• Journal of Haehwa Medicine
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• v.14 no.1
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• pp.141-147
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• 2005

The most fundamental and important medical treatment is science of acupuncture and moxibution, which is based on twelve channels theory. Meridian is a pathway that conveys material and energy in a human body. Twelve channels are divided into channels of hand & foot, channels of yin & yang. Yang channels are divided into taiyang, yangming, shaoyang, yin channels are divided into taiyin, shaoyin, jueyin. These are referred to twelve channels, and this theory is being used for diagnosis and test in oriental medicine. Meridian-doin-tajiquan is born, combining taijiquan which is recently handed down from China and Korean traditional method for health protection and treatment in ancient times and twelve channels, three yin & yang theory. I report this because meridian-doin-tajiquan which is non-medical and non-invasive way can be used in the treatment of disease, just like three yin & yang theory, the heart of the meridian theory, and Gehapchu theory are adjusted in the clinical science of acupuncture and moxibution. And I report this because I could mater the appropriateness of the traditional theory and I believed this corresponded with it, training myself by meridian-din-tajiquan. It is considered that this will be used in the treatment of pain disease of muscles and joints system and the diabetes, hypertension, obesity caused by stress in the near future.

• Journal of Korean Medical classics
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• v.13 no.2 s.17
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• pp.21-21
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• 2000

All living things including human being consist of soul(spirit) and body. Soul is the root of a life and body frames it. I wrote this paper to tell how internal injury due to endogenous etiological factors and affection due to exegenous pathogenic factors, affect the internal organs and the external bodily from. This paper begins with description of the patterns of disharmony of the internal organs. General disorders of each Five-Jang(五藏) an be classified into two types of soul and body. The Liver and the Heart which lead changing to Yang(陽) of vital energy, have close relationship with spiritual symptoms because spirit is related to Yang. The Lung, Kidneys, the Spleen which lead changing to m(陰) of vital energy, mainly connected with physical disorders because body is relatively close to m. The Five-Jang are ruled by the Five-Phases(五行) system and cause troubles with Oche(五體) and the nine body orifice. Otherwise the main function of the Six-Bu(六府) is to receive food, absorb the usuable portions, and transmit and excrete waste. Therefore they can cause such problems as abdominal pain, distention, difficulty in urination, and constipation. The spleen is responsible for sending Grain-Ki)穀氣) 내 that is closely connected with the six-Bu. The Gall bladder takes care of control of giving out spirit. That's why it presents many symptoms related to the spirit that is ruled by the Five-Jang. Patterns of disharmony of external bodily form is influenced by the state of Maridians. Bodily forms get divided into many parts by the function of six-meridians(六經) to which they belong. Six-meridians have their own function related to excretion, related to excretion, retention, and balance(開闔樞). If local bodily froms get affected by pernicious influences, the Meridians to which they are attached will lose harmony and connot fulfil their own functions. Because the meridian symtem unifies all parts of the body, the whole body will be under the influence of the affection although local parts of the bodily forms get affected. Therefore the symptoms of disharmony should be considered in a synthetic view. There are however, also cases which should be focused on the very meridian channels affected. Disorder within a Meridian generates derangement in the pathway make it not to benefit the muscles and skin belong to it. Because the meridians connect the interior organs with the exterior bodily form, they are influenced by each other.

• Journal of Korean Medical classics
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• v.13 no.2 s.17
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• pp.22-42
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• 2000

All living things including human being consist of soul(spirit) and body. Soul is the root of a life and body frames it. I wrote this paper to tell how internal injury due to endogenous etiological factors and affection due to exogenous pathogenic factors, affect the internal organs and the external bodily from. This paper begins with description of the patterns of disharmony of the internal organs. General disorders of each Five-Jang(五藏) an be classified into two types of soul and body. The Liver and the Heart which lead changing to Yang(陽) of vital energy, have close relationship with spiritual symptoms because spirit is related to Yang. The Lung, Kidneys, the Spleen which lead changing to m(陰) of vital energy, mainly connected with physical disorders because body is relatively close to m. The Five-Jang are ruled by the Five-Phases(五行) system and cause troubles with Oche(五體) and the nine body orifice. Otherwise the main function of the Six-Bu(六府) is to receive food, absorb the usable portions, and transmit and excrete waste. Therefore they can cause such problems as abdominal pain, distention, difficulty in urination, and constipation. The spleen is responsible for sending Grain-Ki(穀氣) so that is closely connected with the six-Bu. The Gall bladder takes care of control of giving out spirit. That's why it presents many symptoms related to the spirit that is ruled by the Five-Jang. Patterns of disharmony of external bodily form is influenced by the state of Meridians. Bodily forms get divided into many parts by the function of six-meridians(六經) to which they belong. Six-meridians have their own function related to excretion, related to excretion, retention, and balance(開闔樞). If local bodily forms get affected by pernicious influences, the Meridians to which they are attached will lose harmony and cannot fulfil their own functions. Because the meridian system unifies all parts of the body, the whole body will be under the influence of the affection although local parts of the bodily forms get affected. Therefore the symptoms of disharmony should be considered in a synthetic view. There are however, also cases which should be focused on the very meridian channels affected. Disorder within a Meridian generates derangement in the pathway make it not to benefit the muscles and skin belong to it. Because the meridians connect the interior organs with the exterior bodily form, they are influenced by each other.

