• Journal of the Daesoon Academy of Sciences
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• v.31
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• pp.49-92
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• 2018

I have examined some beliefs in the Thunder God and their magico-ritual techniques in Korea from the perspective of Korean national religious history and have classified these types of beliefs. In several myths from ancient nations in Korea, the Thunder God was the Supreme being governing the Universe including the sky, earth, and water, and he justified political power transcendently. In the medieval period, the Thunder God who was called 'the Supreme God and Celestial Worthy of the Ninth Heaven Who Spreads the Sound of the Thunder Corresponding to Primordial Origin' was the object of Daoist ritual for rain. In the early Joseon period, people believed that the prehistoric stone tools known as thunder axes were the tools of the Thunder God, and thereby were imbued with medicinal power. In the late Joseon period, beliefs in the Thunder God developed in various ways such as the overcoming of wars and healing of diseases. Modern Korean national religions including Daesoon Jinrihoe reappropriated the Thunder God called 'the Supreme God and Celestial Worthy of the Ninth Heaven Who Spreads the Sound of the Thunder Corresponding to Primordial Origin' from the perspective of the Great Opening (Kaebyŏk) and the resolution of grievances (Haewon).

• Proceedings of the KIEE Conference
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• 2011.07a
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• pp.2027-2028
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• 2011

이 논문에서는 복원된 뇌신호원을 평가하는 방법 중의 하나로 거리 가중치 유사도 비교법을 제안한다. 의료영상처리 분야에서 시공간적인 뇌신경신호원의 변화를 비교 및 분석하기 위해서 여러 방법이 적용되고 있는데 가장 널리 사용되고 있는 것이 유사도 비교법이다. 본 논문에서는 1차원 기준으로 구성된 기존의 유사도 비교법을 3차원 뇌신호원 평가에 적합하도록 거리 가중치를 고려한 새로운 유사도 비교법을 제시한다. 또한 3차원 뇌신경신호원의 시뮬레이션을 통해 새로운 기법의 타당성을 검증한다.

• Proceedings of the Korean Society of Veterinary Service Conference
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• 1994.04a
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• pp.138-138
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• 1994

• The Journal of the Korea institute of electronic communication sciences
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• v.19 no.1
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• pp.137-142
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• 2024

Recently, deep learning technology has become those methods as de facto standards in the area of medical data representation. But, deep learning inherently requires a large amount of training data, which poses a challenge for its direct application in the medical field where acquiring large-scale data is not straightforward. Additionally, brain signal modalities also suffer from these problems owing to the high variability. Research has focused on designing deep neural network structures capable of effectively extracting spectro-spatio-temporal characteristics of brain signals, or employing self-supervised learning methods to pre-learn the neurophysiological features of brain signals. This paper analyzes methodologies used to handle small-scale data in emerging fields such as brain-computer interfaces and brain signal-based state prediction, presenting future directions for these technologies. At first, this paper examines deep neural network structures for representing brain signals, then analyzes self-supervised learning methodologies aimed at efficiently learning the characteristics of brain signals. Finally, the paper discusses key insights and future directions for deep learning-based brain signal analysis.

• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.255-293
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• 2020

This study examines the God, Jiutian Yingyuan Leisheng Puhua Tianzun (九天應元雷聲普化天尊, 'The Supreme God of the Ninth Heaven, Celestial Worthy of Universal Creation through His Thunderbolt, the Originator with Whom All Beings Resonate' in Daesoon Jinrihoe), in terms of narrative imagination, by investigating the narrative of Wen Zhong (聞仲) in Investiture of the Gods (Fengshenyanyi 封神演義) and the narrative of Kang Jeungsan (姜甑山) in The Canonical Scripture (Jeongyeong 典經). This examination occurs along three dimensions: Firstly, I look into the cultural contexts of the image of the Thunder God (雷神) in Gojoseon (古朝鮮) mythology and the Korean seondo (仙道) tradition both of which are reflected in the narrative of Wen Zhong. At the same time, I also argue that the cultural contexts examined above are able to be found in the narrative of Kang Jeungsan. Secondly, I consider the essential meaning of the concept of "deifying" (封神) in the narrative of Wen Zhong and its connection to "the resolution of grievances" (haewon 解冤) in the narrative of Kang Jeungsan. Thirdly, I consider the traits of embracing heterogeneous things (異類) in the religious group "Jiejiao" (截敎) that Wen Zhong belonged to in relation to the values of "mutual beneficence" (sangsaeng 相生) that Kang Jeungsan pursued. In this study's conclusion, I posit that the "mentalité" of Dong-yi (東夷) culture and tales including Yin (殷) is identifiable in narrative imagination applied to the God, Jiutian Yingyuan Leisheng Puhua Tianzun. This means that the nature of Jiutian Yingyuan Leisheng Puhua Tianzun is closely related to the tradition of Korean seondo and Korean Daoism.

