• Journal of Physiology & Pathology in Korean Medicine
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• v.26 no.4
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• pp.427-431
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• 2012

Pattern identification is the process of overall analysis of clinical data to determine the location, cause and nature of a patient's disease and achieving a diagnosis of a pattern and syndrome. In Korean medicine, Pattern identification is very important act. In order to get good Pattern identification act is important to understand the Pattern and syndrom concept. In this studies, I would like to know Qi-Patten and syndrom means in Donguibogam. So, I looking for analysis that could be associated with the Qi-pattern and syndrom in Donguibogam. As a result, Qi-pattern and syndrom related to the Jeongjisang(情志傷). Jeongjisang(情志傷) is used in referring to illness related to unhealthy emotions. It also refers to illness where Jeongji(情志) plays a role in creating a more direct cause of illness in the larger pathogenic process.

• Journal of Sasang Constitutional Medicine
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• v.18 no.3
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• pp.1-11
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• 2006

1. Objectives The purpose of this study is to find the kinds & meaninings of Qi in Lee Je-Ma's writings. 2. Methods We analyzed Lee Je-Ma's writings which contain the related contents of Qi's kinds & meanings 3. Results and Conclusions 1) There are distinctive Qi features of $sorrow{\cdot}anger{\cdot}joy{\cdot}pleasure$(哀怒僖樂) which are different from one of seven mode emotions(七情) in ${\ulcorner}$Gyukchigo(格致藁)${\lrcorner}$. 2) When $Water{\cdot}grain's$ Qi(臟氣) is the base of the human's Qi, $Nature{\cdot}emotion's$ Qi(性${\cdot}$情氣) is managing. And $Lung{\cdot}Spleen{\cdot}Liver{\cdot}Kidneys's$ Qi(肺脾肝腎氣) is the representative concept resulted by the complex operation of $Water{\cdot}grain's$ Qi(水穀之氣) and $Nature{\cdot}emotion's$ Qi. Each Qi stands for its protensity as follows ; Lung's Qi for extrorse propensity of Yang(Z), Spleen's Qi for upward propensity of Yang(陽), Liver's Qi for introrse propensity of Eum(陰), Kidneys's Qi for downward propensity of Eum(陰). 3) Jang's Qi is more important than medicine's Qi and medicine's Qi has a limitation about recovering jang's Qi. So that it is very important to take care of one's mind. 4) Controling mind Qi is controling Nature & emotion's Qi. Thus controling mind Qi si the best plan for jang's Qi and controling with medicine's Qi is the next policy. 5) Qi influences all aspect of personality, disease, application of medicines and ordinary symptoms. So that Qi is the kernel of the Sasang Constitutional Medicine.

• Journal of Korean Medical classics
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• v.11 no.1
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• pp.2-20
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• 1998

In the field of acupuncture and moxibustion, the theory of taboo of acupuncture and moxibustion on the basis of where the 'Qi and the soul of the men(人氣 人神)' exist became the foundation of the 'theory of chrono-acupunclure and moxibustion(時間性鍼灸法), that takes into account the thrift and retreatment of the Qi(氣) and the 'soul of the men' according to day and time. The fields of acupuncture and moxibustion in the theory of 'Yun Qi(運氣) which takes into account time space are the theories of the 'ZiWuLinZhu(子午流注)' and the 'LingGuiBaFa(靈龜八法)'. While the theory of the 'ZiWuLlnZhu' has the nature of time, 'LingGuiBaFa' has the nature of space comparatively. So the theory of 'Yun Qi' adopted and improved the time-space background that is the basis of the theory of the 'ZiWuLinZhu' and the 'LingGuiBaFa'.

• Korean Journal of Oriental Medicine
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• v.10 no.1
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• pp.15-29
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• 2004

This paper is the research on the relationship between Lee Kyujoon(李圭晙)'s Shimqi(心氣) Philosophy and medical theory of Buyang(扶陽). Lee Kyujoon is the philosopher and medical doctor in the late Chosun Dynasty. His philosophical hypothesis is that the cosmos constitutes of the only entity, Qi(氣) and Medically, human body is also made of the only one entity, or Qi. The Qi of the body comes from Shim (心:heart). So, Encouraging the Qi(扶陽) of heart is the most critical in maintaining life. He is favorably used to prescribe the medications full of the herbs boosting the ShimYang(心陽) of body. In conclusion, his Shimqi(心氣) Philosophy and Buyang(扶陽) theory is the twins of one Shimqi(心氣) monism.

