• Journal of Physiology & Pathology in Korean Medicine
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• v.19 no.2
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• pp.358-362
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• 2005

Directional words like 'ascending(升, sheng)', 'descending(降, jiang)', 'floating(浮, fu)', 'sinking(沈, chen) are technical terminologies of Oriental Medicine to express the directions of material medica functioning-at the phase of Qi-superiorly, inferiorly, exteriorly, and interiorly in human body, and are constituting one of the major principles in prescribing medicines. Lacking the objective methodology to measure or, at least determine Qi, However, we can not expect to secure meaningful data to verify those directional terms. This problematic situation caused chaotic discrepancy between theory and practice of Oriental Medicine. Thus, adopting the method of dynamic meditation 'Hanalmomjit' of Lux Vitae meditation society, by which various state of Qi-sensational movements can be expressed, we compared its moves with the directional terms of traditional canons in Oriental Medicine. In this thesis, the experiment of expressing materia medica via 'Hanalmomjit' is resulted out and compared with the terms, confirmed to have a certain meaningfulness. The new method showed these results below: Herba Menthae, described to have the disposition of ascending and floating, showed 60% of ascending movements in 'Hanalmomjit' experiment. Radix Rehmanniae Praeparata, described to have the disposition of descending and sinking, showed 50% of descending movements. Radix Glycyrrhizae, described to have plain disposition, showed 60% of central movements. Rhizoma Atractylodis and Pericarpium Citri Reticulatae, described to have the disposition of ascending and floating, showed also ascending movements. Cortex Magnoliae Officinalis, described to have the disposition of descending and sinking, showed also descending movements. In conclusion, qi-sensational movement of 'Hanalmomjit' for materia medica showed sufficient relations described in classics, proving itself to be useful method for objective demonstration of material medica.

• Journal of Haehwa Medicine
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• v.19 no.1
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• pp.35-48
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• 2010

In Neijing("內經"), it explains heaven, earth, four seasons(天地四時) take part in human's birth, it gives influence on life support, and have organic relationship between body and movement of sun and earth(日月運行) of heaven and earth. Human body and the natural world corresponds, so the time changes in the natural world give immediate influence to human body, and correspond changes happen inside human body. This has no exception in qi of human(人氣), meridians, the viscera and organs(臟腑) and so on. In time, there are many kinds of cycles such as year, month, 10 days and a day. Yin and yang and the five elements in each cycle shows changes of prosperity and decay and transformation. In a year, there are spring, summer, late summer, fall and winter which are each included to wood, fire, earth, metal and water. Spring and summer belong to yang(陽), and fall and winter belong to yin(陰). A day can be divided into the crowing of the cook, dawn, noon, and twilight. After midnight yin falls and yang rises(陰盡陽生), and after noon yang falls and yin rises(陽盡陰生). Ups and downs of the qi and blood and human body change with time and the region of whereabout is different. In one month, when the moon is full qi of blood rises and when the moon comes down qi of blood falls. The qi of meridian(經氣) has a periodical changes with regular movement in meridian. This is a result of continuing movement of meridian and the nutrient(營) and the defense(衛) in human body, stars correspond with ups, and correspond with flow of water of meridian(經水) with downs. In a day the twelve meridians(十二經脈) in hour of yin(hours 3~5), it starts with qi and blood of lung meridian(手太陰肺經) prosperous, each qi and blood of meridian prosperous in order. In eight extra meridians(奇經八脈), Bideungpalbup(飛騰八法) per 5 days, Younggoopalbup(靈龜八法) per 60 days qi of pulse(脈氣) changes correspond. The qi and blood of five meridian points(五兪穴) is 5 days, so.

• Korean Journal of Acupuncture
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• v.28 no.4
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• pp.177-198
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• 2011

Objectives : The purpose of this study is to examine the theory of mind and body practice in Dan-Jeon-Ju-Seon from the point of views of Taoism, Buddhism, and Oriental medicine. Methods : An ideological background and development of Dan-Jeon-Ju-Seon was first examined. Then, the definition of, other descriptions of, and various locations of, Dan-Jeon were investigated. In addition, the theory of Qi movement of Shui Sheng Huo Jiang (ascent of water Chi and descent of fire Chi) in Dan-Jeon-Ju-Seon was taken into consideration from perspectives on the thought of Taoist Nei Dan (internal alchemy) and Oriental medicine. Finally, the characteristics of mind and body practice in Dan-Jeon-Ju-Seon. Results & Conclusions : Dan-Jeon in Dan-Jeon-Ju-Seon consists of three parts, upper, middle, and lower Dan-Jeon, which is related to Jing (sperm, essence) Qi (breath, eneregy) Shen (spirit, intellect) of our body. Jing Qi Shen is a crucial part in our mind and body, mind and body are connected by energy, and the energy flow is possible by ascent of water Chi and descent of fire Chi. Ultimately, Dan-Jeon-Ju-Seon is a method of practice to keep one's mind and body healthy, and its purpose is to do timeless meditation in our daily lives regardless of time and place.

