• Journal of Acupuncture Research
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• 제17권1호
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• pp.175-187
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• 2000

PyoBon GeunGyul - one of the twelve regular meridians theory - play a important role on the principle of point selection and point prescription in acumoxibustion. PyoBon explain the connection of the concentration and diffusion of channel qi, GeunGyul explain the relation of both poles of channels flow. So, Geun and Bon means the starting point of channel qi, and Pyo and Gyul means the terminal point of channel qi. But the flow of channel qi on PyoBon GeunGyul different from today's circulation courses of twelve regular channels based on Kyungmaek(經脈) chapter of Youngchu. Thus this study investigate the contents of PyoBon GeunGyul and consider its connection with channel flow. The results are as follows : 1. PyoBon GeunGyul theory explain that the relation of the limbs and trunk at meridian and emphasize that the connection of meridian and the importance of the limb acupoints. 2. PyoBon GeunGyul theory can be understandable in the view of the primordial qi and explain that the primordial qi of twelve regular channels acts from the limbs to the trunk. 3. PyoBon GeunGyul theory is based on the system of primordial qi channel which circulates from fingers and toes facing toward heart or the head, different from today's circulation courses of twelve regular meridians. 4. PyoBon GeunGyul theory act as a basis of principle of a part or distant point selection which applicated widely in acumoxibustion.

• 대한한의학원전학회지
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• 제26권3호
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• pp.11-18
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• 2013

Objective : This paper was designed to confirm the relation between Li Dong-yuan(李東垣)'s theory of internal injury(內傷學說) and Neo-confucianism(新儒學)'s academic orientation, particularly Zhang Heung-qu(張橫渠)'s 'Qi-monism(氣一元論)'. Method : Through a comparative literature review, I searched for the commonality between Li Dong-yuan(李東垣)'s theory of internal injury(內傷學說) and Neo-confucianism(新儒學)'s academic orientation, particularly Zhang Heung-qu(張橫渠)'s 'Qi-monism(氣一元論)', and also examined the difference in the meaning of 'Primordial Qi(元氣)' in Qi-monism and that Lee Dong-yuan proposed. Result & Conclusion : The central theme of Neo-confucianism, 'Staying on the Golden Path(允執厥中)', has a commonality with Li Dong-yuan's theory of internal injury that emphasized Primordial Qi, and the concepts of "Great Vacuity as Qi(太虛卽氣)", "Two Properties Inherent in a Single Object(一物兩體)", and "the Nature of Acquired Disposition(氣質之性)" have commonality with the concepts of "The Given from the Vacuity of Natural World(所受於天)", Up & Down Movement(升降運動), and Yin Fire(陰火) of Primordial Qi in Li Dong-yuan's theory of internal injury respectively. However, the concept of Primordial Qi in the Theory of Qi-monism refers to the building blocks of all things in the universe, whereas the concept of Primordial Qi that Li Dong-yuan proposed has no meaning of component of body but driving force that maintains the phenomenon of life.

• 사상체질의학회지
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• 제15권2호
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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.

• 사상체질의학회지
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• 제18권1호
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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.

• 동의생리병리학회지
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• 제21권5호
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• pp.1057-1064
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• 2007

Traditionlly Radix Ginseng has been known to Qi-tonic medicine. Practically Radix Ginseng is listed in Shinnongbonchokyeong as the medicine for replenishing the Primordial-Qi, tranquilizing the mind and improving mental power. However, when we consider the text of prescriptions that contained Radix Ginseng in Jangjoongkyeong's Sanghanlon, Radix Ginseng had not been conjugated to replenish the Primordial-Qi. On the other hand, Yoshimasu todo had been taken up the position that Radix Ginseng in Sanghanlon was conjugated to treat Shimhabikyeong. Accordingly, author studied about practical use of Radix Ginseng in Sanghanlon based on Yakjing and Yoochuibang that Yoshimasu todo's writing. The result of study are summurized as follows. Jangjoongkyeong conjugated ginseng to treat Shimhabikyeong in Sanghanlon. The prescription that Shimhabikyeong was not mentioned is thought as it was omitted from the text. Jangjoongkyeong conjugated the bitter taste ginseng to treat Shimhabikyeong. Shimhabikyeong is abdominal diagnosis that the patient feel a subjectively blocked sensation and below the Kumi becomes hard as solid.

• 대한한의학원전학회지
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• 제29권3호
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• pp.101-111
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• 2016

Objectives : In this study, the meaning of Movement Qi between kidneys(腎間動氣) in Huangdineijingtaisu(黃帝內經太素) is researched for the purpose of understanding the differences between Huangdineijingtaisu and Nanjing(難經). Methods : The annotations related to Movement Qi between kidneys in Huangdineijingtaisu were selected and analyzed to overview the historical changes of the definition. Results : The meaning of Movement Qi between kidneys in Huangdineijingtaisu is not different from that of Nanjing basically, however, Yang Shangshan(楊上善) suggested additional new meanings including penetration meridian(衝脈), pass way for vital energy(氣街), visceral exhaustion pulse(眞藏脈) and so on. Conclusions : The reason that Yang Shangshan explained the circulation of primordial energy(原氣) focusing on penetration meridian is that he tried to connect the actual functions about Movement Qi between kidneys to clinical treatment than the ideal concept in Nanjing.

