• Journal of Korean Medical classics
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• v.37 no.3
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• pp.61-82
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• 2024

Objectives : The objective of this study was to understand the Korean Medical understanding of the principles and physiology of breathing. Methods : Contents related to breathing were searched in the Korean Medical texts, after which they were categorized according to theme, then analyzed. Results : Breathing is a manifestation of life force originating from the 'innate original qi [先天一氣]'. Humans connect to the Heavenly qi-the origin of life- through breathing, through which the rhythm and consistency of yin/yang movement that enables maintenance of life qi could be embodied. The specific result of breathing is the circulation of qi and blood and the brightness of spirit. In addition, breathing is the process that connects human to heaven, allowing for the pulse or its rhythm to be maintained. Hence, breathing is alternately called 'the head of pulses'. Conclusions : Breathing in Korean Medicine goes beyond the scope of its biomedical understanding as a metabolic process of oxygen and carbon dioixde exchange, as it is concerned with the question of the origin of life. As such, the principle and effect of breathing is broadly connected to both innate and acquired life phenomena, wherein jing(精,) qi(氣,) shen(神) are all associated.

• (The)Study of the Eastern Classic
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• no.41
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• pp.7-35
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• 2010

Jang Hyungang(張顯光, 1554~1570) was one of the very famous Neo-Confucianists of T'oegye School in the Chosun dynasty. Jang, nevertheless, refused to accept Toegye's theory and had developed his own theory called li-qi-gyeong-wi-seol(理氣經緯說). So the theory was very unique in the history of Korean Neo-Confucianism. He matained that Tao(道), meaning the universal process which all beings including the human must follow, is accomplished by the unity of li(理, principle) and qi(ch'i, 氣, material force). He compared li and qi to warp(經) and woof(緯). According to his explanation, Tao is fulfilled by combining li and qi, as a textile is woven the combination of warps and woofs. He could, for I know, succeed to emphasize the unity of li and qii through this theory. Lots of Scholars in the Chosun dynasty criticized Jang's theory of li and qi for regarding li and qi as one, and thought that the theory originated from Luo Ch'inshun(羅欽順, 1465~1547), a famous Neo-Confucianist of in Early Ming China. Luo Ch'inshun maintained li-qi metaphysical monism that li and qi is united entity. In this respect, it seems that Jang's theory is similar to Luo's. However, I think that there are very important differences between the two. It is true that the main characteristics of Jang's theory is the unified relations between li and qi in this world. In the system of his philosophy, nevertheless, the topological position of li and qi are different in grade each other. Jang insisted that li is a supreme being to be materialized and realized through the movement of qi'in the process of universal development. Qi is accordingly only a kind of matter which completes li. In this sense, Jang's theory can be regarded as li metaphysical monism that li is the only substance. It means that Jang Hyeongwang's theory is a great contrast to Luo Ch'inshun's li-qi metaphysical monism.

• The Journal of Internal Korean Medicine
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• v.33 no.4
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• pp.498-510
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• 2012

Objectives : This study was designed to find out whether there is a correlation between qi-stagnation score and pressure pain threshold (PPT) on acupuncture point $CV_{17}$ in burning mouth syndrome (BMS) patients. Methods : Thirty BMS patients who newly visited Oral Disease Clinic at the Kyung Hee University Korean Medicine Hospital were surveyed. The subjects were evaluated on age, illness duration, sex, self-assessed severity of BMS, qi-stagnation score, and PPT on 3 acupuncture points ($CV_{17}$, Rt. $SP_9$, Lt. $SP_9$). Results : There was significant correlation between age and PPT on $CV_{17}$ (p=0.005). Therefore, partial correlation analysis with age as control variable was done, and the result showed significant correlation between qi-stagnation score and PPT on $CV_{17}$ (p=0.001). Qi-stagnation diagnostic point by PPT on $CV_{17}$ was suggested as 3.8056 $kg/cm^2$ based on the fact that diagnostic score is 28.50 in the qi-stagnation questionnaire. Furthermore, considering that PPT is effected by age, we could attain qi-stagnation diagnostic equation of PPT on $CV_{17}$, that is suggested as $0.047{\times}(age)+0.848kg/cm^2$. PPT of 3 acupuncture points ($CV_{17}$, Rt. $SP_9$, Lt. $SP_9$) was compared, and the result showed that PPT was significantly lower on $CV_{17}$ (w/Rt $SP_9$: p=0.022, w/Lt. $SP_9$: p=0.012). Also, significance and correlation coefficient with qi-stagnation were higher on $CV_{17}$ (p<0.001, r=-0.620) than Rt. $SP_9$ (p=0.023, r=-0.413) or Lt. $SP_9$ (p=0.014, r=-0.444). Conclusions : The result of this study suggested that PPT on $CV_{17}$, measured quantitatively by algometer, had a strong correlation with qi-stagnation score in BMS patients. Therefore, the study showed that $CV_{17}$ can be a useful acupuncture point in diagnosing qi-stagnation by measuring PPT in BMS patients.