• Journal of Haehwa Medicine
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• v.18 no.1
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• pp.49-66
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• 2009

1. Hiccup is usually named as Hae yek, Hyel yek, Yel yek. 2. The cause of hiccup are stomach cold, rising of stomach fire, stagnation of vital energy and stagnationof phlegm, yang deficiency of spleen and kideny, deficiency of stomach-yin, or mental disorder due to the stagnation of phlegm, dyspepsia, depressed vital energy. 3. Vicera and Bowels related with Hiccup are lung, spleen, stomach, and heart. 4. The treatment of hiccup are dispel cold by warming the middle warmer due to stomach cold, expel the heat-evil to loose hollow-organ due to rising up of stomach yin, regulate vital energy and dissipate phlegm due to stagnation of vital energy and stagnation of phlegm, warm and recuperate both of spleen and kidney due to spleen and kidney yang deficiency, nourish the stomach to promote the production of body fluid due to deficiency of stomach yin. 5. Regarding neuropsychiatric aspect of hiccup, qi movement disorder was the main mechanism of disease and qi depression was the main cause. The prescriptions for neuropsychiatric hiccup were Mokhwangjogisan Pyunjakjunghyangsan, Daegwakhyangsan, and Haeaedan.

• Journal of Physiology & Pathology in Korean Medicine
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• v.24 no.6
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• pp.911-920
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• 2010

The basic principles in the "Spleen-stomach theory(脾胃論)" sets up the phases and roles of spleen-stomach (脾胃) by establishing Earth(地 坤 土) and exposing the reality of spleen-stomach(脾胃) of human body which has its own shape and form with Heaven's reality exhibited. The meaning of Earth is based on the constant meaning of Earth in 'Earth Original-Earth as extended and stable ground(坤元一正之土)' giving form and shape, and Earth's movement with circulation, then exposes itself as 'Earth as plowing land(耕種之土)' concerning both the application of Five Phases and the physical characteristics of Earth. The Yin-Yang recognition on Earth is revealed as Yin Earth(陰土)-Yang Earth(陽土). Spleen(脾) was established as Yin Earth(陰土) and Stomach(胃) as Yang Earth(陽土). The seasonal assignment of Earth is Indian Summer(長夏), which is divided from Summer, and becomes Heat(熱), and the Yin-Yang recognition of Earth comes to be the meaning of the center and border. According to the Five Phasic recognition, it becomes Earth(土) and gets to be Dampness(濕) in accordance with Six Qi(六氣). 'Extreme Yin(至陰)' indicates Qi's status exposing the fundamental meaning regarding the role of creating, changing, and propelling Spleen-Stomach(脾胃) as a characteristic Yin Earth. Earth comprehends 'Four Courses(四維)' meaning, recognizes them as four parts of the 12 Earth's Branches(辰戌丑未) and the terminals of four seasons(四季之末), and has the meaning of the president of the change in four seasons. The theory of principle in the "Spleen-stomach theory(脾胃論)" stands on the basis of the 'Form Qi theory(形氣論)' and that of 'Upbearing, Downbearing, Floating, and Sinking theory(升降浮沈論)'. It manifests the theory of movement in the interaction between Form(形) and Qi(氣), and 'Qi Interior Form Exterior(氣裏形表)' indicates that Qi(氣) moves interiorly and Form(形) exteriorly.

• Korean Journal of Acupuncture
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• v.31 no.4
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• pp.208-217
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• 2014

Objectives and Methods : This study is to understand the properties and functions of twelve meridians. It aims to understand the meaning of the meridian names, and to study the properties of the six qi and the method of movement of the meridians by analyzing the six qi of the three yin and three yang from a meteorological perspective. The functions of twelve meridians based on the relationship between the operation of the internal organs and the meridians are then examined. Results and Conclusions : (1) The three yin and three yang includes the properties of six qi at the meridians. (2) The fundamental qi at reverting yin meridian lesser yin meridian and greater yin meridian has the properties of wind, heat and dampness, respectively, which are yang qi, while the fundamental qi at lesser yang meridian, yang brightness meridian and greater yang meridian has the properties of ministerial fire, dryness and cold, respectively, which are yin qi. (3) In the circulation of meridian qi, yang qi ascends at yin meridians while yin qi descends at yang meridians. (4) Three yin meridians belonging to the viscera help the function of intestines, which saves essence qi and then makes it go upward, while three yang meridians belonging to the bowels help the function of converting foodstuff and making it go downward. (5) In the human body, the internal organs play the primary role, and the meridians serve as helpers of the functioning of the internal organs by controlling the six qi.