• The Korean Journal of Nuclear Medicine
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• v.22 no.1
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• pp.27-31
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• 1988

In Graves' disease, changes in orbital tissue and structure are casued by inflammatory infiltation, which induces increase of capillary permeability and breakdown of blood-tissue barriers. Using the uptake of $^{99m}Tc-DTPA$ in inflammatory lesion, Eye/Brain radioactivity ratios in brain scintigraphy were evaluated in 15 normal controls and 40 Graves' patients. The results were as follows; 1) Eye/Brain radioactivity ratio was significantly higher in Graves' ophthalmopthy group than in control group (p < 0.005). 2) In Graves' ophthalmopathy, Eye/Brain radioactivity ratio was significantly higher in active (progressive) group than in inactive (non-progressive) group (p < 0.05). 3) There was no correlation between class of ATA classification of Graves' ophthalmopathy and Eye/Brain radioactivity ratio. 4) There was no correlation between Eye/Brain radioactivity ratio and serum activity of TBII. In conclusion, Eye/Brain radioactivity ratio using $^{99m}Tc-DTPA$ brain scintigraphy may be useful to determine the activity of Graves' ophthalmopathy and whether treatment of Graves' ophthalmopathy is necessary or not.

• Journal of Oriental Neuropsychiatry
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• v.22 no.4
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• pp.169-183
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• 2011

Objectives : This study explores perspectives, reasons, functions of dreams in order to develop a treatment model. Methods : We searched CNKI, KISS, NDSL. Papers published since 2002, which are classified in categories. Results : 1. The Recognitions about the dream of Oriental Medicine is based on "Hwangjenaegyeong Eumsabalmong(黃帝內經 淫邪發夢)". 2. By each era, There are a variety of etiological causes, stages. 3. Dreams are generated by the internal stimuli Physiological activities of the Jangbu(臟腑),Deficiencies of yin and yang(陰陽), Pathological changes in the Jangbu(臟腑), Pathology products, external stimuli Yukeum(六淫), Eumsiksang(飮食傷), and unusual feelings. 4. Spirit(神) comes from brain(腦), not heart(心). So what we call brain spirit(腦神) is right. Dreams are the mental activity related to the brain. 5. Dreams are the reflection of the pathological changes of the human body. And it shows the development, changes and prognosis of disease. Dreams sometimes illustrate the incidence of the disease Conclusions : We organized perspectives, Causes and Functions of dreams mentioned in Oriental Medicine Literatures. Health is closely related to the dream. Therefore, we propose that the dream is worth for the diagnosis and treatment in oriental medicine.

• Journal of IKEEE
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• v.23 no.2
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• pp.727-734
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• 2019

This paper confirms whether the movement or specific operation of the muscles in the process of transferring a person from the brain can find a signal showing an essential feature of a certain part of the brain. As a rule, the occurrence of EEG(Electroencephalogram) changes when a signal is received from a specific action or from an induced action. These signals are very vague and difficult to distinguish from the naked eye. Therefore, it is necessary to define a signal for analysis before classification. The EEG form can be divided into the alpha, beta, delta, theta and gamma regions in the frequency ranges. The specific size of these signals does not reflect the exact behavior or intention, since the band or energy difference of the activated frequencies varies depending on the EEG measurement domain. However, if different actions are performed in a specific method, it is possible to classify the movement based on EEG activity and to determine the EEG tendency affecting the movement. Therefore, in this article, we first study the EEG expression pattern based on the activation of the left and right biceps EMG, and then we determine whether there is a significant difference between the EEG due to the activation of the left and right muscles through EEG. If we can find the EEG classification criteria in accordance with the EMG activation, it can help to understand the form of the transmitted signal in the process of transmitting signals from the brain to each muscle. In addition, we can use a lot of unknown EEG information through more complex types of brain signal generation in the future.

