본 연구의 목적은 󰡔황제내경(黄帝内經)󰡕에서 바라 본 정신 건강수양법을 제시하는 것이다. 이를 위해 먼저 생명과 건강 그리고 질병의 동양의학 이론적 배경을 살펴보았다. 본 연구 를 통해 얻은 결과는 염담허무는 마음의 다스림으로 기에너 지 순환을 원활하게 하여 몸의 이완을 가져오며, 진기종지는 몸의 기에너지 순환을 통한 마음의 다스림이다. 즉 호흡명상과 호흡마사지의 상호작용으로 정신내수에 이르러 병의 발생 을 미리 예방하는 것으로 분석되었다. 앞으로 본 연구결과를 토대로 자율신경 조절과 뇌파 방면의 과학적인 연구지표 검 증을 통하여 정신건강수양법을 과학적으로 증명하여 동양의 학의 우수성을 대중화할 수 있는 지속적인 후속연구가 필요 하다.

Since the Western Zhou dynasty in China, the word 聖人began to have a special meaning, entered various social fields such as literature and history and medicine, and gradually integrated into Chinese traditional culture. As an important symbol of traditional Chinese medicine culture, 聖人 shows a basic category of the core concept and value system of traditional Chinese medical classics represented by the book of Huangdi Neijing(also named The Inner Canon of Huangdi) in the pre-Qin and Han dynasties. In Huangdi Neijing which is the foundation work of the theoretical system of traditional Chinese medicine, 聖人is not only a man with perfect personality under the traditional Chinese moral and ethical concepts, but also a regimen practitioner and a master of universe laws and the best model of physical and mental health. Based on the traditional Chinese medicine book Huangdi Neijing, this paper uses the knowledge of Chinese philology and traditional Chinese medicine culture to trace the origin meaning of the Chinese word 聖人 from the perspective of genesis, and examines the semantic evolution of 聖人 and its cultural characteristics in the development of the Chinese nation and the Traditional Chinese medicine

We studied the phrases and the sentences of Dong-Eui Bo Kahm (東醫寶鑑) that were quoted from the So Moon (素問) and the Young Chu (靈樞). Mainly most of quoted sentences were same with original texts. The principal contents of this study can be summarized as follows. First, there are a few cases that the phrases of Dong-Eui Bo Kahm become more distinct and minute than that of the So Moon and the Young Chu. Second, there are many cases that the phrases of Dong-Eui Bo Kahm become briefer than that of the So Moon and the Young Chu. Third. many synonyms and equivalents of the phrases of the So Moon and the Young Chu were used in Dong-Eui Bo Kahm. Forth, there are a few wrong words and incorrect phrases in Dong-Eui Bo Kahm. Fifth, there are many omissed words and added words in Dong-Eui Bo Kahm. But that quoted sentences have same meaning with original sentenses. Sixth, original text book names were recorded in the end of all sentenses of Dong-Eui Bo Kahm, but there were a few wrong text book names.