• 동의생리병리학회지
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• 제18권4호
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• pp.976-981
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• 2004

This study was written in order to help understanding of visible diagnosis of spirit(神). Visible diagnosis of spirit(神) is a very important factor of diagnosis and a first step of visible diagnosis. Spirit(神) is closely connection with appearance(形), so is revealed by appearance(형). If we make a visible diagnosis of spirit(神), we know the prosperousness of energy and the relative seriousness of an illness. Spirit(神) is understood by appearances and movements of patient, and influenced by seasons, lands, human's relationship and the grade of age. Visible diagnosis of spirit(神) is practiced by the observation of movements, appearances, languages, voices, mental condition, color, eye, etc. By visible diagnosis of spirit(神), we can conclude existence or nonexistence of spirit(神), discriminate true spirit(神) from false spirit(神), and diagnose mental diseases. As comparing spirit(神) with appearance(形), we can decide good or bad prognoses.

• 동의생리병리학회지
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• 제19권6호
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• pp.1483-1490
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• 2005

This study was written in order to help understanding of visible diagnosis of appearance(形). Visible diagnosis of appearance(形) is a very important factor of diagnosis and a first step of visible diagnosis. appearance(形) is closely connection with spirit(神), so is house of spirit(神). If we make a visible diagnosis of appearance(形), we know the prosperousness of energy and the relative seriousness of an illness. Spirit(神) is understood by appearances and movements of patient, and influenced by seasons, lands, human's relationship and the grade of age. By visible diagnosis of appearance(形), we can conclude existence or nonexistence of spirit(神), As comparing spirit(神) with appearance(形), we can decide good or bad prognoses. One man's own appearance(形) is determined by the five human type(五形人). There are very various points of changing form. As divided into principal groups, there are three main groups, that is, sky(天), earth(地) and man(人). The age and sex belong 治 the factor of sky(天), a direction and configuration of the ground(地形) belong to the factor of earth(地), the five human type(五形人) and white fatness(肥白) and black emaciation(黑瘦) belong to the factor of man(人).

• 동의신경정신과학회지
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• 제29권1호
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• pp.21-34
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• 2018

Objectives: The purpose of this study is to understand the theories about the psychophysiology and psychopathology of Korean Medicine. Methods: The concepts and functions of spirit (神), soul (魂魄), five spirits (五神), and seven emotions (七情) occurring in the Huangdineijing have been interpreted, and the correlation between thought and emotion considered. Results and Conclusions: (1) Spirit (神) refers to the source and discipline of vital activity and mental activity. (2) With soul (魂魄), ethereal soul (魂) manifests itself as the mental process, and corporeal soul (魄) as the physical sensory interaction, such as the nervous system. (3) In the five spirits, ethereal soul (魂) is the recognition process of drawing out memories. Spirit (神) is the process of creative thought. Cognition (意) is the ability to recognize and integrate information. Corporeal soul (魄) is the process of selecting what is important and choosing it. Will (志) is the process of storing memories. Ethereal soul (魂) and corporeal soul (魄) of the five spirits (五神) and soul (魂魄) use the same characters, but the meaning differs. Also, spirit (神) and the spirit (神) in five spirits (五神) are the same character, but, because the meaning is different, they need to be interpreted according to the context. (4) Heart (心), Cognition (意), Will (志), Thought (思), Consideration (慮), and Wisdom(智) are all cognitive processes, like perception, recognition, and thinking. (5) Psychopathology is when excessive emotion affects the five viscera, harming the Energy (氣) and Blood (血) and eventually affecting the five spirits, which causes problems in thinking. Therefore, for healthy mental functioning, not only must the emotions be regulated so that they do not become excessive, but the five viscera also need to be kept healthy.

• 동의생리병리학회지
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• 제16권4호
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• pp.626-629
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• 2002

In Oriental medicine, Five Mental is a concept for understanding of man's mental structure. Spirit and body is inseparable relation in Oriental Medicine. Function of spirit and body is regarded as one in Oriental Medical physiology. Spirit is the essence of a function which an organism reveal, and it is regarded in the same with life. For this reason, identification spirit with life is special feature of Oriental Medicine. In Confucianism, Li(理) refers to nature's discipline, which everything under the sun shares. It is similar to the concept of Shin(神) in a broad sense and Sung(性) is similar to that of Shin(神) in a narrow sense. Confucianism's principle is similar to Oriental medicine's, in that they classify Sung(性) into Gi-Jil-Ji-Sung(氣質之性) and Bon-Yeon-Ji-Sung(本然之性), that Sung(性) acts upon man differently according to his disposition, and that materials have an effect on Shin(神)'s action. According to mind's action, there are Human mind(人心) and Moral mind(道心). Human mind(人心) is defined as a mental action of higher degree and Moral mind(道心) is conceived as a mental action related to body. It is similar to Oriental medicine's principle in which Shin(神) is classified into Hun(魂) and Beak(魄) according to its action. Yi(意) is self-control and application, and Zhi(志) is a conscious state in which basic acts towards the object are fixed regularly. Those are similar to the concepts of Oriental medicine.

• 동의생리병리학회지
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• 제19권5호
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• pp.1112-1119
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• 2005

The dream is a well-known experience in the routine life. It is necessary to consider the dream to modality of diagnosis because many evidences that the dream represents the physiologic and pathologic changes in the human have been proved in recent days. The oneironosus(病夢) was caused by three factors, which are the external stresses of the body, malfunction of Jang-Bu(臟腑) and irregular of Yin-Yang(陰陽) and Gi-blood(氣血). The oneironosus(病夢) reflects the location, characteristics, progression and prognosis of the disease. In addition, it predicts the development of disease. The principle of treatment for the oneironosus(病夢) is making an effort for the stabilization of mind by eradicating the internal and external factors that make the spirit(神) been unstable.