• 동의생리병리학회지
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• 제19권1호
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• pp.69-74
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• 2005

In Oriental medicine the primordial Qi and the defensive Qi are considered as important for immunity. Therefore it is anticipated that the improvement of the primordial Qi and the defensive Qi can enhance the ability of immune cells. This experiment was conducted to investigate how Ginseng Radix, Astragali Radix, Atractylodis Rhizoma Alba, Glycyrrhizae Radix, representative of Qi tonifying herbs, affect the immune system in terms of controlling and balancing immune cells. Using the MTS assay, increased proliferations were observed from herbal treated cells, among which Gins-eng showed the highest proliferation. When splenocytes were activated with anti-CD3 plus herbal extracts, levels of IFN-g and IL-4 were increased but those of IL-2 showed little change compared with the control cells. Levels of IL-2, IFN-g and IL-4 were increased in purified CD4 T cells when activated with anti-CD3/anti-CD28 but at $100\;{\mu}g/ml$ of Astragali and Atractylodis, levels of IL-2 were decreased by 11% and 42%, respectively and those of IFN-g were decreased by 55% and 12%, respectively. Under Th1/Th2 polarizing conditions, levels of IFN-g in Th1 cells treated with herbal extracts were all decreased but when it comes to IL-4, its levels were increased in Ginseng and Glycyrrhizae treated cells but decreased in Astragali and Atractylodis treated cells. Taken together, the data show that compared with other qi tonifying herbs, Ginseng and Glycyrrhizae have a tendency to favor Th2 cell differentiation in vitro.

• 대한한의학원전학회지
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• 제31권2호
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• pp.141-153
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• 2018

Objectives : Acupuncture therapy's reinforcement and reduction method is now widely used in the clinical practices. Meanwhile, there has been a voice of concern since the past that acupuncture has no reinforcement. This thought has not been given enough discussion, and the paper attempts to remedy this absence and verify the validity of the concern. Methods : The acupunctural reinforcement and reduction method found in the Huangdineijing is reviewed, and a number of medical books that discuss the idea of lack of reinforcement in acupuncture are studied. Results : Huangdineijing describes the acupunctural unique feature of reduction. The text explains that acupuncture work in a way that is different that medicine, and thus cannot be used for a disease based on deficiency. In addition, it warned the loss of the primordial qi when needling oneself. Reinforcement in the reinforcement and reduction technique as described in Huangdineijing mainly revolves around preventing the loss of the primordial qi. Conclusions : The purpose of the acupunctural reinforcement and reduction is to control the body's disproportional qi deficiency and excess, where some parts of the body has more qi than others. The reinforcement in "acupunctural reinforcement and reduction method" and the reinforcement in "acupuncture only has reduction and no reinforcement" within the thought of "acupuncture has no reinforcement" are different in that one deals with controlling the imbalance of qi in body, and the other deals with dispelling the deficiency by flowing the qi in the viewpoint of entering and out. This calls for a need to establish the proper acupunctural points, numbers, and times for each disease based on the theory of "acupuncture has no reinforcemen."

• 대한한의학원전학회지
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• 제24권2호
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• pp.51-64
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• 2011

Gyeongoggo is first described in the Collected Prescription by Hong Family in the Song Dynasty in China. It is composed of Radix Rehmnniae, Panax ginseng, Poria cocos, and Mel. Its main efficacy is to treat weakness of primordial essence of body and dry cough, and to invigorate qi and replenish yin principle. It is one of the most important prescriptions that people have been using for a long time. We studied the documents recorded in the medical classics and comprehended the following results. Gyeongoggo has efficacy to keep a person healthy and live long age, to treat amnesia and dizziness from brain weakness, to strengthen muscle and bone by improving function of stomach and colon, to improve a person's memory and judgement, to invigorate brain weakness, and, to treat tuberculosis and lung cancer. The longer a person take it, the better it is for one's health and meditation. When it is made, it is important to mix four components up, to boil it with an oak tree for three days and nights, and then to add water from a well to reduce heat for a full day, and to boil up again for a full day to mature fully. As gyeongoggo is acquired not only by the full heart of a manufacturer but also the sympathy of nature, it is important to choose a clean place to make and keep. When it is taken, it is proper to take it with warm water or liquors. And when it is made, we came to know that it is possible to make gyeongoggo with special efficacy by adding one to three more components.

• 대한한의학방제학회지
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• 제10권1호
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• pp.1-11
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• 2002

From the 24 kinds of literature on the Consumptive disease, it can be concluded as follows. 1. The consumptive disease is the Imparement of deficiency type due to overstrain. it is a general term for these all symptom such as and Deficiency of primordial Qi and Essence of life and blood. 2. The excessive fire due to Yin-Deficiency and the injury of spleen-stomach is accounted much of the cause of Consumptive disease. 3. The main cause of the Hepatic asthenia are the Anger, Consumption and over-thinking. 4. The symptoms of the Consumptive disease are mainly caused by the functional disorder of Liver taking charge of tendons. storing and regulating blood, Heart being in charge of blood circulation. taking charge of mental activities. Spleen taking charge of muscles, transforting and transforming nutrients. Lung taking charge of skins and hairs, taking charge of respirations, Kidney taking charge of bones, storing essence of life. 5. The main symptoms of Hepatic asthenia are flaccidity of muscles and temeons which causes limited movement caused by muscular atonia and the loss of bightness of eyes. 6. The main treatments of Consumptive disease are the invigorating the Spleen-stomach and the invigorating the Kidney and storing essence of life. 7. The treatments of Hepatic asthenia are the moderating the middle and the nourishing the muscles and tendons.