• Journal of Physiology & Pathology in Korean Medicine
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• v.17 no.3
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• pp.617-623
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• 2003

The following conclusions are drawn from a review on the theory of correlation between the jang-bu organs in 'Ojangchunchaklon(五臟穿鑿論)' which is quoted in 'Uihakipmoon(醫學入門)' and 'Donguibogam(東醫寶鑑)'. The three yangs and three yins are trisections each of yang ki and y1n ki. They represent three aspects of change in powers of yin ki and yang ki. The theory of Kaehapchu(開闔樞 the opening, closing and pivot) is thought to be the concept which explains the three states of jang-bu organs and meridians in terms of three yangs and three yins. The three yangs and three yins are assigned to twelve months according to the generation, prosperity and vanishment of the water, the fire, the wood and the metal in the circulation of nature with the lapse of time. Most of all, the change of the water and the fire is the main guide to the assignment. Both the theory of exterior-interior relations in jang-bu organs and meridians and the theory of Kaehapchu are founded on the assignment of three yangs and three yins to twelve months. The correlation between jang-bu organs is based on the monthly assignment of three yangs and three yins described in 'Internal classic(內經)' and the theory of Kaehapchu. In the correlations between jang-bu organs and meridians, the exterior-interior relations are the correspondences of Hand to Hand and Foot to Foot. but the relations of Kaehapchu are those of Hand to Foot and Foot to Hand. Jeesan's diagram of pulse is grounded on the correlations between jang-bu organs. On the left of the diagram, jang organs are arranged in the order of hierarchic positions in body. On the right, bu organs are disposed according to the correlations with the jang organs. Jeesan's diagram includes the principles of triple harmony and diagonal groups in twelve earthly branches(十二支). Jeesan's diagram is the frame through which correlations of jung-ki-shin-hyul, five jang and six bu organs, twelve meridians and six intrinsic factors can be observed at once.

• Journal of Korean Medical classics
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• v.7
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• pp.232-268
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• 1994

According as we look around a notion of LM-YANG(陰陽) in NAE-KYUNG(內徑) or ancient for example the Book of Changes(周易), we will find that the principle of UM-YANG of philosophy in ancient china was applied medical science by NAE-KYUNG, and Chung-Kyung(仲景) connected principle of UM-YANG in NAE-KYUNG to demonstration and medical treatment(辨證施治) of SANG-HAN disease(傷寒病). According as we look around 3UM-3YANG(三陰三陽) in NAE-KYUNG and various theories of another scholar connected 3UM-3YANG of SANG-HAN-RON(傷寒論), we can know that the whole of SANG-HAN-YUK-KYUNG(傷寒六經) cannot explain by a some conception, we cannot understand precisely rear meaning of SANG-HAN-YUK-KYUNG until theories-JANG-BU(臟腑), GYUNG-RAK(經絡), GI-HWA(氣化), a reigon, a layer, and so on-are studied totally. Therefore 3UM-3YANG of SANG-HAN-RON(傷寒論) is basically the thing of specialization UM-YANG, eventually UM-YANG are two functional characteristics in human body. It is specialized to 3UM-3YANG by spatial and time criteria. When we consider a question in its aspect, YUK-KYUNG is synthetic six classifications of human body's functional system that include(3UM-3YANG)GYUNG-RAK, related JANG-BU, distributional area of GYUNG-RAK, vicissitude of UM-YANG, more or less of GEE-HYUL(氣血), function of GAE-HAB-CHUL(開闔樞), and the like; and disease of YUK-KYUNG of SANG-HAN-RON are the very six types of disease that appeared by dint of mal function of each synthetic functional system.

• Journal of Korean Medical classics
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• v.3
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• pp.501-552
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• 1989

In this thesis, I intend to study the translational and clinical interpretation through the theory of Eum-Yang-Li-Hap', and reached the following conclusions. 1. 'Eum-Yang (陰陽)' in title, means Yin and Yang as method of understanding nature or humanbody, and 'Li-Hap (離合)' in title, means classification and getting together. Especially there are a view that Eum Yang in title means only meridinans within the limit of human body, but the limit needn't, because the word 'Li-Hap of 3Yin-3Yang (三陰三陽之離合)' as meaning of human meridians in the text. 2. The content of the text is generally seperated into 3 parts, the 1st part contents properties of Li Hap of Yin and Yang. 2nd and 3rd parts content the explanation of property of 3Yin and 3Yang, as example of human meridians with local conception, and content nicknames of 3Yin-3Yang and present the Ideo of 'Kae-Hap-Choo (開闔樞)'. 3. 3Yin-3Yang in the text, many of annotators tried to explanate by three types of conception, of human meridians, of the 'Viscera-Bowels (臟腑)', or of the 'Element motions and Natural factors (運氣)'. I think that these three conceptions could be mixed when the text was written, and regarde for the present that 3Yin-3Yang is explanated by the conception of human meridians. 4. 'Eum (陰)' the head-letter of the nicknames of 3Yin-3Yang, I think that it means 'Jok-Gyeong (足經)' related with the words 'The earth belongs to Yin (地爲陰)' in the text. And it i s considered that further studies should be followed on the tail-words of 3Yin-3Yang's nicknams. 5. Kae-Hap-Choo, Used in similitude" as 'Li (離)' of 3Yin-3Yang, are seperated functions by location of 3Yin-3Yang. In text 'Tae-Yang (太陽)' and 'Tae-Eum (太陰)' act as 'Kae (開)', 'Yang-Myeong (陽明)', and 'Gweor-Eum (厥陰)' act as 'Hap (闔)', 'So-Yang (少陽)' and 'So-Eum (少陰)' act as 'Choo (樞).' But there is other theory that Gweor-Eum act as Choo, and So-Eum act as Hap. 6. The theory of Kae-Hop-Choo, including only Jok-Gyeong being main materials of 'Yook Gyeong-Byeon-Jeung (六經辨證) had influence on development of clinical studies. If the theory of Kae-Hap-Choo receives and unions the ideos of '3 burning-Spaces (三焦)', metabolism, etc. more development of medicine is expected.