• 대한한의학원전학회지
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• 제21권1호
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• pp.63-78
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• 2008

In Korean Traditional Medicine(K.T.M.)'s theory, there are some important constitutions which constitute the human being. They are Jeong(精), Gi(氣), Sin(神), and Hyeol(血). Jeong(精) is the essential substances which constituting human body and maintaining life's activities. Gi(氣) is the vital energyor functional activities of human body. Sin(神) is a kind of Gi(氣) which is related to mentality, consciousness and thinking. Hyeol(血) is the red fluid circulating through the blood vessels and nourishing the body tissues. When a man is born, he takes Jeong(精) from his father, and Hyeol(血) from his mother. So father' s Jeong(精) and mother' s Hyeol(血) became the source of their children's Jeong(精), Gi(氣), Sin(神), Hyeol(血). But after be borning, man need to make Jeong(精), Gi(氣), Sin(神), Hyeol(血) by himself from Foods and drinks[水穀]. This thesis was written to explain a process or a system how the Foods and drinks[水穀] change to human's Jeong(精), Gi( 氣), Sin(神), Hyeol(血). When the food and drink[水穀] put in human's mouth, Five Bu[五腑] primarily digest and change to food and drink[水穀]'s Essence and nutrients which is similar to chyme or chyle[乳廳]. Secondarily, Five Jang[五臟] make Gi(氣), Jinaek(津液) - the body fluid, Jeong(精), Wigi(衛氣) - the defensive Gi, and Yeonggi(營氣) - the nutrient Gi circulating the Meridians, and Hyeol(血) from that food and drink [水穀]'s Essence and nutrients. And the information of every processing is reflected in urine. 50 the digestion is accomplished at not only Five Bu[五腑] but also five Jang[五臟]. The concept of digestion in this thesis is including both catabolim[異化作用] and anabolism [同化作用]. Samcho(三焦) is the recognition to the process of this digestion - ctabolism and anabolism in three part.

• 대한한의학원전학회지
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• 제21권4호
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• pp.249-260
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• 2008

Accroding to "Hwangjenaegyeong(黃帝內經)", when the food and drink[水穀] enter the mouth, they divided into two different things with solid food[食] and liquid food[飮], then transformed and absorbed into Jeong(精), Gi(氣), and Jinaek(津液) and spread to the entire body. The movement and transformation[運化] of the food and drink in the body can be distinctly described with the circulation of the Yeonggi(營氣) Wigi(衛氣) and metabolism of Jinaek. The leftover food[糟粕] which is not transformed into Jinaek, not delivered to the Jangbu(藏府) like Gan(肝), Shim(心), Bi(脾) and Pe(肺), brought to the Daejang(大腸) and transported through the baekmun(魄門). Or some of them are verified at the Hoejang(廻腸) and brought to the Banggwang(膀胱) through the Hacho(下焦) then transpired them outside the body. The distinguishing mark of the movement and transformation of the food and drink and its transpiration in the "Hwangjenaegyeong" is that the Sin(腎) of five jangs is exclude from the process of the movement and transformation and the process is explained with the fluid like Gi and Jinaek. From the "Nangyeong(難經)", developing of Myeongmun(命門) theory, the importance of the Sin in the delivering process of the food and drink is remarkably highlighted; however in the late period of Chosun dynasty(朝鮮), Seokgok Igyujun(石谷 李奎晙) denied the temporary theory of Myongmun and asserted the original interpretation recovery of "Hwangjenaegyeong".

• 동의생리병리학회지
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• 제29권2호
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• pp.133-142
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• 2015

This study aimed to investigate flow of defense qi(衛氣) through the relationship among the collateral meridians(絡脈), Pyobon(標本), Kika(氣街) and Geungyul(根結). The nutrient qi(營氣) and defense qi have a same origin and are transformed from the food and drink(水穀), the nutrient qi flows in the meridian(經脈) and the defense qi flows outside of the meridian. The defense qi flows in the collateral meridians where meridians divide into smaller ones. The beginnig of the collateral meridian division is called Bon(本) and the finishing point is called Pyo(標). The defense qi flows from Pyo(標) to outside of the collateral meridian which is called Kika and then flows to skins(皮膚) and muscles (肌肉). The defense qi enters the meridian at Geun(根) and it joins the other qi within the meridian at Gyul(結). In this study, we suggest that the collateral meridian, Pyobon, Kika and Geungyul are continuos pathways where the defense qi circulates.

• 한방안이비인후피부과학회지
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• 제23권1호
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• pp.282-288
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• 2010

In our review, the conclusions on the concept and principle of perspiration are as follows. 1. It is the physiological perspiration that Qingyang(淸陽) from Jing(精), Qi(氣), Xie(血) synthesized by digestion of food and drink(水穀), is increased and secreted from pores on the skin(腠理). 2. The main center to control perspiration is heart(心), but lver(肝), stomach(胃), spleen(脾), lung(肺), bladder(膀胱), kidney(腎) and triple energizer(三焦) can be also related to perspiration indirectly. 3. As Weiqi(衛氣) make the body warm and keep the body temperature constant by controlling perspiration, it is very important to make a diagnosis of Weiqi(衛氣) Xushi(虛實) by skin temperature. 4. We guess that perspiration can be secreted by the control of BiaoLi-YinYang(表裏陰陽) such as centrifugal(氣) and centrifetal force(形) of Qi(氣). 5. Sweating therapy can make the level of Biaoyang(表陽) correct and control the balance between centrifugal(氣) and centrifetal force(形) of Qi(氣).