• Journal of Physiology & Pathology in Korean Medicine
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• v.24 no.5
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• pp.727-736
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• 2010

This study is about researching mechanistic pattern identification of disease for DongEuiBoGam NaeGyungPyen by analysing with pattern identification of modern Traditional Korean medical patholgy as more logical, systematic and standardized theory. Disease pattern mechanisms of uterine, urine and excrements parts of DongEuiBoGam NaeGyun gPyen in NaeGyungPyen of DongEuiBoGam are these. Menstrual irregularities in DongEuiBoGam can be classified flui d-humor depletion, blood deficiency, qi deficiency, qi stagnation, qi stagnation complicated by heat, blood stasis, blood deficiency complicated by heat, syndrome of heat entering blood chamber, syndrome of cold entering blood chamber. The disease pattern of abdominal pain after menstruation in DongEuiBoGam is blood deficiency complicated by heat, and a dysmenorrhea represents blood stasis with heat, fluid-humor deficiency. Advanced menstruation represent dual heat of the qi and blood, delayed menstruation is blood deficiency. The disease pattern of inhibited urination in DongEuiBoGam can be classified deficiency heat pattern of kidney yin deficiency(yin deficiency with effulgent fire), kidney qi deficiency, yin deficiency with yang hyperactivity, fluid-humor depletion, spleen-stomach dual deficiency, and excess he at pattern of bladder excess heat. The disease pattern of urinary incontinence in DongEuiBoGam can be classified deficiency pattern of kidney-bladder qi deficiency, consumptive disease, lung qi deficiency, kidney yin deficiency(yin deficiency with effulgent fire), kidney yang deficiency and excess pattern of lower energizer blood amassment, bladder excess heat. And most of them are deficiency from deficiency-excess Pattern Identification. The disease pattern of diarrhea in DongEuiBoGam can be classified deficiency pattern of qi deficiency, qi fall, spleen yang deficiency, kidney yang deficiency and so on and excess pattern of wind-cold-summerheat-dampness-fire, phlegm-fluid retention, dietary irregularities, qi movement stagnation. And most of them are deficiency from deficiency-excess Pattern Identification. Like these, this study identify pattern of disease in DongEuiBoGam by mechanism of disease theory.

• The Journal of Internal Korean Medicine
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• v.30 no.4
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• pp.772-779
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• 2009

Object : In the present study, we investigated the obesity and blood parameters between Qi-deficiency and Fire/Heat pattern identification/syndrome differentiation (PI/SD) in acute stroke patients. Materials and Methods : A total of 391 stroke patients within 7 days after onset were consecutively recruited from 12 hospitals across South Korea from Nov. 1st, 2006 to Jun. 31st, 2009. They were diagnosed as Fire/Heat or Qi-deficiency among five PI/SD subtypes by two independent stroke experts. We investigated the differences of obesity and blood characteristics between Fire/Heat and Qi-deficiency by statistical analyses. Results : In male subjects, obesity was significantly associated with Fire/Heat PI/SD. The averaged mean BMI ($24.13kg/m^2$) and waist circumference(89.34cm) of the Fire/Heat group were higher than those of the Qi-deficiency group ($22.60kg/m^2$ and 83.43 cm, respectively). The number of obese patients was larger in the Fire/Heat group than in the Qi-deficiency group (p = 0.001). Hyperlipidemia was also related with Fire/Heat. However, obesity was not associated with PI/SD in female subjects where the number of hyperlipidemic patients was higher in the Qi-deficiency group. Among blood parameters, the levels of triglycerides and fasting blood sugar were higher in the Fire/Heat group compared with the Qi-deficiency group in male subjects. However, total cholesterol of the Qi-deficiency group was higher than in the Fire/Heat group among female subjects. Conclusion : This study shows that obesity and hyperlipidemia are significantly difference between Qi-deficiency and Fire/Heat. We suggests that PI/SD may be associated with clinical characteristics and large population study between PI/SD and clinical characteristics including blood parameters are needed.

• The Journal of Korean Philosophical History
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• no.50
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• pp.9-36
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• 2016

This thesis aims to suggest probability of modern confrontation of Yulgok YiYi's thought. For this, find out the meaning of Li-Qi-Zhi-Miao(理氣之妙) and through the Qi-Fa-Li-Cheng-Yi-Tu(氣發理乘一途), and Li-Tong-Qi-Ju-Shou(理通 氣局說), Yin-Xim-Do-Xim-Shou(人心道心說), he creatively reveal the relation of Xin(心) Xing(性) Qing(情) Yi(意) continually. On one side he suggested the way of ideal man, on the other side he was showed adaptablity to the real world. So I think Yulgok had placed emphasis on the Zhongyong(中庸) and Yijing(周易), so he point out the meaning of ShiZhong (時中). Then he had high ideals practical Zhi-Zhonghe((致中和). So This paper is to find out his foundation of epistemology, and then to know It's modern meaning of methodology of moral Education's Implication on the relation of Xin(心) Xing(性) Qing(情) Yi(意). So We ca find out Ji(機) is very important the transition of Qi-Zhe(氣質).

