• Journal of Oriental Neuropsychiatry
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• v.3 no.2
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• pp.97-106
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• 1992

The literature which was written about manual technique of 'Four method of conducting the Qi(氣)'suggest the following results. 1. Four method of conducting the Qi(氣) is a total method based on the basic manual method, lifing and thrusting, twisting and rotating(捻轉), timing the insertion and withdrawal(呼吸) ect. 2) Cheongryongphami method(靑龍擺尾法) come to understanding channels and conducting and Qi(氣), Paekhoyodu method(白虎搖頭法) using a channels understanding and Qi(氣) introducing, Changkuthamhyeol method(蒼龜探穴法) using a channels understanding, Ceokpongyeongweon method(赤鳳迎源法) using a collaterals understanding. 3) Cheongryongphami(靑龍擺尾) and Changkuthamhyeol method(蒼龜探穴法) were used on disease like insufficiency symptom-complex(盧證), Paekhoyodu(白虎搖頭) and Ceokpongyeongweon method(赤鳳迎源法) were used on excessivess symptom-complex(實證) of pathogenic factors selectively. But all of them often used on C.V.A. 4) The Yang Channel's points, under the elbow and knee point, are often used as points which are used in "Four method of conducting the Qi(氣), and the Yin, Ren(任) Du(督) channels are used less than the former. 5) The manual techniques of 'Four method of conducting the Qi(氣)' are often used in clinically. "Four method of conducting the Qi(氣)"has been studies as above, but there weren't a lot of literature which is about total manual technique of acupuncture. So there is a need study about it.

• Journal of Sasang Constitutional Medicine
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• v.23 no.1
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• pp.12-23
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• 2011

1. Objectives: This study reviews the general theory on Li-Qi (理-氣) found in Dongmu Lee Jema (東武 李濟馬) and Nosa Gi Jeongjin (蘆沙 奇正鎭)'s works and explores the associations between their philosophical systems. 2. Methods: The main ideas on Predisposition (氣稟論) found in Dongmu's works were explored in connection with the Li-Qi (理-氣) theory and compared with the perspectives suggested by Nosa. 3. Results and Conclusions 1) Nosa criticized the "weakened supervision of Li (理)" and the "separation of Li (理) and Qi (氣)", proposing that this problem can be overcome through "mutual embracement of Li and its manifestations (理分圓融 理分相涵)". 2) When Dongmu's theory on Predisposition (氣稟論) is interpreted in terms of Li-Qi (理-氣), the Seong-Li (laws governing the organ scheme) (性理(臟理)) represents the Li (理) while the formational variations in organ scheme(臟局短長) and and the level of self-cultivation (心地淸濁) represents the Qi (氣). 3) The concept of "Diversification of Li (理之異)", bearing similarities to Nosa's Li-Qi (理-氣) theory, was introduced for the first time in Dongmu's theory on Predisposition (氣稟論), which presumably built the fundamental theories in the Sasang Constitutional Typology. 4) Within Dongmu's theory of Predisposition (氣稟論) can be found a dichotomous division of "similitude between the morally unaccomplished and the morally accomplished" in the ontological plane and "dissimilitude between the morally unaccomplished and the morally accomplished" in the axiological plane; this dichotomy is more extensive and developed compared to Nosa's attempt to find a consistent logic in both the ontological and axiological plane through a Li-Qi (理-氣) structure with Li-predominance.

• Journal of Oriental Neuropsychiatry
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• v.11 no.1
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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.

• Journal of Sasang Constitutional Medicine
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• v.8 no.2
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• pp.11-39
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• 1996

The purpose of this investigation is to seek the concepts of the Nature and the Emotion in the Sasang Constitutional Medicine. The results summerized as following. 1. When feelings like joy, anger, sorrow and happiness are kept in heart this state is the Nature. When they are expressed this state is the Emotion. In this point Confucianism and the Sasang Constitutional Medicine are same each other. 2. The Nature and Emotion of Confucianism are the psychic concepts. But the Nature and Emotion of the Sasang Constitutional Medicine are the psychosomatic concepts. 3. QI(氣) of joy, anger, sorrow and happiness, each of them share with qi(氣) of the Nature and Emotion. Qi(氣) of the Nature and Emotion directly influence the formation of Sasang Constitution, physiological and pathological state. As mentioned above, though the Nature and Emotion of the Sasang Constitutional Medicine come from Confucianism they are used the more opened conception.

• The Journal of Korean Medicine Ophthalmology and Otolaryngology and Dermatology
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• v.23 no.1
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• pp.282-288
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• 2010

In our review, the conclusions on the concept and principle of perspiration are as follows. 1. It is the physiological perspiration that Qingyang(淸陽) from Jing(精), Qi(氣), Xie(血) synthesized by digestion of food and drink(水穀), is increased and secreted from pores on the skin(腠理). 2. The main center to control perspiration is heart(心), but lver(肝), stomach(胃), spleen(脾), lung(肺), bladder(膀胱), kidney(腎) and triple energizer(三焦) can be also related to perspiration indirectly. 3. As Weiqi(衛氣) make the body warm and keep the body temperature constant by controlling perspiration, it is very important to make a diagnosis of Weiqi(衛氣) Xushi(虛實) by skin temperature. 4. We guess that perspiration can be secreted by the control of BiaoLi-YinYang(表裏陰陽) such as centrifugal(氣) and centrifetal force(形) of Qi(氣). 5. Sweating therapy can make the level of Biaoyang(表陽) correct and control the balance between centrifugal(氣) and centrifetal force(形) of Qi(氣).

