『동의보감』에 의하면 인간 심신(心身)은 정(精)․기(氣)․신(神)으로 이루어져 있다. 정은 생명의 원천적 토대이고 기는 활동하고 변화시키는 에너지인 동시에 지각하는 능력, 혹은 감정의 의미를 지닌다. 신은 판단, 정신활동과 영성에 해당하며 몸을 주관한다. 동의보감 첫 장에 그려진 신형장부도(身形臟腑圖)는 동의보감의 근간을 드러내준다고 할 수 있는데, 이는 죽은 몸의 해부도가 아니라 생명이 활동하는 심신의 영성 상태를 표현하고 있고, 몸과 우주의 순환을 드러내고 있다. 동의보감은 사람이 16세가 되면 정기가 점차 소모된다고 말한다. 정욕의 과도한 해소, 보고 듣는 것, 말하고 행동하는 것들이 모두 정기를 소모케 하고, 흩어지게 하는 원인이 된다. 동의보감은 불가(佛家)의 면벽(面壁)과 선가(仙家)의 좌관(坐觀), 이 모두가 기의 소모를 방지하고 마음의 작용을 멈추는 수련법이라고 말하면서 ‘이도치병(以道治病)’, ‘허심합도(虛心合道)’, ‘정기신의 단련’을 통한 영성 도야를 강조하고 있다. 특히 동의보감에서 말하는 영성이란 노자의 ‘곡신불사(谷神不死)’와 ‘현빈(玄牝)’의 개념에서 이해될 수 있는데 여기서 영성이란 도와 합치된 마음의 차원뿐만 아니라 몸의 진신(眞身) 상태로서 정기신의 우주적 순환을 일컫는다. 몸-마음의 영성, 치유, 자기도야는 분리될 수 없는 관계이다. 현대의 인간형성 교육은 심신을 통합적으로 기르고 마음과 몸을 종합하여 교육을 이해하는 관점이 미흡한데 동의보감의 몸-마음의 영성적 지향은 기존교육론에 새로운 지평을 넓혀 준다는 점에서 의의가 있다.
In 1610 Donguibogam written by Jun Heo(許浚), has been regarded as a unprecedented text of traditional Korean medicine. The text had been cited for more than 230 documents were selected. Since the compilation of the text was published five times from the government office of Chungcheong, Gyeongsang, Jeolla in the Joseon Dynasty. Donguibogam was widely known in China. When Chinese ambassadors came to Korea they want to gain just one of the things that was a Donguibogam. Donguibogam accepted Taoistic books in two ways. In a way in view of preventive medicine it, based on the books of nursing life, factually made use of life-nursing technique like the thought of Naedan(內丹). And in the other way in theoretical view, it applied Taoism to the basic theories like Cosmology, human Embriology, Physiology and Pathology. The Taoistic theory of Three Precious(三要), Three Guan(Samguan:三關), Three Danjeon(Samdanjeon:三丹田), and the theory of cultivating body-mind are very significant and to be the core of Donguibogam. Jun Heo centered Three Precious(三要: Essence, Vital Energy and Sprit) and human, life, and cosmology were integrated. According to Donguibogam inherent human movement and changes of cosmic energy, and spirituality as the rise of the mental are associated with Three Precious(三要), Three Guan(Sam-gwan:三關), and Three Danjeon(Sam-danjeon: 三丹田). There are Sam-gwan in the spine. The back of the head is Okchim-gwan(玉枕關). Okchim-gwan is connected to the mental activity of the brain. Both sides of the spine are Nokno-gwan(轆轤關). And the bottom of the spine is the Miryu-gwan(尾閭關). Also there are 3 parts in Sam-danjeon. The brain called Yihwangung(泥丸宮) is upper Danjeon(上丹田), the pit of the stomach called Ganggung(絳宮) middle Danjeon(中丹田), lower Danjeon(下丹田) 3 inches down the navel. Regarding their functions, lower Danjeon stores Essence(精), middle Danjeon stores Sprit(神), upper Danjeon stores Vital Energy(氣). Through them it explains the unity of the body and soul, matter and spirit, and their power of circulation is associated with maturity of the human that are described in relation to spirituality. The mind is the body arises from matter. If life is not comfortable and mind is not stable through meditation, the disease occurs in scattered Vital Energy(氣). To eat right foods properly, to breathe properly, creating a good environment and a personal relationship, to do the natural act our way without consuming the Essence-Energy(精氣) and Essence-Spirit(精神), to stopping the movement of mind, this all will bring up meditative healing and self training. Modern education of human formation is insufficient to cultivate the mind and body by integrative views and to understand the education with holistic attempts. But the Donguibogam leans towards spirituality of body-mind and it can open the new horizons to modern schooling.
In 1610 Donguibogam written by Jun Heo(許浚), has been regarded as a unprecedented text of traditional Korean medicine. The text had been cited for more than 230 documents were selected. Since the compilation of the text was published five times from the government office of Chungcheong, Gyeongsang, Jeolla in the Joseon Dynasty. Donguibogam was widely known in China. When Chinese ambassadors came to Korea they want to gain just one of the things that was a Donguibogam. Donguibogam accepted Taoistic books in two ways. In a way in view of preventive medicine it, based on the books of nursing life, factually made use of life-nursing technique like the thought of Naedan(內丹). And in the other way in theoretical view, it applied Taoism to the basic theories like Cosmology, human Embriology, Physiology and Pathology. The Taoistic theory of Three Precious(三要), Three Guan(Samguan:三關), Three Danjeon(Samdanjeon:三丹田), and the theory of cultivating body-mind are very significant and to be the core of Donguibogam. Jun Heo centered Three Precious(三要: Essence, Vital Energy and Sprit) and human, life, and cosmology were integrated. According to Donguibogam inherent human movement and changes of cosmic energy, and spirituality as the rise of the mental are associated with Three Precious(三要), Three Guan(Sam-gwan:三關), and Three Danjeon(Sam-danjeon: 三丹田). There are Sam-gwan in the spine. The back of the head is Okchim-gwan(玉枕關). Okchim-gwan is connected to the mental activity of the brain. Both sides of the spine are Nokno-gwan(轆轤關). And the bottom of the spine is the Miryu-gwan(尾閭關). Also there are 3 parts in Sam-danjeon. The brain called Yihwangung(泥丸宮) is upper Danjeon(上丹田), the pit of the stomach called Ganggung(絳宮) middle Danjeon(中丹田), lower Danjeon(下丹田) 3 inches down the navel. Regarding their functions, lower Danjeon stores Essence(精), middle Danjeon stores Sprit(神), upper Danjeon stores Vital Energy(氣). Through them it explains the unity of the body and soul, matter and spirit, and their power of circulation is associated with maturity of the human that are described in relation to spirituality. The mind is the body arises from matter. If life is not comfortable and mind is not stable through meditation, the disease occurs in scattered Vital Energy(氣). To eat right foods properly, to breathe properly, creating a good environment and a personal relationship, to do the natural act our way without consuming the Essence-Energy(精氣) and Essence-Spirit(精神), to stopping the movement of mind, this all will bring up meditative healing and self training. Modern education of human formation is insufficient to cultivate the mind and body by integrative views and to understand the education with holistic attempts. But the Donguibogam leans towards spirituality of body-mind and it can open the new horizons to modern schooling.