• Journal of the Daesoon Academy of Sciences
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• v.21
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• pp.29-97
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• 2013

뇌법은 도교의 중요한 법술로서 당송(唐宋)이래 매우 흥했는데, 북송의 임영소 등이 신소파(神霄派)를 개창한 이후에 도교 법문을 대표하는 영역이 되었다. 그로부터 각종의 뇌법이 천하에 성행하였고, 도교에는 새로운 뇌신들이 거듭 나타나게 되었다. 그 대표적인 것이 뇌법신앙의 구진천존(九宸天尊)인데, 이 아홉 천존들은 도교의 최고신인 삼청성조(三清聖祖)의 통치 하에 있는 것으로 간주되었다. 『옥추보경』은 북송 때 탄생하였는데 이 경전이 세상에 널리 발간되어 구천응원뇌성보화천존에 대한 신앙이 형성된 것은 남송 시기 백옥섬(白玉蟾) 이후이다. 『옥추보경』은 구천응원뇌성보화천존의 법문(法門)을 선양하기 위한 방책으로 천존의 성호를 부를 것을 권장한다. 법문을 염송하는 것은 매우 쉽고도 간단하여 누구나 할 수 있었으므로 사회적으로 크게 확대되었다. 특히 『봉신연의』와 『서유기』와 같은 문예소설에 뇌성보화천존이 등장함으로 해서, 민중들은 뇌성보화천존을 더욱 널리 숭배하게 되었다. 현재도 중국의 민간에서 이 신격에 대한 신앙은 매우 보편적이다. 구천응원뇌성보화천존은 옥청진왕(玉清真王)의 화신(化身)이다. 뇌성보화천존은 시방에 그 형체를 나타내고, 중생들을 고뇌로부터 구제하고 이끈다. 36천을 주재할 권능이 있으며, 자비로운 모습으로 모든 겁에 응한다. 또 뇌성보화천존의 주변에는 뇌공(雷公), 우사(雨師), 풍백(風伯)을 비롯한 십대원사(十大元帥)와 등백온원사(鄧伯溫元帥), 신한신원사(辛漢臣元帥) 등의 신장들이 보인다. 이러한 신장들은 양송(兩宋) 시대에 출현하였으며 대다수가 뇌부의 제신들이다. 뇌성보화천존 신앙을 구현하기 위한 재초 의식에는 천지 제신(諸神)이 강림하기를 청하는 뇌정사과(雷霆謝過)와 죄를 뉘우치고 복을 비는 참의(懺儀) 또는 참회문식(懺悔文式) 등이 있다. 이런 법식들은 매우 전문적인 것이고, 일반인들에게는 법문을 염송하는 간편한 방법인 십자천경법(十字天經法)이 널리 퍼졌다. 즉 늘 경건한 마음으로 천존의 성호를 오랫동안 염송하게 되면 공덕원만(功德圓滿)의 경지에 도달할 수 있다는 것이다. 『옥추보경』은 민중의 세계에 깊은 영향을 끼치고 광범위하게 알려져 그 주해나 주석본만도 이십여 종에 이르렀고 송원 이래의 핵심적인 도교 문헌의 하나로 자리매김하였다. 『옥추보경』은 일본과 한국 등지에도 급속히 전파되었다. 한국에는 고려시대에 신소뇌법(神霄雷法)이 전해졌는데, 특히 고려 예종 13년(1118년) 7월에 중국 도교 의학이 고려에 전승되었을 때의 도교 의학이 『옥추보경』을 위주로 한 치료법이었다. 그리고 그 흔적은 조선의 허준이 주편한 『동의보감』에서도 찾아볼 수 있다. 조선의 민간에서는 많은 사람들이 『옥추보경』을 송독하였고 거기에 수록된 부록(符籙)을 운용하였으며 이로써 병을 몰아내고 잡귀를 물리쳐 생명을 지키기를 바랐다. 현대 한국에서는 구천응원뇌성보화천존강성상제에 대한 신앙이 크게 성행하고 있으니, 그 종단이 바로 대순진리회이다. 대순진리회는 증산 성사께서 인세에 강림하시기 전에 구천대원조화주신이며, 화천 후 구천응원뇌성보화천존상제의 위에 임하였다고 신앙한다. 즉 증산이 천존상제의 화신이라 믿는 것이다. 이것과는 좀 다르지만, 인간이 신의 화신이 되는 신성한 변화를 뇌법에서는 '변신(變神)'이라고 부른다. 변신은 내련(內煉)을 행할 때나 시법(施法)시에 도인들이 필히 진입해야 할 특이한 정신 상태로서, 자아의 존재를 망각하고 신진(神真)으로 변화하여 인신합일(人神合一)을 이루는 것을 의미한다. 이러한 변신은 대순진리회의 수도 목적인 도통과도 한편으로는 유사한 면이 있다고 생각된다. 대순진리회가 목적하는 지상신선실현이 의미하는 것은, 사람이 도를 깨닫는 노력을 통해 신의 경지에 도달하는 것이 아니라 인간의 본질과 천성을 회복하여 이에 상응하는 신과 합일하는 것이라는 점에서 뇌법의 변신과 유사한 점이 있다고 할 것이며 이에 대해서는 추후 연구과제로 남겨둔다.

