• 제목/요약/키워드: mind-body medicine

검색결과 259건 처리시간 0.023초

종양(腫瘍)의 양생법(養生法)에 관한 소고(小考) (A Study of Yangseng-method in Tumor)

  • 신용철
    • 대한예방한의학회지
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    • 제12권3호
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    • pp.213-222
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    • 2008
  • Objective : The Purpose of this study was to investigate the Yangseng-method in Tumor, to know how to help the patients from the disease. Method : In order to know the relations between Yangseng and disease, various books and reports are investigated. And the results as follows. Conclusions : According to the traditonal medical theory, Oriental medicine focused on Yangseng(養生). And it is able to resist the disease and adapt to the environment and assist the healing of the body. And it is in harmony with Qi-circulation, so smoothing the circulation of meridians, strengthened Essentialmaterial, Qi, Sprit. Yangseng can be effective for cancer patients to control mind and improve self-confidence and is helpful of preventation of disease and mental health. Especially Mind-control of Yangseng is more important of all.

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정.기(精.氣) 양생법(養生法)에 관한 문헌연구 (Literature Review on Spirit and Qi Regimen)

  • 백숙희;석소현;오혜경;문희자
    • 동서간호학연구지
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    • 제2권1호
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    • pp.96-106
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    • 1997
  • In Chinese medicine, the activities of removing and solving the inner cause are called the regimen in preventing the disease and the good condition of mind emphasizes us to practice ourselves the doctrine of regimen of the mind to promote the health and long life of the living body, in other words, it means we should have clean mind, less desire, less thought, less agony and widely open our emotion and will, and it also means the raising of good nature, the moral cultivation, and we can be healthy when we live by good virtus as the root of regiem. The meaning of the Qi has been expanded more and more since its origination throught the process of practice and perception of man. 1) Matter is changed to the smoke when burned, the energy of water becomes the rain in the sky and the rain raises all living creatures by making them wet. Throught these changes of circulation, men could realize the energy to be the common and original matter of forming all the creatures. 2) The direction of showing the breathing of men in and out has been expended. 3) It was widely understood as the meaning of showing vitality of men, and it was the original root of chinese medicine. 4) It was expended to be showing spirit of nature such as the sun, moon, star, sky, land, mountain and the moral spirit of men as peacefullness. By the original meaning of the word of energy expanded to the wider side of sky, land, men and things, nature, society, man and the moral spirit could get the unified basis of the matter. As the above, the word of Qi has been used in wider meaning at this time from the past. In other words, all things in the universe come into being and extinct by the chang of motion of the Qi and it is recognized to be the living activity in human body. The Qi-kong based on this energy and the motion applied to our daily life are very extensive (Lee, Hye - lung, 1997). Here are the summaries of the effect of the Qi-kong ; 1) The physical constitution is strenthened, physiological function is prosperous and we are free from various geriatric disease and psychosomatic disease not to mention the cold and indigestion. 2) It maintains the clear spirit, elevates intelligence, strengthens the spiritual power and demonstrates the potentiality at the amximum. 3) It maintain beautiful figure and clean skin never losing the charm but full of energy and vitality. 4) It keeps the balanced body never suffering from the unbalance of the bones, various and neuralgia. 5) It maintain the spiritual comfort, the natural posture in everything and real happiness (Lee, Hye-Jung, 1997 : Suh, Yong Kyu, 1989). Chinese medicine mentions the motion by Qi with Qi - kong. But the motion does not require special method in Western medicine. I t is the only way of living of our ancestor indaily life. It is maintaining the healthy lifr by training the Qi, and it is the motion of being with the nature with the open mind in breathing rather than artificially restricting our daily life, it is the motion of the body.

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하코미세라피의 이해와 한의학적 응용 (An Introduction of Hakomi Therapy and Its Application to Korean Medicine)

  • 서주희;강형원
    • 동의신경정신과학회지
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    • 제24권spc1호
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    • pp.101-118
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    • 2013
  • Objectives : Hakomi therapy is a body-centered psychotherapy established by Ron Kurtz in the 80s. Here we introduce the clinical possibilities of application in Korean medicine through Hakomi therapy. Methods : At first, we present the definition, basic principles, terms and outline of Hakomi therapy in reference to "Body-centered psychotherapy The Hakomi Method," published by Ron Kurtz. Then we study the clinical application of Hakomi therapy on Korean medicine. Results : There are many similarities between Hakomi and Korean medicine, such as Mind-Body holism, organicity through homeostasis of living things, non-violent attitude of therapist like Tao, and emphasis on breathing by corresponding with Nature. Also, there are similarities in methods, such as Ohjisangseung, Iijungbyunqi, and Qigong. Hence, Hakomi therapy can be useful in Korean psychotherapy. Conclusions : If we can graft Hakomi therapy onto Korean psychotherapy, it will be efficacious for Korean psychotherapy to be systematized.