• Journal of Physiology & Pathology in Korean Medicine
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• v.31 no.5
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• pp.255-263
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• 2017

This article is for understanding relations between the classifications of gastritis and syndrome differentiation types of Korean Medicine through research on syndrome differentiations of clinically applied gastritis and literature of Korean Medicine. Clinical papers were searched in China Academic Journals(CAJ) of China National Knowledge Infrastructure(CNKI) from 1995 to 2015. Conclusions are as follows. First, disease mechanism of chronic gastritis are qi stagnation, damp stagnation, heat obstruction, blood stasis obstruction, yin damage, damage to collaterals with healthy qi deficiency and pathogenic qi. And qi movement stagnation is shown through the status of chronic gastritis. Second, chronic superficial gastritis belongs to qi aspect syndrome and mainly pathogen excess syndrome. And the key mechanisms are congestion and disharmony of stomach qi sometimes combined with liver depression, food accumulation and dampness-heat. Third, chronic atrophic gastritis belongs to qi-blood syndrome and deficiency-excess complex syndrome with the root of spleen qi deficiency and stomach yin deficiency and the tip of blood stasis, qi stagnation. And key mechanism is damage to collaterals with healthy qi deficiency and toxin-blood stasis. Forth, pathogen excess syndromes are shown at the early stage of chronic gastritis and healthy qi deficiency syndromes after the middle stage. Qi deficiency is shown at the beginning of the disease and yin deficiency at the late stage. And qi deficiency is related with superficial gastritis and yin deficiency with atrophic gastritis.

• The Journal of Korean Medicine
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• v.43 no.3
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• pp.36-48
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• 2022

Objectives: The aim of this study is to modernize Nutrient Qi(營氣) and Defense Qi(衛氣) from the point of view of Visceral Body and Somatic Body. Methods: Investigate the areas of body and function of Nutrient Qi(營氣) and Defense Qi(衛氣) recorded in the 『HuangdiNeijing(黃帝內經)』 and 『Dongeuibogam(東醫寶鑑)』. And investigate Visceral Body and Somatic Body that anatomical structure is divided according to function based on the book 『Life and Rhythm』. Results: Nutrient Qi(營氣) works to nourish the body such as viscera and bowels in the meridian. Defense Qi(衛氣) works to protect the body such as skin, limb joint, eye outside the meridian. The human body is divided into Visceral Body called a vegetable organ and Somatic Body called an animal organ. Visceral body is the organ that manages "nutrition-reproductive" and is divided into the intestine(腸管), blood vessels(血管), and the nephridium(腎管). Somatic Body is an organ that manages 'sensory-motion' and is divided into a three-layer structure: the outer layer covering the body surface, the nerve layer connecting the outer layer and the muscle layer, and the muscle layer controling contraction and movement. Conclusions: It is estimated that Nutrient Qi(營氣) is similar to Visceral Body, and Defense Qi(衛氣) is similar to Somatic Body.

• 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).

• Journal of Korean Medical Ki-Gong Academy
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• v.7 no.2
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• pp.134-145
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• 2004

Qi. in ancient east Asian Philosophy and medicine, was the quintessential concept symbolizing material orgin of the world. It was considered as the original matter of the world, and the genesis, development and extinction of everything in heaven and earth was explained through the movement of Qi. Despite its importance, the interpretation of Qi has brought about various bifurcations in the history of Oriental medicine. It is comprehended either as ideal concept, or as actual entity. Also, there exists synthetic idea of considering both sides of Qi. These ideas results from obscure understanding based on textual interpretation apart from actual experince. When experincing Qi through discipline, however, man can understand Qi concretly and actually and even grasp the explanation of the cosmos and life. One problem of Qi discipline was that it couldn't ascend the stage of subjective experience. Now, with the method of 'Hanalmomjit'. a developed form of zifadonggong(自發動功), I could reach coherent results to offer the foundation of objective understanding of Qi. The testees, disciples of Hanalmomjit, could express the characters of herbs in their Qigong actions, and the expression was meaningful and coherent to be considered as expressing the effects described in the classics of herbalogy. This result comes from the capacity of grasping external Qi-status, not only expressing the internal communication of jingluo(經絡) in Hanalmomjit.