• Journal of East-West Nursing Research
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• v.2 no.1
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• pp.96-106
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• 1997

In Chinese medicine, the activities of removing and solving the inner cause are called the regimen in preventing the disease and the good condition of mind emphasizes us to practice ourselves the doctrine of regimen of the mind to promote the health and long life of the living body, in other words, it means we should have clean mind, less desire, less thought, less agony and widely open our emotion and will, and it also means the raising of good nature, the moral cultivation, and we can be healthy when we live by good virtus as the root of regiem. The meaning of the Qi has been expanded more and more since its origination throught the process of practice and perception of man. 1) Matter is changed to the smoke when burned, the energy of water becomes the rain in the sky and the rain raises all living creatures by making them wet. Throught these changes of circulation, men could realize the energy to be the common and original matter of forming all the creatures. 2) The direction of showing the breathing of men in and out has been expended. 3) It was widely understood as the meaning of showing vitality of men, and it was the original root of chinese medicine. 4) It was expended to be showing spirit of nature such as the sun, moon, star, sky, land, mountain and the moral spirit of men as peacefullness. By the original meaning of the word of energy expanded to the wider side of sky, land, men and things, nature, society, man and the moral spirit could get the unified basis of the matter. As the above, the word of Qi has been used in wider meaning at this time from the past. In other words, all things in the universe come into being and extinct by the chang of motion of the Qi and it is recognized to be the living activity in human body. The Qi-kong based on this energy and the motion applied to our daily life are very extensive (Lee, Hye - lung, 1997). Here are the summaries of the effect of the Qi-kong ; 1) The physical constitution is strenthened, physiological function is prosperous and we are free from various geriatric disease and psychosomatic disease not to mention the cold and indigestion. 2) It maintains the clear spirit, elevates intelligence, strengthens the spiritual power and demonstrates the potentiality at the amximum. 3) It maintain beautiful figure and clean skin never losing the charm but full of energy and vitality. 4) It keeps the balanced body never suffering from the unbalance of the bones, various and neuralgia. 5) It maintain the spiritual comfort, the natural posture in everything and real happiness (Lee, Hye-Jung, 1997 : Suh, Yong Kyu, 1989). Chinese medicine mentions the motion by Qi with Qi - kong. But the motion does not require special method in Western medicine. I t is the only way of living of our ancestor indaily life. It is maintaining the healthy lifr by training the Qi, and it is the motion of being with the nature with the open mind in breathing rather than artificially restricting our daily life, it is the motion of the body.

• The Journal of Korean Medicine Ophthalmology and Otolaryngology and Dermatology
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• v.29 no.4
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• pp.1-13
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• 2016

Objectives : The purpose of this study is to compare hair and alopecia of Korean Medicine with those of western medicine. Methods : We studied relationships between hair and essense(精), qi(氣), blood(血), five vicera(五臟) and meridians(經絡) through literature review about hair and alopecia. We compared Korean medicine with western medicine on physiology of hair and treatment of alopecia based on the study. Results & Conclusion : 1. Congenital essense(先天之精) is related with genetic factor and acquired essence(後天之精) is connected with nutritional factor. Defending function of Defense qi(衛氣) is related with immune reaction and qi stagnation(氣鬱) is associated with stress reaction. Atrophy of vascular tissues observed in alopecia scalp means deep relationship between blood(血) and alopecia, further deficiency of blood can cause telogen effluvium. 2. Kidney qi(腎氣) is related with inhibiting combination of Androgen receptor and Dihydrotestosterone(DHT) or activating hair growth factior. Pi(脾) is connected with alopecia seborrheica caused by damp-heat(濕熱) and alopecia areata caused by excessive prudence(思慮過度). Heart(心) is associated with atrophy in vascular tissue of scalp and liver(肝) is connected with metabolism. 3. Armpit hair and pubic hair as secondary sex characteristics are realated with Yangming Meridian(陽明經) and beard and hair at crown part where Type II $5{\alpha}$-reductase is activated much are associated with Taiyang Meridian(太陽經). 4. Juglandis Semen pharmacopuncture and Ganoderma lucidum pharmacopucture have better effects on inhibit $5{\alpha}$-reductase than Finasteride. Minoxidil and PRP are similar with promoting blood flow and removing stasis(活血祛瘀). Seven-star needling(七星針) is similar with microneedling. 5. Alopecia can be caused by due to lack of circulation Views we need solution to improve circulation coincide in opinion with Korean Medicine and Western medicine.