• Journal of Haehwa Medicine
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• v.9 no.1
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• pp.121-134
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• 2000

The following results obtained through studies related on nose. 1. Nose is called mingtang(明堂) mianwang(面王), as it emphasize the meaning of viewing diagnosis(望診) and is called yuanpinzhimen(元牝之門), tianpinzhimen(天牝之門), qiqizhimen(七氣之門) as it emphasize the meaning of the entrance of atmosphere flow. Because it's position is the middle of face, we call tianzhongzhiyue(天中之嶽), zhongyue(中嶽). 2. As the organ of body, nose comes under the category of lung-iron(肺金), functionally comes under the category of heart-fire(心火). Functionally we can smell oder, organically nose is the pathway of respiration and to be resonator. 3. Wuzangliufu(五臟六腑) is arranged closely around the nose. The essence of wuzangliufu(五臟六腑) reflect nose, so nose becomes the standard of coloring diagnosis(色診). 4. We call nose is feihou(肺候), but it is not connected directly between the lung channel and nose. In case of lung symptom(肺證), first of all, nose become to appear the condition of lung, the lung channel and nose is close functionally. 5. The view of channels, nose is a connection with channels of yangming(陽明), bladder(膀胱), du(督脈) directly. By the connecting of each three channels, spleen stomach heart and kidney(脾胃心腎) are connected with indirectly. As the result of the relation, nose helps for body to breathe and to circulate qi(氣) and smell. And so the nature of wuzangliufu(五臟六腑) appear to the nose. 6. Particularly, the yangming channel(陽明經), and the bladder channel(膀胱經) are important. Because air-qi(天氣) reach to kidney lung through nose, ground-qi(地氣) reach to spleen stomach through mouth and yingwei(營衛) revolve through the bladder channel(膀胱經). As the result nose becomes the essential organ of circulation of yinewei(營衛), ascent and descent of qi(氣).

• YAKHAK HOEJI
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• v.51 no.1
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• pp.13-34
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• 2007

Traditional Medicine (TM) is called as philosophical medicine in Korea. An unified theory named as Sihnsang-hanron (SSHR) was hypothesized through studies of scientific analyses on various theories of TM. SSHR has extracted seven concepts which are six common ones from the great three books (三大原典) and the Logic of Laotzu & Chuangtzu (老莊思想). Six common concepts are the affecting by cold (傷寒), qi (氣), cold or heat (寒熱), exterior & interior of body (表裏), deficiency or excessiveness (虛實), and yin & yang (陰陽). We have tried to apply these seven concepts to Physics and Life Science. The affecting by cold means anti-sunlight and the origin of all diseases. The difference between TM and modern medical science would be in diagnostic methods as well as their theoretical analyses for various diseases. The modern science follows Haeckel's positive dialectics applied by the biological monism, and oriental one(SSHR) does Yin-Yang monism from the studies of Logic of Laotzu (老子) & Chuangtzu (莊子). SSHR would make the theory of exterior & interior of body (表裏論) and six channels (六經) develope scientifically as a diagnostic technique of disease. This theory is an excellent one that can't be found out in modern medical science, and so it should be developed as a scientific theory by using modern mechanic instrument. Chuangtzu asserted that ai was the basic substance of the universe. It is hypothesized that qi (氣) is like small particles -higgs, with dynamic power in modern Physics. We consider cautiously qi could be calculated by mathematics through higgs' bosons in near future.

• Journal of the Daesoon Academy of Sciences
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• v.26
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• pp.143-182
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• 2016

The Qi(氣) concept in the Orient is the important concept which forms the world-view and thinking structure of the Oriental. The idea of Qi unfolds two ways. The first is the cosmogony that is the theory explaining the creation and change of universe through the change of Qi. The second is the preservation theory that think human body is full of Qi and we can be the immortal by raising Qi inside human body. The canon of Daesoonjinrihoe(大巡眞理會), Jeon-gyung(典經) also says about Qi many times especially in the doctrines about the object of belief and Cheonjigongsalon(天地公事論). This paper is willing to systematize the discussion of Qi in Daesoon(大巡) thought through researching Sangjeguan (上帝觀) and Cheonjigongsalon. The object of religious faith in Daesoonjinrihoe is Gucheon(九天)-yeungwon(應元)-noisung(雷聲)-bohwa(普化)-cheonjon(天尊)-gangsung(姜聖)-sangje(上帝) and Won(元) concept in the explanation of this divinity is deeply related to Wonqi(元氣) thought of the Oriental traditional Qi idea. And the theory of Qi(Qilon, 氣論) in Sangjeguan is related to electricity and the idea that the supreme God governs all things by electricity is the very original interpretation only found in Daesoon thought. The Qilon in Cheonjigongsalon is based on the Qilon of traditional thought that sees Qi is the element of all things and all thing are formed by the change of Qi. And the unique feature of the Qilon is saying that the supreme God, Cheungsan(甑山) operates Qi of universe and arouses the change of Qi. That is to say, God Cheungsan saved the world and all living beings by eliminating and giving and changing and moving and gathering and combining Qi. The characteristics of Qilon in Cheonjigongsalon is that the transcendental existence having human body has the control of the change of Qi in the universe. In conclusion, Qilon of Dasesoon thought tells that Gucheon-Sangje Chengsan governs all things by electricity and he fixed the old world and opened the new world like paradise by conducting the change of Qi.

