• 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.29 no.2
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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.

• Journal of Korean Medical classics
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• v.32 no.4
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• pp.67-90
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• 2019

Objectives : This study aims to summarize Tang Zong-hai's Qi transformation theory of the Six meridians through his book "Shanghanlun Qianzhubuzheng傷寒論淺注補正" where he integrated Western anatomy with the Qi transformation theory of East Asian Medicine to interpret Zhang Zhong Jing's "Shanghanlun(傷寒論)". The objective is to assist clinical application. Methods : Focusing on the contents of disease of the six meridians in the "傷寒論淺注補正", Tang's theories on the function of Zangfu(臟腑), Opening-Closing-Pivot(關闔樞), Inter-communication of Zangfu(臟腑相通), the Twelve Meridians(十二經脈) from his other publication "中西匯通醫經精義" were examined and related to in the process of explaining Qi transformation theory in detail. Results : 1. The Qi transformation function of the Taiyang meridian is related to "膀胱者, 氣化則能出" where the Small Intestine and Bladder inter-communicate. 2. The Qi transformation function of the Yangming meridian is related to the control of dryness and dampness through the Qi transformation of "陽明不從標本, 從乎中." 3. The Qi transformation function of the Shaoyang meridian is related to the Life-Fire function of the Triple Energizer-Gallbladder-Pericardium coalition through "少陽屬腎." 4. The Qi transformation function of the Taiyang meridian refers to the Heart Fire nurturing the Spleen Earth by creating 膏油 through veins. 5. The Qi transformation function of the Shaoyin meridian is related to the controlling of the Nutrient Qi(營氣) and Defense Qi(衛氣) through '心主血脈, 腎主元氣.' 6. The Qi transformation function of the Jueyin meridian is related to the ability of 和風 which results from '陰盡陽生' to harmonize and control the balance of Water Coldness(水冷) and Fire Heat(火熱). Conclusions : Tang's Qi Transformation Theory of the Six Meridians is his key theory explained from the perspective of Qi transformation of disease in the six meridians of "Shanghanlun", closely related to basic theories such as theory of Zang form(臟象學說), Opening-Closing-Pivot(關闔樞), Inter-communication of Zangfu(臟腑相通), the Twelve Meridians(十二經脈) of East Asian Medicine.

• Korean Journal of Acupuncture
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• v.39 no.2
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• pp.63-67
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• 2022

Objectives : The purpose of this study was to investigate the needling depth of five-phase acupoints and discuss the association with the depth of meridian qi. Methods : DongUiBoGam was used to determine the depth of five-phase acupoints. The depth of needling at 60 five-phase acupoints was compared between well, spring, stream, river, and sea acupoints. Results : The proximal part of the extremities had deeper needling depth than the distal part of the extremities. The targeted deqi sensation can be related to the needling depth. Conclusions : The depth of the meridian qi is related to the distinct patterns of needling depth of five-phase acupoints.

• Journal of Korean Medical classics
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• v.29 no.3
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• pp.57-74
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• 2016

Subject : Treatment of acupuncture & moxibustion in Huangdineijing Objectives : Discover the principles and substances of acupuncture & moxibustion treatment of Huangdineijing Methods : The author reviewed the Huangdineijing: Suwen, Lingshu to gain a realistic sense of the facts and the medical book's contents that deal with the practices of acupuncture & moxibustion treatment for clinical praxis. Conclusions : 1. The acupuncture & moxibustion of Huangdineijing can be defined as follows. A treatment for correcting of meridian's drift by proper selection of surgical site, using suitable implementation and appropriate manipulation skill from a correct judgement of meridian's flowing through sensing the pulse for diagnosis when the meridian's flowing which come and go constantly driven by the tidal order of defensive Qi tactually appeared hard or soft caused by diseases, thus bring out the soft & gradual 50 laps circulation of nutrient Qi moderately driven by defensive Qi. 2. Today's acupuncture & moxibustion treatments greatly differ from those of Huangdineijing in that we do not know the substance of that treatment which is correcting of meridian's drift and do not obligatorily carry out feeling of the pulse for diagnosis which is a measure & judgement of meridian's flowing against a preliminary treatment in parallel with treatment so reduce use and power of that treatment. 3. I could form a list of general principle from the substances of acupuncture & moxibustion of Huangdineijing like as the flowing or fate of meridian Qi(tidally going in order of defensive Qi and nutrient Qi), deficiency or excess of Meridian flowing, comparing diagnosis before and after treatment, bring out the soft & gradual Qi. That was imposing "the concept of time" on recognition and treatment to human body.

• Journal of Sasang Constitutional Medicine
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• v.15 no.2
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• pp.38-57
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• 2003