• Journal of Korean Medical classics
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• v.20 no.1
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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.

• Journal of Haehwa Medicine
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• v.10 no.1
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• pp.287-295
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• 2001

Tae-Geuk-Guan'(太極拳) Tae-Geuk(太極) is arranged Yum-Yang-O-Hang(陰陽五行) and created from Mu-geuk(無極). Mu-geuk(無極) means great chaos. Jin-sik Tae-Geuk-Guan(陳式太極拳) has tenth essential theory. There are Li(理), Qi(氣), Samjul(三節), Sacho(四稍), Ojang(五臟), Samhap(三合), Yukjin(六進), Sinbup(身法), Bobup(步法), Gangyou(剛柔). Li(理) is Rules of all things. Qi(氣) is body. Body is divided into Samjul(三節), Sacho(四稍). Ojang(五臟) is inside body and make human'body and Qi(氣). Samhap(三合) is union of mind & intention, Qi & power, muscle & bone. Yukjin(六進) is movement of body. Sinbup(身法) has Chong(縱), Hoeng(橫), Ko(高), Jeo(低), Jin(進), Toe(退), Ban(反), Chuk(側). Bobup(步法) has Jin(進), Toe(退), Ban(反), Chuk(側). Yang-sik Tae-Geuk-Guan(揚式太極拳) has tenth essential theo. There are Songyo, Heolungjungkyung(虛靈頂勁), Hamhungbalbae(含胸拔背), Chimgyunsuju, Bunheosil(分虛實), Yongeuibulyonglyuk(用意不用力), Sanghasangsu(上下相隨), Naeoeisanghap(內外相合), Sangyunbudan(相連不斷), Dongchungguchung(動中求靜).

• Journal of Haehwa Medicine
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• v.8 no.2
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• pp.317-327
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• 2000

Through the study about Che-Qi-Jung(諸氣證) concerned with phenomenon of stress, we concluded as fallow. 1. Stressors are recognized three parts, internal cause, external cause, non-interexternal cause, in the oriental medicine. And the reaction of the body about stressors, was expressed change of Qi(氣). 2. The vascular system and autonomic nervous system are tensed or relexed. Because the etiology of Yuk-Em(六淫), Chil-Jeong(七情) make lose up and down, in and out, circulation of Gi(氣). The symtom caused with stress are explained, divided into Chil-Qi(七氣), Gu-Qi(九氣), Joong-Qi(中氣), Qi-Tong(氣痛), Qi-Yuk(氣逆), Qi-Wool(氣鬱). 3. The symtom of Chil-Qi is recognized into psycholoQical stress and Mae-Haek-Qi(梅核氣). The symtom of Gu-Qi is composed of Chil-Qi and Han(寒), Youl(熱), Ro(勞). 4. The symtoms of Qi-Yuk and Joong-Qi are caused by the ascent of Hwa-Qi(火氣). And Hwa-Qi is made by rage and depression. Qi-Yuk is chronic symtom that the ascent of Hwa-Qi is made by out of function in up and down mechanism of Qi. Joong-Qi is acute symtom that patholoQical state of Qi-Yuk take place for a while by sudden psycholoQical shock. 5. The symtom of Qi-Wool is loss of funtion made by depressed state in physioloQical mechanism, and Qi-Wool is observed in depressive psychosis and hypochondriasis and psychogenic. 6. The symtom of Qi-Tong is the pain caused by interference of circulation of Qi-Hyul(氣血). PsycholoQical stimulation such as rage and depression, tense autonomic nervous system. This make convulsion in gastro-intestine or vascular circuluation or abdominal muscles, and the pain is caused by convulsion.

• The Journal of the Society of Korean Medicine Diagnostics
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• v.23 no.1
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• pp.9-18
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• 2019

Objectives The authors feel the Qi(氣) through the training, and diagnose and treat our patients through the feeling. In order to utilize the Qi-daignosis, we try to summarize the authors's training process by examining what and how to use the Qi-daignosis. Methods The authors have gathered empirical parts of the psychological part and the various methods of training, through what they need most and how to train them. And we want to describe them in order of importance. Result First of all, with psychological sense of securit you should practice trainingy. It should be able to maintain the unity of the body through relaxation on the basis of 'no thinking only watching'. You must concentrate your energy through concentration and strengthen your inner work. Then you can feel the flow of energy inside your body and you can feel the interaction between the outside and your body. Conclusion By doing this, you naturally begin to apply the Qi-daignosis to your patients. It is not only possible for some doctors with specific abilities. Anyone can feel the Qi(氣) through clinical training and use the Qi-daignosis.

• Journal of Korean Medical classics
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• v.13 no.2 s.17
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• pp.2-12
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• 2000

Zhang Jie Bin had a lot of influences on the oriental medical world to write Lei Jing(類經) and Lei Jing Tu Yi(類經圖翼). His oriental medicine is based on profound philosophy. In this thesis, he understand the thousand year of chinese philosophy of ancient times in the reign of Song, Yuan, and Ming dynasty and his view of the world which is revealed in Oriental Medicine is regarded as Qi(氣) and then Li(理) is considered not an object for a special purpose but an attribute of Qi(氣). The base which a debater is able to suggest like this is that because of his saying that Tai Ji(太極) is Yin and Yang(陰陽). The basis of his world is Qi Yi Yuan Lun(氣一元論) of Yin Yang Wei Fen(陰陽未分)