• Journal of Society of Preventive Korean Medicine
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• v.11 no.1
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• pp.101-108
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• 2007

In the Study of Poem in Health-Preservation, the results were as follows : Though poetry as therapy is a relatively new development in the expressive arts, it is as old as the first chants sung around the tribal fires of primitive peoples. For many centuries the link between poetry and medicine remained obscure. The chant/song/poem is what heals the heart and soul and is used for health-Preservation and the well-being. Poetry Therapy began to flourish in the hands of professional in various disciplines, including rehabilitation, education, library science, recreation, and the creative arts. Mental health professional were exploring the therapeutic value of literary materials, especially of poetry. Their contribution to the emerging discipline was two-fold : 1) emphasis on the evocative value of literature, particularly poetry; and 2) recognition of the beneficial potential of having clients write either their response to poems written by others or original material, drawing on the clients' own experiences and emotions. Especially in Oriental Medicine, the therapy is based on controlling of Mind(心). And it is in harmony with Qi-circulation(氣-循環), so smoothing the circulation of meridians, strengthened Essential-material(精), Qi(氣), Sprit(神).

• Journal of Physiology & Pathology in Korean Medicine
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• v.31 no.1
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• pp.1-7
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• 2017

There are two kinds of body fluid metabolism in Traditional Korean Medicine based on 'Internal Classic'("內經"); one is metabolism of body fluid(津液) meaning metabolism of physiological substance, and another is metabolism of humor meaning a metabolic process that excretes waste out of the body. 'Phlegm-retained fluid'(痰飮) is a typical pathological condition caused by abnormal fluid metabolism in Traditional Korean Medicine. As a result of reviewing the literature on 'phlegm-retained fluid'(痰飮), the following facts were found; 'Phlegm-retained fluid'(痰飮) is formed by abnormal state of metabolism of body fluid(津液). In other words, because of the action of various etiologies, qi(氣) and body fluid(津液) metabolism can have abnormal conditions and these metabolic disorders cause formation of 'phlegm-retained fluid'(痰飮). Treatments for 'phlegm-retained fluid'(痰飮) include the following: Eliminating the causes of illness, recovery of metabolism of qi(氣) and body fluid(津液), and functional recovery of pancreas and kidney related to body fluid(津液) metabolism. These treatments are distinguished from promotion of sweating(發汗) and helping urination, the treatments for humor metabolism abnormality.

• Journal of Haehwa Medicine
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• v.10 no.1
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• pp.385-394
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• 2001

Tough study of movement of Tae-Geuk-Guan(太極拳), we understand Tae-Geuk-Guan(太極拳) & essential movement. Theory about creator of Tae-Geuk-Guan(太極拳) is indistinct. there are Jangsampung-theory(張三豊設), Wangjongak-theory(王宗岳設), Jinwangjung-theory(陳王廷設), Jinbok-theory(陳卜設). Tae-Geuk-Guan(太極拳) is military arts developed before Song empire(宋). Tae-Geuk-Guan(太極拳) has many branch.(Jin-sik陳式, Yang-sik楊式, Mu-sik武式 O-sik吳式, Son-sik孫式) Tae-Geuk-Guan'(太極拳) manual movement use fist(拳), palm(掌), hook shape(鉤) and its using form has many type like Bung, Yi, Jae, An, Chae, Yul, Ju, Go. Its gait has many type like Sang-bo(上步), Tae-bo(退步), Jin-bo(進步), Deng-gak, Bun-gak(分脚), Bak-gak(拍脚). Essential theory of Tae-Geuk-Guan(太極拳) is Yi-Sim-Hang-Gi(以心行氣) & Yi-Gi-Un-Sin(以氣運身). It means mind(心) moves qi(氣) and qi(氣) moves body(身).