Objective: The purpose of this study is to discourse upon that the construction of Sasang Constitutional Medicine has a significant property of Oriental Medicine by explaining the disparity of the viscera and bowels of four constitutions through the special quality of ying-qi and wei-qi circulating in human body on the basis of the channel-qi theory of ${\ulcorner}Huangdi$ $Neijing{\lrcorner}$ Conclusion: 1. Primordial-qi is the congenital essence inherited from the parents and pectoral-qi, ying-qi and wei-qi is the acquired essence derived from the food and air that human eat and breathe. 2. Ying-qi and wei-qi circulates in the meridian system by the strength and pushing of pectoral-qi under the influence of primordial-qi 3. Ying-qi, by the pushing function of pectoral-qi, determines large lung-small liver and small lung-large liver according to the innate quantity of qi and blood. 4. Wei-qi, by the pushing function of pectoral-qi, determines large spleen-small kidney and small spleen-large kidney according to the innate quantity of qi and blood. 5. The heart in the theory of the meridian system's fetus-nourishing and Sasang Constitutional Medicine is involved in the formation of viscera and bowels as governing human body and seven emotions. 6. It is considered that Taiyang person and Taiyin person have the constitution influenced by ying-qi. 7. It is considered that Shaoyang person and Shaoyin person have the constitution influenced by wei-qi. The inquiry into several literatures on the basis of the channel-qi theory of ${\ulcorner}Huangdi$ $Neijing{\lrcorner}$ leads us to the idea that the construction of Sasang Constitotional Medicine is another well-implied representation of the property of the meridian doctrine in the existing Oriental Medicine. And it is considered that the more continual studies of literatures and Sasang Constitutional Medicine Acupuncture are necessary henceforth.

• Korean Journal of Acupuncture
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• v.29 no.2
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• pp.290-299
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• 2012

Objectives : 'Obtaining qi(deqi)' is a sensation experienced by a patient or an acupuncturist during acupuncture treatment, and it is considered to be an important factor in acupuncture treatment. However, previous studies reported conflicting results about the relationship between 'obtaining qi(deqi)' sensation and the effect of acupuncture treatment. Also, most of the previous studies investigating 'obtaining qi(deqi)' and the acupuncture effect, dealt with the analgesic effect of acupuncture. The objective of this study was to analyze the relation between the 'obtaining qi(deqi)' and the anti-itching effect of acupuncture treatment. Methods : Twenty one healthy subjects participated in this study. At the first visit, itch was induced to all subjects using intradermal injection of histamine on the lower arm. At the second visit, acupuncture treatment was applied using LI11 and 'obtaining qi(deqi)' was assessed. After acupuncture treatment, itch was induced again, and itch VAS and skin flare were assessed. Results: At the 6,8,10 minutes after histamine injection, the change of itch VAS between before and after acupuncture treatment was significant. Among 'obtaining qi(deqi)', subjects reported that 'dull ache', 'pricking', 'heavy' were most strong. Total score of 'obtaining qi(deqi)' sensation was not related to the change of itch VAS or skin flare. The 'electric shock' sensation is related to the change of itch VAS, and 'bruised' and 'heavy' sensations were related to the change of skin flare. Conclusions : Total 'obtaining qi(deqi)' is not related to the anti-itching effect of acupuncture, but several sensations showed relationship with the effect of acupuncture on itch severity and skin flare. Further researches based on various symptoms or acupuncture points, are needed.

• Korean Journal of Acupuncture
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• v.19 no.2
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• pp.87-96
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• 2002

Objective : To study of Literature on the Ying Qi and Wei Qi One of thing that is among basis theory of Oriental medicine is Vital Essence, Vitality, Qi and Blood(精神氣血) justly. Results : Physiological special quality of Ying Qi(營氣) first, flows within Blood Circulation and the temper is mild and second, transform blood and grow up whole body, and follow through Pectoral Qi(宗氣). Wei Qi(衛氣) means running regeneration of material that do guard action of human body as refined nutritious substances transformed in food. Physiological special quality of Wei Qi(衛氣) first, nature is fast, smooth, and sharp. And it flows outside Blood Circulation. Second, go on muscslar gap without following through Pectoral Qi(宗氣). Ying blood(營血) flows within Blood Circulation means living body ingredient which thing reveals by circulation of the blood change phenomenon. Ying Qi(營氣) is Ying(營) in meaning which go on meridians, therefore meridians as wandering living body reaction route mean. This Ying Qi(營氣)'s physiology transform blood and grows up whole body and flows within Blood Circulation. It becomes most important ingredient of composition of blood, Wei Qi(衛氣) transforms and becomes nutrition constantly by running regeneration of material which transform in Jungcho(中焦) and spread by spreading action of upper chest exhaust in lower belly above the blader of apriority, Kidney-yang.

• 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.

• Herbal Formula Science
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• v.25 no.4
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• pp.437-447
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• 2017

Objective : Zhang zhi-cong insisted the theory related to the 'Six-meridian qi transformation', and Zhen xiu-yuan inherited that theory understanding six-meridian disease of "Shang-Han-Lun". This emphasizes that the disease of 'three yin and three yang' in "Shang-Han-Lun" is a disease caused by Six-meridian qi transformation, not a lesion of meridian itself. He said, "If you do not know brightly in the 'Tip, Root and Middle qi', you can not read the "Shang-Han-Lun"." Therefore, in this paper, we examine the interpretation of the "Shang-Han-Lun"by using the theory of 'five circuits and six qi'. Method : First, extract sentences related to 'Tip, Root and Middle qi' from the sentences of "Shang-Han-Lun" Second, the sentence is interpreted through the Zhen xiu-yuan's "Sang han lun qian zhu". Third, the meaning of the sentence is examined and summarized. Result : Zhen xiu-yuan proposed a clear and systematic theory that can understand the meaning of Six-meridian in "Shang-Han-Lun", by utilizing the discipline that 'Tip, Root and Middle qi' Conclusion : The change of 'Tip, Root and Middle qi' is a very central theory that explains the properties of 'Yin and Yang' and mutual correspondence among Korean medicine theories. It also provides basic directions for understanding the changing patterns of disease.