• Journal of Korean Medical classics
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• v.27 no.4
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• pp.29-38
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• 2014

Objectives : In ministerial-fire theory(相火論) of Zhu Dan-Xi(朱丹溪), the meanings of monarch-fire(君火) and ministerial-fire(相火) described in papers published nowadays are not the same. Therefore, it is necessary to rebuild a clear concept. Methods : To understand the relationships among 'heaven(天)'-'human(人)' and 'name(名)'-'position(位)', the core concept of the ministerial-fire theory(相火論) of Zhu Dan-Xi(朱丹溪), I examined the relationships between 'heaven(天)' and 'human(人)' in Neo-Confucianism(性理學) of Song(宋) Dynasty and reviewed the notes of Wang Bing(王冰) which were quoted by Zhu Dan-Xi(朱丹溪) to set the concept of monarch-fire(君火) and ministerial-fire(相火). I studied relevant texts. Results : In ministerial-fire theory(相火論) of Zhu Dan-Xi(朱丹溪), monarch-fire(君火) is perceived as being from greed(人欲) that can cause hyperactivity(妄動) of ministerial-fire(相火), whereas ministerial-fire(相火) is perceived as being able to control monarch-fire(君火) by following the orders from heaven. This point of view is different from the past which recognized monarch-fire (君火) as the owner and ministerial-fire(相火) as the servant. Conclusions : Zhu Dan-Xi(朱丹溪) received the ideological impact of Neo-Confucianism, and accepted the notes of Wang Bing, recognized monarch-fire(君火) as 'name(名)' and ministerial-fire(相火) as 'position(位)', so he voiced the ministerial-fire theory(相火論) that perceived monarch-fire(君火) as fire(火) of the five processes(五行) of human body that came from greed, ministerial-fire(相火) as being in a position to hear the order from the 'heaven(天)' to control monarch-fire(君火). But the concept of ministerial-fire(相火) which he set connoted a confusing meaning of 'nature(性)' and 'way(道)' of Neo-Confucianism. In the later process to solve the problem, life-gate theory(命門學說) was raised, and many researchers had tried to remove the meaning of hyperactivity from the ministerial-fire(相火).

• Journal of Physiology & Pathology in Korean Medicine
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• v.20 no.4
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• pp.784-792
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• 2006

The Neo-Confucian study of the thee of ministerial fire(相火論) constitute of the rule of iung jung(中正), the principal of form and use(體用) and of real nature and emotion(性情) of human and ethic mind(人心道心). The present study is to evaluate a fundamental concept of the theory of ministerial fire, which is one of traditional medical ideology in China, through the Neo-Confucianism projects to The theory of ministerial fire. The theory of ministerial fire of Judange(朱丹溪) was recognized by ontological principal of Heaven-Human being-Earth, ontological structure of Form-Use and the structure that mind consist of real nature and emotion(심統性惰). The ethic and human mind(道心人心) of Judange and constancy and transition(常變) of seven emotion have relationship in the ontological structure of Form-Use. The real nature of human Doing consisted of apriority of Heaven rule is unitary constructed by Form-Use(체용) of inactivated real nature and activated seven emotion and then activated seven emotion shows dual form of appropriate(中節) and inappropriate(不中節). Emperor's and ministerial fire(君火相火) which has a relationships of Heaven-Human being synchronization represents all kinds of fire and classified to heaven fire(天火) and human fire(人火). The emperor's fire was triggered by inactivated fire and ministerial fire(相火) was triggered by activated fire. Inactivated ministerial fires have dual form of physiological ministerial and pathological ministerial fire. Regarding the forementioned analytic thinking, it was clear that manifest processing of One's real nature and the ministerial fire undergo the same principal and logics. Since maintained One's real nature that is inactivated seven emotion and appropriated activated seven emotion, ministerial fire can be stable and keep one's health and well-being in mind and body.

• Journal of Korean Medical classics
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• v.33 no.1
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• pp.1-16
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• 2020

Objectives : This study aims to organize the genealogy of the Ministerial Fire Theory in relation to Wangbing's Dragon Fire discourse through examining how Wang's Dragon Fire content first mentioned in the annotation of 『Suwen』 was included into the discourse of the Ministerial Fire Theory in explaining the concept of Ministerial Fire and its therapeutic application. Methods :First to examine the inclusion and application of the Dragon Fire concept into the Ministerial Fire Theory, Zhudanxi's theory and critiques on him were studied. Next the concept of Dragon Fire within the Ministerial Fire Theory was analyzed, followed by comparison between generations of doctors's therapeutic application of Ministerial Fire and Wangbing's Dragon Fire application. Conclusions & Results : Wangbing's dragon fire concept held an important position in discussing its characteristic as fire within water, which was adopted and differentiated by later doctors in aspects of pathology, deficiency and excessiveness, influenced by various theoretical elements of later periods. In the midst of expansion of the concept from combination of dragon fire and ministerial fire, the therapeutic aspect of it was maintained from Wangbing's original mentioning. This tendency manifested in either awkward combination of Wang's therapeutic methods and the new theory or modification of Wangbing's methods.