• Journal of East-West Nursing Research
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• v.3 no.1
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• pp.7-16
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• 1998

This paper reviewed the concept of the energy flow in east and west. The differences in the views of the energy flow between oriental and western thought were compaired according to the ontological point of view. Human body take up energy and material on open system which maintains homeostasis. Human and environment are continuously interacting in a state of co-existence. Human has energy field called "aura" and seven chakra in energy outflow moving came as meridian. Qi is an invisible cosmic energy helping the fundamental human activity and changes. The basic action of Qi is helping the human growth and development, maintain the body temperature and preventing the intrusion of microorganism. In the normal healthy organism, all are maintained in balance and in a continuous circulation of Qi, while illness is the result of the disturbed Qi flow in the aspect of Qi-theory. Although there are differences between oriental and western medicine in approaches to clients, the basic point of view and philosophy have many similarities on fundamental level. An understanding of the basic thought of energy flow and oriental concept of energy flow implies a more comprehensive meaning than the perspective of unitary transformation discussed in modern western thought of energy flow. Now we should avoid narrow view of energy concept and regard energy flow as an integrated concept with Korean culture. Regarding Qi-theory which provides a comprehensive and humanistic and ethical foundation for nursing philisophy through this overview, it is hoped that a contribution will be made to the development of nursing intervention which is suitable to Korean context.

• Journal of Korean Medical classics
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• v.30 no.1
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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.

• The Journal of Internal Korean Medicine
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• v.36 no.3
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• pp.308-322
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• 2015

Objectives: Whether there exists a distinct pathogenesis in subgroups of functional dyspepsia (FD), the classification of epigastric pain syndrome (EPS), and postprandial distress syndrome (PDS) remains controversial. We aimed to investigate the number of fungiform papillae (FP) in the subgroups of FD and its correlation with the severity of dyspepsia symptoms and spleen qi deficiency. Methods: Patients with FD were enrolled from August to November 2014. All patients were evaluated using a questionnaire and divided into 2 groups according to the Rome III criteria for FD. The severity of dyspepsia symptoms and spleen qi deficiency were separately assessed by Nepean Dyspepsia Index-Korean (NDI-K) version and Spleen qi deficiency questionnaire (SQDQ). The number of FP was measured on the anterior part of tongue, within an area of 9 mm ², using a digital cam Results: The NDI-K score, SQDQ score, and number of FP in the EPS group were significantly greater than those in the PDS group. Also, the EPS group had more patients diagnosed with spleen qi deficiency. The number of FP showed a significant positive correlation with epigastric pain and burning. Furthermore, the number of FP was significantly associated with the score of some items in NDI-K and SQDQ, even though not with the total score. Conclusions: Thus, measurement of the number of FP could be a new evaluation indicator for allocation into FD subtypes and to investigate the severity of dyspepsia symptoms and spleen Qi deficiency reflecting visceral hypersensitivity.

• The Journal of Korean Medicine Ophthalmology and Otolaryngology and Dermatology
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• v.13 no.2
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• pp.76-111
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• 2000

I examined and referred to literatures of every generations on the nicknames, causes, herb medications and acupucture treatments of ptosis(上胞下垂) And then the results were obtained as follows. 1. The nicknames of ptosis(上胞下垂) are hyumok(휴목), chimpung(侵風), geompye(瞼廢), geompisubok(瞼皮垂覆), posu(胞垂) and bigwon(脾倦) which corresponds to blepharoptosis in Western Medicine. 2. The congenital ptosis(上胞下垂) is mostly caused by innate disposition(稟賦不足). The acquired ptosis(上胞下垂) is mostly caused by Qi sinking of Tri-energizer(中氣下陷). And besides this, there are Blood stasis due to Qi stagnancy(氣滯血瘀), invasion of the eyelid by wind(風邪入絡), Qi and Blood deficiency(氣血不足), Phlegm syndrome due to wind(風痰阻絡), Wind syndrome due to Yang hypertrophy(陽亢動風) and Stagnation of Liver Qi(肝氣鬱結). 3. In herb medication of ptosis(上胞下垂), Bojungikgitang(補中益氣湯) was used 14 times most and its effects are nourishing the spleen to promote the flow of Qi(健脾益氣) and elevating the YangQi and activation the meridian(升陽活絡). In the following, Insamyangyeongtang(人蔘養榮湯) was done 6 times and has effects of promoting the Qi and activating the blood(益氣養血) and of promoting blood circulation and restoring flow(活血通絡). The next, Jungyongtang(正容湯) appeared 5 times and this can expel wind, resolve phlegm and restore flow(祛風滌痰通絡). As single herb, Radix glycyrrhizae(甘草) was used 66 times most. Besides this, there are a few herbs used many times like Rhizoma atractylodis macrocephalae(白朮), Radix angelicae gogantis(當歸), Radix ginseng(人蔘). Radix astragali(황기) and Rhizoma cimicifugae(升麻). 4. In acupunture treatment, Chanzhu(撰竹) was used 19 times most. Besides this acupoint, there are some points choson frequently like Zusanli(足三里), Sanyinjiao(三飮交), Yangbai(陽白), Taiyang(太陽), Tongziliao(瞳子 ), Jingming(晴明), Hegu(合谷) and Fengchi(風池).