• 대한한방내과학회지
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• 제31권3호
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• pp.488-499
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• 2010

Objective : This study was designed to investigate the correlation between Qi movement stagnation condition, stress level and xerostomia in halitosis patients. Methods : Ninety-nine halitosis patients visiting the Halitosis Clinic in the hospital of Oriental medicine, Kyung Hee University from January, 2010 to May, 2010 were recruited. The subjects were assessed on their stress levels(based on the Stress Response Inventory), xerostomia symptoms(based on the 8-item Visual Analogue Scale xerostomia questionnaire), and Qi movement stagnation(氣鬱) condition(one of the subcategories in the Qi, blood and water pattern identification(氣血水辨證)). Salivary functions were evaluated using the unstimulated whole salivary flow rate measurements. Results : Compared to the non-Qi movement stagnation group(Qi movement stagnation pattern identification score < 30), the confirmed Qi movement stagnation group(Qi movement stagnation pattern identification score $\geqq$ 30) showed higher levels of xerostomia and stress. In the regression analysis, the Qi movement stagnation condition and stress levels showed a significant correlation. Furthermore, the Qi movement stagnation condition and stress levels each displayed significant correlations with xerostomia. Conclusions : The results of this study suggest that stress and Qi movement stagnation condition contribute to xerostomia symptoms in halitosis patients. Considering the correlation found between the Qi movement stagnation and stress, this study suggests a novel methodology in treating xerostomia, halitosis, and other stress-related disorders through the Qi movement stagnation-related approach.

• 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.

• 대한한의학원전학회지
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• 제29권3호
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• pp.113-132
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• 2016

Objectives : In this study, the Abdominal Diagnostic Method of Kitao Shunpo(北尾春圃) about Movement Qi between kidneys in Sanghauidam(桑韓醫談) and Jeonggisinron(精氣神論) are investigated for the purpose of understanding the definite technique of the method and the position in the context of abdominal diagnosis in Japan. Methods : The materials related to the abdominal diagnosis to Movement Qi between kidneys were selected from Sanghauidam and Jeonggisinron written by Kitao Shunpo, and analyzed to know the characteristics of the method. Results : Kitao Shunpo suggested the theoretical background of the Abdominal Diagnostic Method that Original Qi(元氣) is made from Original Essence(元精) when a person is born, and mentality(神) and body essence(精), qi(氣) and blood(血) are formed from those. Movement Qi between kidneys(腎間動氣), that is to say innate Original Qi can be diagnosed in abdominal region by the method in Japanese Medicine. Kitao Shunpo decided deficiency and excess of Original Qi and prognosis in clinical treatment by the method, and suggested the standard pulse condition of the Movement Qi between kidneys. Conclusions : After the theory about Movement Qi between kidneys appeared in Nanjing(難經), many doctors have not made attention to diagnose that for a long time, until Kitao Shunpo with other Japanese doctors established the theoretical background of the Abdominal Diagnostic Method, and applied the theory to clinical treatment.

• 혜화의학회지
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• 제9권1호
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• pp.105-112
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• 2000

Three burning space concentrating mainly on the text of ${\ll}NeiChing{\gg}$, we got this conclusion by looking at a longitudial perspective of three burning space function, nutrient & defensive qi creation, movement and numbers. 1. Longitudial movement is the law of the universe, by looking at oriental medicine by the thought of heaven and man unity we can tell that longitudial movement concept is used to analyze the physiology of our body. And we can look at our body in a cubic movement suck as top and bottom, left and right, outside and inside, internal and external, upward and downward movement. 2. In Nei Ching the concept of three burning space is seperated in to four different types of three burning space which are three burning space as a fu, three burning space as a water metabolism and excretion organ, and three burning space by its position. 3. nutrient & defensive qi's movement in the channel is the same as the twelve regular channels movement in our body, nutrient qi circulates the yang part twenty five during the day and circulates the ying part twenty five times during the night. Since channel functions corresponds with the sun, moon, and the stars the ups and downs of nutrient & defensive qi's property varies with the difference of the periods. 4. By comparing nutrient & defensive qi's production and property with three burning space's positional property, we can see that three burning space's positional property comes out from the longitudial movement of nutrient & defensive qi.