• Journal of Sasang Constitutional Medicine
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• v.16 no.3
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• pp.1-7
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• 2004

1. Objectives This research is purposed to present developmental direction of traditional Korean medicine, through summarizing original medical mind of traditional Korean medicine. 2. Methods It was researched as bibliographic study with chief writings of traditional Korean medicine such as "DongEuiBoGam(東醫寶鑑)" and "Dongyi Suse Bowon(東醫壽世保元)" 3. Results and Conclusions (1) Huh Jun regarded Three Precious(三要: 精, 氣, 神) as important factors in Morpho-imaginary viewpoints. So he suggested finding out the pathological states according to the states of Three Precious. (2) As Huh Jun recognized that the essence(精) is the origin of the body, he suggested the medical mind of laying emphasis on the essence. And he suggested that circulating of the essence is important to health and longevity, which is different from previous trational medicne laying emphasis on the tonifying of five organs(五臟). (3) Dong-mu suggested diagnostic method that is to find out "Natural Principle of Organ(臟腑性理)" by observation of "Knowing-Acting(知行)" and "Morphological aspect and Temper(體形氣像)". And he suggested finding out pathological states according to states of "Good Qi of each constitution(體質正氣)". (4) Dong-mu recognized that the disease should be treated by recovering "Good Qi of each constitution" with both pharmacotherapy and non-pharmacotherapy. So he uggested the medical mind of laying emphasis on "Good Qi of each constitution", which is different from previous trational medicne laying emphasis on the tonifying of five organs. (5) To be brief, Huh Jun layed emphasis on the essence and Dong-mu layed emphasis on "Good Qi of each constitution". Emphasizing internal vitality which is applyed to treatment and prevention of disease is the original medical mind of traditional Korean medicine.

• Korean Journal of Acupuncture
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• v.20 no.4
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• pp.99-119
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• 2003

Objectives : The Jap Byoung(雜病) of the Young Chu(靈樞), one of the classical book of oriental medicine contains symptoms and remedies for various diseases that can be seen on human body. But it is too difficult to understand the Jap Byoung(雜病), because it is written in old chinese and there are many printer's error and omissions or adds in this book. As a consequence of above reason, the writer of this article has researched to find out the exact meaning of that. Methods : So in this part we study a woodblock-printed book of successive generation and view of annotators, and add adding notes, adjustment, translation to exact comprehension of the original text. Results & conclusions : The principle ideas of the thesis can be summarized as follows: The Jap Byoung(雜病) is consist of five part. In chapter 1, we present symptoms occurred by the upstream current of Qi(氣逆) and their treatments by taking meridian flowing the body parts on which the symptoms occur. In chapter 2, we deal with symptoms such as ikgun(?乾), a pain of the knee(膝中痛), huby(喉痺), epistaxis(?血), lumbago(腰痛), anger(怒), a pain of the jaw(痛), a pain of the nape(項痛) and their remedies. In chapter 3, since abdominal inflation occurs when the Qi(氣) of the five viscera(五臟) is damaged or go upstream, I discussed that the treatment should be given by taking the meridian accordingly. In chapter 4, we deal with the remedy for heartache, and different meridians to be taken by symptom, and parts on which needle to be used, and detailed remedies. In chapter 5, we present other diseases, detailed body parts to be cured and remedies by referring symptoms for a pain of the jaw(痛), the upstream current of Qi(氣逆), hiccup, etc. Especially, we introduce a part of Doinbup(導引法) for wegurl(?厥) and remedies for hiccup such as inducing sneeze by stimulating nostrils, holding one's breath, etc.

