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KMID : 0644020000130010269
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Journal Of Korean Medical Classics
2000 Volume.13 No. 1 p.269 ~ p.303
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Lee Yong-Bum
Bang Jung-Kyun
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Abstract
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The xin(ãý) has various meanings in Huangdineijing(üÜð¨Ò®Ìè) but they sometimes contradict each other. This thesis divided the xin into the meaning and the Zang-xiang(íúßÚ), and then analyzed the xin¡¯s notion in detail. The concept of the xin in Huangdineijing(üÜð¨Ò®Ìè) is sorted out into : the notion of space, yin-yang five elements(ëäåÕçéú¼) and shen(ãê) The xin is the upper part of body and it possesses the character of yang(åÕ). So the concept of the breast has originated from this character and it rightly belonged to the top. The xin is assigned to fire among five elements, ¡¯chang(íþ)¡¯, which has the energy of moving forward, noon at a day when yang-qi(åÕѨ) is properous and shows ¡¯gu(ÏÉ)¡¯ & ¡¯keo(Ï»)¡¯ in pulse condition. The xin possesses the character, ¡¯Taiyang of the yang(åÕñéñý÷¼åÕ)¡¯ along with the notion of space combined with five elements. That is, the notion of upper space means ¡¯of the yang(åÕñé)¡¯, and, fire in five elements means ¡¯yang¡¯. This is similar to ¡¯=(Taiyang)¡¯ of Sasang(ÞÌßÚ) at the Book of Changes(ñ²æ¶) Since the xin puts shen(ãê) in order, actions of spirit have effect on the xin. And it depends whether the sense of vitality is broad or narrow. The xin related with broad sense of spirit is ¡¯monarch of the organs(ÏÖñ«ñýί)¡¯. Therefore it has control over the human body. As it also directly effects the life or death, Pericardium(ãýÏ£) substitutes the xin and protects the external invasion. In Shi-er-won(ä¨ì£ê«) and Bonsu(ÜââÃ), instead of the Xin Channel the Pericardium Channel was used in healing patients. The xin can be interpretable as the mind, because the xin includes spirit. The mind can be distinguished into ¡¯desire¡¯ and ¡¯state of profound reason¡¯. In Huangdineijing(üÜð¨Ò®ÌÓ), the disease of the xin caused by emotion was mentioned many times. This emotion is ¡¯desire¡¯ which resorted to the sentiment. The reason one mind has both character is; man preserves given principle (reason) and emotion reveals via the reason exercised. The above is about the xin related with the broad sense of vitality. Concerning the narrow sense of vitality, one of the five vitalities is stored with the others away in the five solid organs. Then it takes part in the operation of five body constituents and it is linked with the personified description of five solid organs. The xin, spleen, stomach and kidney are ¡¯the ground of life¡¯. Spleen and stomach are the origin of making qi and blood, which ¡¯means the ground after birth¡¯. Kidney keeps the essence of life, and manages the growing and generative function of human body. The xin keeps ¡¯Shin-myung(ãêÙ¥)¡¯, in other words, it has control over and supervise whole activity of body. Therefore xin¡¯s role is needed for the appropriate working of spleen, stomach and kidney. And ¡¯Shin-myung¡¯ is its motive power. In Huangdineijing(üÜð¨Ò®Ìè), the reason why xin was assigned to September and October is that yang-qi of the human body goes to the inner part, with xin at the same time. This explains that yang-qi of the human body is adapted to change of season and goes into xin-fire(ãýûý) in order to get away from the cold. In this case, heart means more inner part than liver, spleen and lung. Mengzi(Øëí), philosopher of the China¡¯s turbulent ages emphasized the thinking function of xin. Sunzi(âðí) asserted that xin is ¡¯heaven monarch(ô¸ÏÖ)¡¯ and the other organs are ¡¯heaven rninisters(ô¸Î¯)¡¯. This conception is similar to ¡¯monarch of the organs¡¯ of Huangdineijing(üÜð¨Ò®Ìè). After the Ming Dynasty, commentators of Huangdineijing(üÜð¨Ò®Ìè) explained the heart, as ¡¯monarch of the organs¡¯, or ¡¯the master of body(ìéãóñýñ«)¡¯. This was due to the influence of Sung Confucianism.
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KEYWORD
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Xin, Shen, monarch of the organs
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