• Journal of Acupuncture Research
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• 제30권1호
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• pp.13-22
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• 2013

Objectives : The aim of this study was to show the application to add the Dong-Qi therapy of the Dong-Si acupuncture to exercise therapy of the movement system impairment syndrome(MSIS) and to determine the best acupuncture point for the Dong-Qi therapy. Methods : We reviewed Diagnosis and Treatment of Movement Impairment Syndrome and Movement System Impairment Syndromes Of The Extremities, Cervical and Thoracic Spines written by Sahrmann SA. to show the exercise therapy of the sort of MSIS. We reviewed complete works of Yang Wei Jie to show the acupuncture points of the Dong-Si acupuncture and the Dong-Qi therapy. Results : We showed the acupuncture point of the Dong-Si acupuncture by each type of MSIS based on the reference book of MSIS, the Dong-Si acupuncture. Also, we selected and tabulated the best possible acupuncture point of the Dong-Si acupuncture which could minimize a side effect of acupuncture during the therapeutic exercise by each type of MSIS. Conclusion : A specific acupuncture point of the Dong-Si acupuncture could be chosen for a specific MSIS therapeutic exercise. The best possible acupuncture point could be chosen when selecting an acupuncture point of the Dong-Si acupuncture.

• 동의생리병리학회지
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• 제21권4호
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• pp.822-834
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• 2007

This study searched the philosophical and medical thought of mutual understanding and human body. Mutual understanding is a fundamental problem in all branches of oriental studies. In other words, mutual understanding becomes the existential foundation of heaven-earth-human(三才). So human beings, heaven and the earth can't exist if there is no mutual understanding. It comes out the problem of self-consciousness in philosophy, and qi movement pattern like upward, downward, inward and outward movement in traditional korean medicine. Human beings have mutual understandings with heaven and the earth from a macroscopic standpoint, on the other side the human body from a microscopic standpoint. Qi movement is the mutual understanding and response of qi in human body, so with which the physiological functions and pathologic changes of viscera and bowels comes out. Therefore we want to present how to complete qi movement between viscera-bowels and organs to examine mutual understandings in human body closely. The results was summarized as follows; First, upbearing the clear yang and down bearing the turbid yin of spleen-stomach is main pivot of upward and downward of qi movement, and it is true form of mutual understandings between viscera and bowels, so upward, downward, inward and outward movement of whole viscera and bowels can be controlled by spleen-stomach. Second, by restraining relationships between downward heart fire and upward kidney water, heart fire and kidney water have close communications physiologically and pathologically as upper-lower, yin-yang and water-fire. Third, by restraining relationships between upbearing and effusion of liver and purification and down-sending of lung, liver and lung are outer circles of upward and downward movement, so they have antagonistic functions. Firth, by the relationships between upbearing the clear and down bearing the turbid of spleen-stomach and free coursing of liver, free coursing of liver-gallbladder is the essential requirement that it certify transportation and transformation of spleen-earth, so the disease of liver-gallbladder induce spleen-stomach disease pattern to affect its function of transportation and transformation. Fifth, by spleen and kidney, spleen yang is based on kidney yang, so the weakness of kidney yang can affect the function of transportation and transformation of spleen-stomach as it can't warm spleen earth. Sixth, by homogeny of liver-kidney, essence and blood of liver-kidney and ministerial fire of liver-kidney have mutal generation and limitation physiologically and they mutually are affected in pathologically.

• Korean Journal of Acupuncture
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• 제17권1호
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• pp.123-140
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• 2000