• Journal of Korean Medical classics
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• v.27 no.1
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• pp.77-87
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• 2014

Objective : The writer has come to see that a study of the Theory of Ministerial Fire of JuDanGae presupposes a study of earlier theories of fire. Therefore, I have analyzed and studied the theories of fire presented by medical doctors since "Nae Gyeong(黃帝內經)" Method : To begin with, I have studied the concepts of grand fire(壯火) and small fire(少火), imperial fire(君火) and ministerial fire(相火) in "Nae Gyeong", and have construed the meaning of human fire(人火) and dragon fire(龍火) by Wang Bing(王冰), and fatty fire(膏火) by Sohn Sa-mak(孫思邈). Next, I have studied true fire(眞火) by Huh Sook-mi(許叔微) and true yang(眞陽) and pit fire(坎火) by Eom Yong-hwa(嚴用和), Theory on Right Kidney as the Gate of Life and Ministeiral Fire(右腎命門相火說) by Yu Wan-so(劉完素), and the reason why Jang Wan-so(張元素) asserted Theory of Three Burners as Ministerial Fire(三焦相火說). Result : I have understood the influence that the concepts of grand fire and small fire, imperial fire and ministerial fire in "Nae Gyeong"have exercised on the later medical doctors, and have also understood the physiological and pathological Fire that influences the human body. Moreover, I have seen that Fire, as discussed by scholars from Huh Sook-mi and Eom Yong-hwa to Yu Wan-so and Jang Wan-so, made great contribution to the later development of Theory of the Gate of Life, getting its entire picture in Eum Hwa. Conclusion : Seeing that the theories of Fire presented by medical doctors since "Nae Gyeong" and prior to JuDan-Gae had great influence on the later development of Theory of the Gate of Life, I have come to understand that along with Eum Hwa by Lee Dong-wan, they must precede a study of the Theory of Ministerial Fire of JuDan-Gae.

• Journal of Oriental Neuropsychiatry
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• v.16 no.2
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• pp.125-133
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• 2005

Object : This paper is designed to inquire into the influence of eating habits on the emotion of modem people. Method : The methodology is used that searches for materials such as books and treatises on the relationship between eating habits and emotion. Result : Meat used for fast food comes from cows that are fed the feed containing growth hormone and antibiotic. Growth hormone extremely supplements fire or yang within the body while antibiotics undermines the process of yin, leading to an accumulation of damp-heat and inflammation of ministerial fire. Additives contained in instant foods also impinge on the process of yin, leading to poor digestion, damp-heat toxins and ministerial fire. Excessive consumption of meat results in incomplete combustion of fat and hinders the formation of essence. Subsequently, ministerial fire becomes hyperactive as a result of the lack of yin energy. Increased meat consumption in the human diet is coupled with unhealthy eating pattern in which people eat too much for dinner and too quickly. Eating too much disturbs digestion, making it slow and incomplete, leading to excess damp-heat conditions, insufficient amount of vital essence and eventually hyperactive ministerial fire. Milk is considered a catalyst of faster growth, making it suitable for calves. Milk intake rapidly increases the balance of yang and eventually cause hyperactivity of ministerial fire. Conclusion : It is estimated that the eating habits of modern people cause the process of yang, making them feel restless, impatient and aggressive.

• The Journal of Korean Medical History
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• v.18 no.1
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• pp.3-14
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• 2005

Among modern people's life-style, the lack of exercise and sleep is related to infertility. Underexercise accumulates damp-sputum, resulting in the insufficiency of essence. It also obstructs the creation of essence, leading to insufficient essence. Activities at night without sleep cannot create the condition to help the process of yin, causing the insufficiency of essence. Fast food is made from the cattle which are fed the feed containing growth hormone and antibiotics in large quantities. Growth hormone causes the process of yang excessively in human body, while antibiotic suppresses the process of yin, leading to excessive damp-heat and hyperactive ministerial fire. Antiseptic included in instant food hampers the process of fermentation, or yin, and inhibits the digestion mechanism, obstructing damp-heat and bringing about hyperactive ministerial fire. Intake of excessive flesh and meat gives rise to incomplete combustion and hinders the creation of essence, causing hyperactive ministerial fire due to the lack of yin. Milk suits the calf that has a rapid growth cycle. Milk intake by humans leads to the rapid process of yang and eventually hyperactivity of ministerial fire. The imbalance between yin and yang, with essence insufficent and ministerial fire hyperactive, causes infertility in three aspects. First, the lack of essence itself makes conception difficult. Secondly, damp-sputum resulting from ministerial fire obstructs the circulation of qi and blood. It also hampers the normal supply of qi and blood to the uterus. Thirdly, the excessive process of yang may result in infertility. Generally speaking, pregnancy starts with implantation. If the excessive process of yang is in progress in body, static condition needed for implantation cannot be maintained, leading to infertility.