이제마의 수신론 (Lee Jema's Theory of Cultivating the Self)

  • 최대우
    • 철학연구
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    • 제141권
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    • pp.287-311
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    • 2017
  • 이 논문의 주된 목적은 이제마의 '수신' 개념을 검토하여 한의학이나 성리학의 '수양' 개념과 그 의미가 다르다는 것을 드러내는 데 있다. 이를 위해 필자는 한의학과 유가의 수양 개념을 살펴본 다음, 사상의학 이론의 철학적 근거를 분석하여 이제마의 수신 개념이 이들의 수양 개념과 본질적으로 다른 점이 무엇인가를 분석했다. 한의학이나 유학의 수양 개념은 자연의 변화원리나 천과의 합일을 추구한다는 점에서 초월적이다. 그러나 이제마는 경험의 관점에서 인간의 존재구조와 성명, 그리고 사단을 재해석하고 이를 토대로 의학이론을 전개했다. 그는 인간을 경험적으로 인식 가능한 시 공간과 인륜관계 안의 존재로 재해석하고 성명과 사단 또한 인간의 지행 능력과 심신의 기능으로 재해석하여 천인합일을 지향하는 초월적인 해석을 벗어나려고 했다. 또한 그는 감정(도덕/사적)의 편착이 발병의 가장 큰 요인임을 발견하고 편착된 감정은 심신 기능에 영향을 미쳐 발병의 원인이 된다는 인과관계를 검증하여 의학이론의 기초로 삼았다. 따라서 그의 수신 개념은 감정의 편착을 경계하는 것으로 한정된다. 이것은 사상의학이 비록 한의학에서 파생하고 유학의 도덕이론에 근거하고 있지만 의학이론과 의학이론의 철학적 근거는 이들과 다르다는 것을 의미한다. 이러한 관점에서 필자는 이제마의 수신을 변화원리나 천인합일을 지향하는 수양 개념과 구별하고자 하였다.

한의학과 불교의 생태학적 고찰 (Study of ecology on Buddhism and the traditional korea medicine)

  • 구병수
    • 동의신경정신과학회지
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    • 제15권2호
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    • pp.1-10
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    • 2004
  • 1. It is man that plays a important role in doing harm to ecology. So human ought to understand ecology and develop their mind considering a ecology through practicing Noble eightfold Path(入正道) austerities. 2. With a view of traditional Korean medicine, it is accomplished the circulation between human and heaven and earth by Qi. And then these are inter-transformed essence, Qi and spirit and carry out unification themselves by coexisting with university. 3. I consider 'Well-being' is man-centered thinking countering to the view of ecology. Then the health of body and spirit is accomplished through the life harmonizing with nature incidentally. 4. It is need for realizing that man and nature have the mercy of Buddha in order to purify a ecosystem and our human society through practicing austerities and meditation. 5. Spirit is regarded as the important thing on Buddhism and traditional Korean medicine based on Orientalism. The purification of human mind is very important for maintaining of a ecosystem through practicing austerities and meditation.

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태극권(太極拳)의 원리(原理)에 관(關)한 연구(硏究) (The study of theory of Tae-Geuk-Guan)

  • 나대관;오민석;송태원
    • 혜화의학회지
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    • 제10권1호
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    • pp.287-295
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    • 2001
  • Tae-Geuk-Guan'(太極拳) Tae-Geuk(太極) is arranged Yum-Yang-O-Hang(陰陽五行) and created from Mu-geuk(無極). Mu-geuk(無極) means great chaos. Jin-sik Tae-Geuk-Guan(陳式太極拳) has tenth essential theory. There are Li(理), Qi(氣), Samjul(三節), Sacho(四稍), Ojang(五臟), Samhap(三合), Yukjin(六進), Sinbup(身法), Bobup(步法), Gangyou(剛柔). Li(理) is Rules of all things. Qi(氣) is body. Body is divided into Samjul(三節), Sacho(四稍). Ojang(五臟) is inside body and make human'body and Qi(氣). Samhap(三合) is union of mind & intention, Qi & power, muscle & bone. Yukjin(六進) is movement of body. Sinbup(身法) has Chong(縱), Hoeng(橫), Ko(高), Jeo(低), Jin(進), Toe(退), Ban(反), Chuk(側). Bobup(步法) has Jin(進), Toe(退), Ban(反), Chuk(側). Yang-sik Tae-Geuk-Guan(揚式太極拳) has tenth essential theo. There are Songyo, Heolungjungkyung(虛靈頂勁), Hamhungbalbae(含胸拔背), Chimgyunsuju, Bunheosil(分虛實), Yongeuibulyonglyuk(用意不用力), Sanghasangsu(上下相隨), Naeoeisanghap(內外相合), Sangyunbudan(相連不斷), Dongchungguchung(動中求靜).