The purpose of this study is to understand the special character and the tendency of the movement change that 12 meridians possess. We studied about the incidental and fundamental rule of the six atmospheric influence that was presented by Pyobonjoong(the incidental, fundamental, intermediate) theory, and the Hwang won-uh's the Six Channel activity of the Qi theory that presented movement form of the meridian through the six atmospheric influence. Then we found the following substances. The Pyobonjoong(the incidental, fundamental, intermediate) theory is applicable to understand the special character and the tendency of the movement change that Meridians possess. But, because the Pyobonjoong(the incidental, fundamental, intermediate) theory can't classify the characteristic difference of the hand and foot meridians, then the principle that can devide the meridians of the hand and foot, must be supplied. The Jungwha(right changing)-Daewha(opposite changing) theory is able to concretely classify the special character of the hand and foot six meridians. And Hwang's Shawha(superintending change)-Jongwha(following change) theory that is base on Jungwha(right changing)-Daewha(opposite changing) theory, is able to classify the special character of the hand and foot six meridians, too. If the concept of the Meridians is understood by the Shawha(superintending change)-Jongwha(following change) theory, the special character of the hand and foot six meridians could be concretely classified and then the meridian of the Bowels and the six atmospheric influence corresponded to the meridians could be expansively explained as the point that take charge and control these special Qi in the human body The Bon-Qi(fundamental Qi) act on the special character of Shawha(superintending change) six meridians and the tendency of the movement change is cause by the insufficiency and excessiveness of the Bon-Qi(fundamental Qi). The Qi of the Shawha(superintending change) meridians act on the special character of Jongwha(following change) six meridians and the tendency of the movement change is cause by the exuberance of Yang and the deficiency of Yang.

• 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.

• 동의생리병리학회지
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• 제24권2호
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• pp.177-186
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• 2010

This study is about researching DongEuiBoGam by analysing with pattern identification of modern Traditional Korean medical patholgy as more logical, systematic and standardized theory. Disease pattern mechanisms of essence, spirit, qi and blood in NaeGyungPyeb of DongEuiBoGam are these. In Essence, this explain mechanism of disease patterns those are seminal emission, dream emission, spermatorrhea, white ooze. These disease pattern's mechanisms are kidney yang deficiency, kidney yin deficiency, heart yang deficiency, heart yin deficiency, heart qi deficiency, spleen qi deficiency and so on. On viewpoints of viscera and bowels they are related with heart, kidney, spleen. And most of them are deficiency from deficiency-excess Pattern Identification. Classifying disease pattern of qi is about upward, downward movement and more concentrated deficiency than excess pattern. Fright palpitations can be classified heart deficiency with timidity, heart blood and qi deficiency, heart qi deficiency, heart blood deficiency, heart qi movement stagnation, water qi intimidating the heart, phlegm-fire harassing the heart, phlegm clouding the pericardium, and so on. Palpitations can be classified heart blood deficiency, heart yin deficiency, heart deficiency with timidity, heart spleen blood deficiency, spleen qi deficiency, phlegm-fire harassing the heart, intense heart fire, and so on. Forgetfulness can be classified heart spleen blood deficiency, heart spleen qi deficiency, kidney essence deficiency, heart qi deficiency, non-interaction between the heart and kidney, etc. for deficiency pattern, phlegm clouding the pericardium for excess pattern. In Blood just say inside bleeding pattern's category, there are nose bleeding, flopping syncope, qi counterflow, blood vomiting, hemoptysis, spitting of blood, bloody stool, hematuria, and so on. Like these, this study identify pattern of disease in DongEuiBoGam by mechanism of disease theory.

• 대한한의학원전학회지
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• 제33권4호
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• pp.167-182
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• 2020

Objectives : The relationship between the Lungs, Stomach and Kidneys were examined in relation to their pulses continuously beating without rest as discussed in the 『Lingshu·Dongshu』, with other chapters in the 『Huangdineijing』. Methods : Chapters in the 『Huangdineijing』 and annotations were referenced in relation to the contents in question of the 『Lingshu·Dongshu』. Results & Conclusions : In 『Lingshu·Dongshu』, the Stomach of the Zuyangming is central. In the flow of Qi that is produced and circulated from the Stomach, we can see that Ancestral qi that is created in the Stomach ascends and accumulates in the chest area to disperse Qi throughout the entire body according to breathing and pulsation, while Nutrient qi exits from the middle energizer and ascends to the Lungs, circulates the entire body and Qi that is partially similar to Defense qi moves upwards to the head and circulates. In the lower part of the body, Qi flows to the Zushaoyin that is associated with Jing qi to assist with actions of the Extra meridians, while it connects to the Ancestral sinew through Zujueyin allowing for smooth movement of the muscles and joints. The special emphasis on the pulsation points of the three meridians, Shoutaiyin, Zuyangming and Zushaoyin, is based on the Qi thoroughfare[氣街] theory, where production and circulation of all Qi in the upper, middle, and lower energizers of the body manifest as pulse movement of the three meridians, which are the fundamental rhythms and movements of life.