• Journal of Society of Preventive Korean Medicine
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• v.26 no.3
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• pp.87-96
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• 2022

Objective : We examined the literature of <Life Nurturing Method and Conduction Exercise(養生方導引法)> of 《Pathogenesis and Manifestations of Food Stagnation and Indigestion(宿食不消病諸候)》 in 『Treatise on the Pathogenesis and Manifestations of All Diseases(諸病源候論)』 and actually implement its movement to present conduction exercise based on the principle of Korean medicine treatment. Method : We used web services for traditional Eastern Asian medical classics and some literature on 『Treatise on the Pathogenesis and Manifestations of All Diseases(諸病源候論)』 and its <Life Nurturing Method and Conduction Exercise(養生方導引法)〉. The original text was interpreted and the movements of <Life Nurturing Method and Conduction Exercise> were implemented according to the literature. A qi-gong(氣功) expert demonstrated the movements and we took pictures. Results : <Life Nurturing Method and Conduction Exercise(養生方導引法)> was written in the symptom of Food Stagnation and Indigestion(宿食不消候) and the symptom of food damage and excessive eating(食傷飽候) among the chapters of 《Pathogenesis and Manifestations of Food Stagnation and Indigestion(宿食不消病諸候)》. With respect to the movements and breathing, stretching your back allows qi(氣) energy to enter the lower cinnabar field(下丹田) immediately, and when the lower stomach is full of qi it can be transported upper body, leading to better communication of qi around the body. Conclusion : The practical implementation of the movements and postures will contribute to understanding the characteristics, pathology, and contents of diseases related to indigestion, and furthermore it can be widely used clinically for prevention and treatment of digestive disorders.

• The Journal of the Society of Korean Medicine Diagnostics
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• v.19 no.3
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• pp.173-184
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• 2015

Objectives The purpose of this study is to understand formation courses of the ten types of LBP (十種腰痛) in Korean medicine through reviewing classic literatures. Methods We summarized sentences describing syndrome differentiation of LBP directly in Uibujeonrok (醫部全錄) and Donguibogam (東醫寶鑑), and then organized similarities and differences among diagnostic factors described in the classic literatures. Results In most of the classics LBP was classified according to the cause but the causes varied depending on the classic literatures. Cheonkeumbang (千金方) tried to suggest a reasonable classification of LBP in a relatively early age. In Dangyesimbeop (丹溪心法) the causes of LBP were divided into 6 factors; qi movement stagnation (氣鬱), dampness-heat (濕熱), kidney deficiency (腎虛), static blood (瘀血), sprain (挫閃) and phlegm accumulation (積痰). It had a lot of influence on the classic literatures published later. Donguibogam was also influenced by the Dangyesimbeop and the ten types of LBP in Donguibogam was similar to the information on the classification shown in Uihakipmun (醫學入門) and Uijongpildok (醫宗必讀). Conclusions We verified universality of the ten types of LBP; kidney deficiency, phlegm-retained fluid (痰飮), food accumulation (食積), sprain, static blood, wind (風), cold (寒), dampness (濕), dampness-heat and qi (氣).

• The Journal of Pediatrics of Korean Medicine
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• v.22 no.3
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• pp.1-15
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• 2008

Objectives : This study was designed to evaluate completely the relationship between obesity and Qui Xue Shui diagnostic procedure in primary and middle school students. Methods : The study participants were the 1, 2nd grade students of middle school and 5, 6th grade students of primary school in Kang dong Gu of Seoul (1134 Students). The participants were measured for their height and weight etc, and they were also surveyed by questionnaire. We diagnosed the students as when they scored 10 points or behind on Qui Xue Shui(QXS) question problems from Japan education academy. Results and Conclusions : The mean QXS score in the obese group was significantly higher than that of the normal body weight group and the obeser they are, the higher QXS score is. The Qi xu, Qi yu, Xue xu, Shui chi score of the QXS questions the obese group was higher than the normal group. The total QXS score was significantly higher in the obese group. It is shown that the total score of using the Qui Xue Shui diagnostic procedure is mainly dependent on obesity.