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중국의 변질논치(辨質論治)이론과 한국 사상체질(四象體質)의학에서의 체질(體質)이론 비교연구 (The Study for Comparing between Theory about "Constitution" in Chinese Medicien and Sasang Constitutional Medicine in Korea)

  • 김은희;서영광;정의홍;김선형;이수경;고병희;김달래
    • 사상체질의학회지
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    • 제21권1호
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    • pp.35-43
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    • 2009
  • 1. Objectives This study is for comparing between theory about "Constitution" in China and Sasang constitutional Medicine in Korea 2. Method I refered to the literatures about "Constitution" published in China and Korea 3. Result and Conclusion 1) "Constitution" in Traditional Chinese Medcine(TCM) is reinterpretation of Traditional Chinese Medcine, while, Constitution in Sasang Constitutional Medicine is an innovative concept developed from Traditional Korean Medicine. 2) The concept of "Constitution" in Chinese Medicien is related to long-term-period symptom or physical condition, while, the concept of Constitution in Sasang Constitutional Medicien includes not only long-term-period symptoms or physical conditions but also natural superiority and inferiority of individual according to 4 type Constitution. 3) The concept of Constitution in Sasang Constitutional Medicien has organized mind-body system than Concept of "Constitution" in Chinese Medicine. According to the theory of Sasang Constitutional Medicine, Mind is one of the best important things related type of disease. Lectures of Sasang Constitutional Medicine give a full detail of correlation of Mind and disease. 4) Finally, The concept of "Constitution" in Chinese Medicien is changeable but the Concept of "Constitution" in Sasang Constitutional Medicien is not changeable. changeable elements in Sasang Constitutional Medicien are symptoms and syndromes of disease.

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한증(汗症)에 대(對)한 동.서의학적(東.西醫學的) 비교(比較) (A comparative study of the oriental and the Occidental medical literature on the symptoms of sweat)

  • 김현;오태환;정승기;이형구
    • 대한한방내과학회지
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    • 제12권2호
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    • pp.52-58
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    • 1991
  • Review of literature on the symptoms of sweat. According to comparative studies of oriental and occidental medical literature on the symptoms of sweat, following results were obtained. 1. oriental medicine 1) time: ja han (自汗), do han (盜汗) 2) body : du han (頭汗), su jog han (手足汗), sim han (心汗), eum ban (陰汗) pyun hang (偏汗) 3) kan (肝) : hwang han (黃汗), sim(心) : sin han (心汗), hyul han(血汗), bee (脾) : sig hu han (腎虛汗) sin(腎) : eum han (陰汗) By the study of the oriental medical literature, sweat were concerned with physiological function and pathological transformation of the body, 2. occidental medicine 1) NO sweat of the whole body 2) NO sweat of the part 3) much sweat of the whole body, 4) much sweat of the part. By the study of the western medical literature, sweats were tiny reaction of the· nerve and the mind.

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동양의학(東洋醫學)의 생사론(生死論) 연구(硏究) (A study on the Discussion on Life and Death of Oriental Medicine)

  • 김인락;홍원식
    • 대한한의학원전학회지
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    • 제3권
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    • pp.1-150
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    • 1989
  • Oriental medicine thinks life and death as the following. 1. The universe seems to be a kind of organism which is divided into 3 branches, as Heaven, Earth and Man. Man is not created from nihil by the Creator. Heaven and Earth by their interaction operate to produce man. This is similiar that zygote is not created from nihil, and that sperm and ovum are transformed into zygote by their interaction. The symbolic meaning of sperm is Heaven, and that of ovum is Earth. Mind and body, as well as spirit and body, are not the real, but artificial words for the purpose of observing and expressing one man. So there is not spiritual substance as distinct from body. The expected life span of man is subjected to change, and is always becoming through life. Fate, the Creator and the world to come cannot be said to be. 2. After one's death, man is transformend into Heaven and Earth. Dying is this process of transformation. Although man comes into existence and closes one's life, the total life of the universe does not change. The criteria of determination of death is not in cell death, but in somatic death. Somatic death divided into 2 branches, one is heart-lung death, the other is brain death. For the standard of health changes ceaselessly as time goes by, aging and dying is not the process of losing health. Because of mind cannot be seperated from body, we'll feel at ease bodily and mentally in healthy dying. The completion of lifetimes is the value of healthy dying. 3. From the viewpoint of these, we must think to let a person die healthily is the right medical ethics. The way to let a person die healthily is divided into 3 branches, one is treatment, another is prevention and the other is promotion of health. We should treat and prevent death of sickness, but take care of healthy dying.

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