候), massage(按摩), physical and breathing exercise(導引), fetal breathing(胎息), clicking teeth(叩齒), saliva swallowing (嚥液), sounding the celestial drum(鳴天鼓), Six words(六字訣), Seven step(七星步), God pillow method(神枕法), and Taoism. Methods : The cultivation methods in Donguibogam are mainly found in the first volume of Naegyeongpyeon, and some can be discovered in Oehyeongpyeon(外形篇) and Japbyeongpyeon(雜病篇). This paper aims to study the system and special features of the cultivation methods that unfold within the first volume of Naegyeongpyeon. Results : Donguibogam's cultivation methods are Jing-Qi-Shen cultivation method(精氣神養生法), and Naegyeongpyeon's Sinhyeong(身形) can be described as a collection of general remarks, and Jing(精), Qi(氣), and Shen(神) is dealt individually. The condition for Jing culvation is not to spill sperm, Qi cultivation is to control the breathing, and Shen culviation is having a calm mind. Conclusions : The Jing-Qi-Shen cultivation method of Donguibogam revolves around Taoism integrated with Buddhism. It places importance in the cultivation of the Inner Center(內丹), and emphasizes Shen in particular among Jing, Qi, and Shen.

• 대한한의학원전학회지
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• 제25권2호
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• pp.43-74
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• 2012

Objective : Due to the tendency of researchers to avoid anatomical approach to East Asian medical classics, their ideas on seminal pathways have not been clearly reconstructed yet. So we tried to concretely reconstruct the pathway of semen described in ancient East Asian classics. Methods : Besides analysing the literal description about seminal pathways, we gathered and classified the ancient Viscera Drawings drawn in East Asian countries - especially the drawings in lateral view, and morphologically analysed them with some literal material. Results : We found that there were 3 major streams in the ancient Asian ideas on the seminal pathways. The first one was the modality originated from Hwangjenaegyeong(黃帝內經), which suggested the semen flew out of the kidney. The second one was the modality arose under the influence of Taoist thinking, which suggested the semen was originated from the brain and spinal cord. The last one was revision of the first modality by Janggaebin(張介賓), which asserted semen was originated from the kidney, but was ejaculated via Myeongmun(命門). Conclusion : On the seminal pathways, there had been 2 types of ideas focussing on kidney and one idea focussing on brain and spinal cord in East Asian tradition.

• 대한한의학원전학회지
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• 제35권1호
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• pp.117-136
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• 2022

Objectives : The objective of this paper is to examine the pathology and treatment methods of tinnitus and deafness. Methods : Contents on the ears, pathology and treatment methods of tinnitus and deafness in the Donguibogam were examined. Results & Conclusions : Findings indicate that Kidney jing deficiency and problems of qi metabolism of the Kidney are at the root of tinnitus and deafness pathology. In treatment, once the primary symptoms are managed, the root, which is Kidney deficiency, needs to be improved, together with life style management. In the case of Heart-Kidney disconnection, the Heart must be collected while nurturing jing; in the case of yin deficiency and flaring, ministerial fire must be managed while tonifying jing and blood. If the cause lies in the Lungs and Kidney, they must be tonified, while in cases due to problematic water fluid metabolism, phlegm-fire or exterior pathogens, the Kidney needs to be dealt with even after treating the aforementioned causes.