• Journal of Korean Medical classics
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• v.20 no.2
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• pp.195-200
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• 2007

Lee Je-Ma's theory claimed Xin(心) as Qi(氣). But he also described Xin as Taiji(太極) in the center as if Xin combines LI(理) and Qi. Taiji is meant to be a residence of the body, but it does not mean that Xin equals Li. The relations between Xin and the remaining four viscera are similar to the relations between RenXin(人心) and DaeXin(道心) and Zhuzi's(朱子) theory in many respects. If the theory that Xin equals Daoxan and FeiPiGanShen(肺脾肝腎) equals RenXin is acceptable, the vertical relations between Xin and FeiPiGanShen can be explained. That is, Xin is explained as the controller of the body, and FeiPiGanShen acts as a subordinate serving Xin. In other words, the relations associated with Xin can explain physiological states of the body. When the Xin does not function normally, FeiPiGanShen cannot perform its roles and will have a negative impact on physiological functions of the body.

• Journal of Physiology & Pathology in Korean Medicine
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• v.20 no.2
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• pp.320-327
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• 2006

This study was written in order to help understanding of listening diagnosis to vocal sound and speech. The purpose of listening diagnosis is that we know states of essence(精), Qi(氣) and spirit(神). Vocal sound and speech are made by Qi and spirit. Vocal sound originates from the center of the abdominal region(丹田) and comes out through vocal organs, for example lung, larynx, nose, tongue, tooth, lip and so on. Speech is expressed by vocal sound and spirit. They are controled by the Five Vital organs(五臟). Various changes of vocal sound and speech observe the rules of yinyang. For example, if we consider patient likes to say or not, we can diagnose heat and coldness of illness. If we consider he speaks loudly or quietly, we can diagnose weak and severe of illness. If we consider he speaks clearly or thick, we can diagnose inside and outside of illness. If we consider he speaks damp or dry, we can diagnose yin and yang of illness. If we consider change of voice, we can diagnose new and old illness. Symptoms of changes of five voices, five sounds, dumbness and huskiness are due to abnormal vocal sound, and symptoms of changes of mad talk, mumble, sleep talking and so on are due to abnormal speech.

• Korean Journal of Acupuncture
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• v.28 no.2
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• pp.59-75
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• 2011

Objectives : The Aim of this study was to investigate the clinical characteristics of male and female patients who have been suffered from headaches. The investigation was undertaken based on Qi-section(Methods of prescribing oriental herbal medicine) from DongEuiBoGam(東醫寶鑑). Methods: A statistical survey was conducted to compare the difference in clinical characteristics between male and female patients experiencing headaches. Oriental medical Diagnosis was used to classify all parients under the following categories Qi-deficiency (氣虛), Jing-dificiency (精虛), Food-stagnation (食積), Damp-accumulation (痰飮), Qi-stagnation (氣滯). Patients were treated using acupuncture therapy and herbal medicines. Results : 1. The ratio between male and female patients was about 1:3. 2. It showed that periods of illness were longer in female patients than in male patients. 3. The total number of treatments received was higher in female patients than in male patients. 4. Statistically, most female patients had Metopodynia and Migraines(Rt.), while male patients suffered mostly from Laryngalgia. 5. Male patients had feelings of strain in the head and female patients had splitting headaches. 6. Musculo-skeletal System and General Symptoms were frequently observed in male patients. Digestive System and Nervous System were frequently observed in female patients. 7. Results from oriental medical Diagnosis showed that male patients mostly had Qi-deficiency, ling-deficiency while the majority of female patients had Food-stagnation, Damp-accumulation, Qi-stagnation. 8. The recovery time for male patients was shorter than it was for female patients. The recurrence rate of the headaches were higher for female patients. Prognosis was better than in female patients in comparison to male patients. Conclusions : The statistical survey conducted was based on Qi-section of DongEuiBoGam. It had significant differences in clinical characteristics between male & femal patients.