FUJITANI Mitsue (1768-1823) was the scholar of Kokugaku who lived and acted in the later Edo period. According to his study of Japanese language and Shushigaku (doctrines of Chu-tzu), he presented that he considered the concept of "deity" as "desire (Yoku)" the human being fundamentally has. Through this, he became able to define "desire" as the generative power of creation the human being has, and established his own unique theory of Shinto from this. FUJITANI considered the "mind" and "body" were the generated existence from the concept of "Ten (heaven)" and "Chi (Earth)": "Ten (heaven)" relates to "mind" and "Chi (Earth) to"body". He demonstrated in his concept that the "mind" is related to "personality" and "Ri (principal), "and also the "body" to the "Deity" and "Yoku (desire)." In this theory, the human being consisted of two different axes; "mind" and "personality" v.s. "Ri" and "body" and "Deity" v.s. "Yoku." FUJITANI presented that these two axes, moreover, exist in the different phases as it stated that the concept of "Body-Deity-Yoku" was in the deeper phase. The concept of "Yoku" was import in the thought of FUJITANI. He stated that in the relationships of human beings, one's mind and the other one's body complement each other, or the other way around. Through the procedure of considering these relationships, "Yoku" was sublimed to the stage of "Junzen (pureness of the human spirit)." We can find some similar ideas in psychology dealing with "unconsciousness" of human being. Moreover, FUJITANI's concern about human body and mind reminds us of the idea of the term, "Aidagara (relationship between human being)," used by WATSUJI Tetsuro. This main study of this paper will be focused on his philosophy on the relationship between "mind" and "body," and take some analyses on it.

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In recent times there has been growing interest in Wai Qi therapy and various methods of life energy treatment, and many clinical reports on these subjects are being published. Previously we conducted experiments to examine the scientific grounds for Wai Qi therapy. In this experiment we used animals to avoid suggested effects, and examined if Wai Qi can treat diabetes, a life-style related disease. We selected NOD (non-obese diabetic) mice for diabetes models. The mice were sorted into two groups. One received Wai Qi (Wai Qi group: Qi group) and the other did not (control group: Cy cont. group). Both groups were administered cyclophosphamide to the abdominal cavity. Results showed the incidence rate of diabetes was 88.5% with the Cy cont. group, but only 52.9% with Qi group. Thus, the incidence rate of diabetes of the Qi group was much lower than the Cy cont. group. On the basis of these results, we concluded that Wai Qi treatment for diabetes had a positive influence.

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In recent years, multi-channel near-infrared spectroscopy (NIRS) is being used as a new brain imaging technology. Some studies on Qigong have been done by NIRS. But most of them were reports for just one example. In this study, by seven Qigong experts and fourteen normal controllers, optical topography was used to study blood volume change of the cerebral cortex in frontal and frontal-parietal areas during Qigong. Analysis on the right frontal (Fp2) and cardiac variability of R-R interval was compared with the control task. The experts could be divided into two groups: (1) the blood volume increased (p<0.05) while the sympathetic nerve system predominated (p<0.05) which showed the experts emitted Qi by concentrating more strongly and (2) the blood volume decreased (p<0.01) while the parasympathetic nerve system predominated (p<0.05) which showed the experts emitted Qi just by relaxing in the Qi-emission task. Two groups of experts also showed increase (p<0.05) or decrease (p<0.01) during Qi-emission task compared to the normal controllers.

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We introduced Chi-gong a Chinese traditional method of physical exercise, into our physical education class of the summer semester in 2003. At the end of the semester, we asked our students what they thought about this program. 1) Most students mentioned their interest in Oriental techniques for the body, social consciousness of which is rising recently. At the end of the semester, however, they learned that the program was not so easy as they had initially thought. 2) The class seemed to be effective as a "physical education for life" program based on the following reflections of the students, a) It is a possible alternative way of living in general. b) They realized good effects both on the mind and body. 3) The scores for the "result" dimension of the "formative class evaluation method" used in the conventional physical education class was "HIGH." On the other hand, the evaluation of "interest", "the way of learning," "cooperatiom" were "LOW." One reason for the latter is that all the students were first-timers and they felt they were becoming passive. 4) This class is excellent as a "phyrical education for life" program. As to the generation of the students who we have in the class,, we are expecting to have wider variety in the future. In view of this aspect, the challenges for future physical education classes require the more active and aggressive participation of students.

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