• Journal of Korean Medical classics
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• v.25 no.4
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• pp.23-38
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• 2012

Objective : Generally speaking Reverting yin disease pattern(厥陰病) is the last step in cold damage(傷寒). Therefore recognized Yin cold disease(陰寒病) is increasing, and resist action One Yang qi(一陽) began to creep into body. But Ke Qin(柯琴) have a different way of thinking that Reverting yin disease pattern connected with the loss of Liver's function. Liver qi depression(肝鬱) make a ministerial fire(相火), and it make a nutrient and blood insufficiency(營血不足). Method : I will try to describe the Sanghanlun's Reverting yin disease pattern through the Ke-qin's JueyinbingJie(厥陰病解), and I would like to point out that the exact meaning of Reverting yin(厥陰) is connected with Liver's ministerial fire. Result : Ke Qin's JueyinbingJie explained the Reverting yin disease pattern was connected with Liver(肝), and according to Six qi theory(六氣學說) connected with ministerial fire, and according to meridian and Collateral theory(經絡學說) connected with closing referring to inward actions(闔) among the Opening closing and pivot(關闔樞). Conclusion : Ke Qin was recognized that Reverting yin disease pattern have relevance to the loss of Liver's function. In other world, It is connect with soothe the liver and purge fire(疏肝瀉火) and nutrient and blood insufficiency(營血不足).

• Korean Journal of Acupuncture
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• v.31 no.3
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• pp.117-124
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• 2014

Objectives : The purpose of this study is to understand the meaning and the yin-yang properties of the six qi and the three yin and three yang as well as to understand the relationship between the six qi and the three yin and three yang. Methods : As the concept of six qi is the six climatic influences after all, I tried to grasp the yin and yang properties of the six qi on the basis of the meteorology and Yun Qi theory. Based on this I studied the concept and properties of the three yin and three yang. Results and Conclusions: (1) Among the six qi, cold and heat refer to temperature, dryness and dampness to humidity, and wind and ministerial fire to atmospheric pressure. Wind is an ascending air current while ministerial fire is a descending air current. Therefore, wind, heat, and dampness are the yang, and ministerial fire, dryness, and cold are the yin. (2) Three yin and three yang represent changes of ying and yang of all things following six qi changes. Simple deviation of qi can be described by yin and yang, but consequent changes in form required further developed concepts of three yin and three yang. In other words, the changes of the form caused by wind, heat, and dampness are namely reverting yin, lesser yin, and greater yin respectively, while the changes of the form caused by ministerial fire, dryness, and cold are expressed as lesser yang, yang brightness, and greater yang respectively.

• Journal of Physiology & Pathology in Korean Medicine
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• v.18 no.3
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• pp.713-723
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• 2004

With regard of YinYang and Five Elements Theory, predominance of Yin or Yang is a key point to discuss Nourishin Ying or Reinforcing Yang. There are two major branches about studying predominance of Yin or Yang. Zhu Danxi advocated the theory that Yang was always in excess while Yin was often deficient, and thus belonged to the School for Nourishing the Yin. Zhang Jie-bin advocated that Yang is easily deficient while Yin is easily sufficient. It seems that they studied Wang Bing's 'Ministerial fire rule on all thing instead of Imperial Fire' and right Kidney Mingmen theory in Nan Jing, which are both related to the First Yang in the Book of Changes and say Mingmen fire is the host of the body. Zhu Danxi insisted that Mingmen fire was easily in excess and likely to become pathogenic fire while Water phase was easily in deficiency, so the doctors should nourish Yin and suppress Yang. Zhang Jie-bin said that Mingmen fire is vulnerable so the doctors should fortify yang and reinforce Mingmen fire. Suk Gock Master Lee thought that the Book of Changes and Nei Jing had a viewpoint of Fortify Yang as regards of some distinguished Physicians' articles about predominance of YinYang. The author's going to discribe Suk Gock's Fortify Yang Theory with viewpoints of Nei Jing and the Book of Changes.

• Journal of Korean Medical classics
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• v.22 no.4
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• pp.177-188
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• 2009

In the chapter "Cheonwon-gidaeron(天元紀大論)" of "Hwangjenaegyeong(黃帝內經)", Lee-Gyujun(李圭晙) corrected "heaven has the rule of six and earth has the rule of five[天六地五]" to "heaven has the rule of five and earth has the rule of six[天五地六]", and "sovereign fire is bright[君火以明]" to "sovereign fire is summoning[君火以召]", which changes the meaning of the rule of circulation of the heaven and earth. Considering the context and many scholars' opinions, it was suggested that "sovereign fire naming[君火以名]" which was noted from Tang dynasty to Jin & Wen dynasty was corrected to "sovereign fire is bright[君火以明]" over Ming dynasty. In the corrections of Wangbing(王冰)'s Plain Questions, the sentence is written as "sovereign fire naming[君火以名]". The two characters, '明' and '名' are hardly similar in both shape and meaning, that it is only plausible to assume that it was mistaken for '召'. Consequently, we corrected "sovereign fire is bright[君火以明]" to "sovereign fire is summoning[君火以召]". And "sovereign fire is summoning, ministerial fire is locating[君火以召, 相火以位]", it raise "the rule of five and six is combined together[五六相合]". "The rule of five and six is combined together' means 'heaven's number of five" coincide "earth's number of six", and it says former times before dividing up and down.