• 동의생리병리학회지
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• 제21권4호
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• pp.803-814
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• 2007

Shenming(神明) exists everywhere in the universe; it affects human beings to feel and contact ideal and peaceful state of Shen(神). Shenming theory(神明思想) in ${\ulcorner}$Hwang Ti Nei Ching${\lrcorner}$ (黃帝內經) was established by ancient Northeastern Asians who were trying to apply paradigm called TianRenHeYi theory(天人合-思想), unifying man and the Great Spirit(絶對精神) of the universe. Based on present, Shenming(神明) is an idea that can estimate will of Shen(神) which has a key to the future; such concept is founded by both human's mind and action that are designed to seek for the uncertain future. Very pure and devoted mind can sympathize with Shen(神) to accept Shenming(神明). Sehnming theory(神明思想) in ${\ulcorner}$Hwang Ti Nei Ching${\lrcorner}$ (黃帝內經) has a basic concept of living balanced life as a human by accepting Shenming(神明), the Spirit of Universe. Thus, it can be summarized into a phrase, 'Shenming(神明) is a process that human conjures his ultimate destiny called the Great Spirit(絶對精神) in himself.' If a man would be guided by Shenming(神明), the Spirit of Universe, he can live peacefully. Therefore, it is essential to study Shenming theory(神明思想) in ${\ulcorner}$Hwang Ti Nei Ching${\lrcorner}$ (黃帝內經) to aid present people's mental health.

• 동의신경정신과학회지
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• 제11권2호
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• pp.201-214
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• 2000

1. Essence and Spirit of association go well embodiment of mind goes well.2. Being component part by Three Valuable Properties of human body that is Essence, Vital force and Spirit, Cause that disease results is something wrong of Essence, Vital force and Spirit.3. Essence. Vital force and Spirit cycle that see in Doga is that circulate through intermediate of saliva.4. Morality curative means getting stability of mind as removing greed and it is that disease moves backward then naturally.5. Fantasy and uneasiness about the future is cause of disease of mind.

• 대한한의학원전학회지
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• 제33권1호
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• pp.197-205
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• 2020

Objectives : We analyzed the descriptions of Doek(德)·Qi(氣)·Saeng(生)·Jeong(精)·Sin(神)·Hon(魂)·Baek(魄)·Sim(心)·Ui(意)·Ji(志)·Sa(思)·Ji(智)·Ryeo(慮)·Ji(智) which are the concepts mentioned in the beginning of the ≪Lingshu·Benshen≫. Methods : We reinterpreted this verse in ≪Lingshu·Benshen≫ from the viewpoint of evolution and development of mental function and considered it in relation to the knowledge of modern psychology and brain science. Results & Conclusions : The reproductive essence of the parents are combined, primitive essence (元精) is created and simultaneously primitive spirit is born. Primitive spirit first differentiates into Hon and Baek. Hon and Baek are instinctive mental functions. Up to this point, because the process is completed before birth, primitive spirit, Hon, and Baek are innate spirit. Ui, Ji, Sa, Ryeo and Ji are the rational thinking abilities as mental functions that develop actively after birth. This is called conscious spirit and acquired spirit. Analyzing the contents of , it can be said that the mental function is divided into four layers of primitive spirit-Baek-Hon-conscious spirit.

• 대한한의학원전학회지
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• 제23권1호
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• pp.217-233
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• 2010

"Singijonmangron(神氣存亡論; theory of mind-spirit activities)" is a medical discourse of Janggyeongak(張景岳) in the Ming[明] dynasty, and "Wongijonmangron(元氣存亡論; theory of original gi functioning)" is a work by Seoryeongtae(徐靈胎) in the Qing[淸] dynasty. One emphasized the importance of mind-spirit activities and the other said seriously about original gi functioning. We did a study on these two medical theories, and began with identifying the meaning of 'Gi' among the ancient chinese philosophy and medicine such as "Hwangjenaegyeong(黃帝內經)". After that, we showed the general 'Gi' and its variations in the meaning of 'Gi' according to name and function in "Hwangjenaegyeong(黃帝內經)"and other classics of prominent historic scholars of medicine, finally trying to find out the essentials of mind-spirit[神氣] by Janggyeongak(張景岳) and original gi[元氣] by Seoryeongtae(徐靈胎).

• 혜화의학회지
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• 제10권1호
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• pp.1-11
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• 2001

Human nature, life, mind and spirit have very important meanings for Oriental medical science. This is because understanding human mind and spirit not only makes treatment of people easier and more accessible but also provides us a clue for finding out something we lost. As a consequence of investigating various classic books by ancient medical practitioners and Taoist scholars s as follows: l. Mind and spirit were valued very highly in Oriental medical science, and this can be found in classic books like , , , and . 2. To cure people, acquirement of detailed knowledge of mind and spirit should be preceded. 3. The Taoist school regarded mind, spirit, human nature and life as critical agents of health care and perceived that they were indispensable for going back to The Great Emptiness(Nothingness before the First Cause), the ultimate goal of Taoist learning. 4. Although human nature, life, mind and spirit have different names and different users, it is like theory and practice and we can see that ancient sages used them all in the same context of natural law.