• Journal of Chest Surgery
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• v.34 no.9
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• pp.653-661
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• 2001

Background: Retrograde cerebral perfusion(RCP) is one of the methods used for brain protection during aortic arch surgery. The author previously published the data, however, for the safety of it, there still remains many controversies. The author performed RCP and checked various parameters to clarify the possibility of early detection of cerebral injury. Material and Method: The author used pigs(Landrace species) weighing 25 to 30kg and performed RCP for 120 minutes. After weaning of cardiopulmonary bypass, we observed pigs for another 120 minutes. Rectal temperature, jugular venous oxygen saturation, central venous pressure were continuously monitored, and the hemodynamic values, histological changes, and serum levels of neuron-specific enolose(NSE) and S100$\beta$ protein were checked. Central venous pressure during RCP was maintained in the range of 20 to 25 mmHg. Result: Flow rates(ml/min) during RCP were 224.3$\pm$87.5(20min), 227.1$\pm$111.0(40min), 221.4$\pm$119.5(60min), 230.0$\pm$136.5(80min), 234.3$\pm$146.1(100min), and 184.3$\pm$50.5(120min). Serum levels of NSE did not increase after retrograde cerebral perfusion. Serum levels of S100$\beta$ protein(ng/ml) were 0.12$\pm$0.07(induction of anesthesia), 0.12$\pm$0.07(soon after CPB), 0.19$\pm$0.12(20min after CPB), 0.25$\pm$0.06(RCP 20min), 0.29$\pm$0.08(RCP 40min), 0.41$\pm$0.05(60min), 0.49$\pm$0.03(RCP 80min), 0.51$\pm$0.10(RCP 100min), 0.46$\pm$0.11(RCP 120min), 0.52$\pm$0.15(CPBoff 60min), 0.62$\pm$0.15(60min after rewarming), 0.76$\pm$0.17(CPBoff 30min), 0.81$\pm$0.20(CPBoff 60min), 0.84$\pm$0.23(CPBoff 90min) and 0.94$\pm$0.33(CPBoff 120min). The levels of S100$\beta$ after RCP were significantly higher than thosebefore RCP(p<0.05). The author could observe the mitochondrial swellings using transmission electron microscopy in neocortex, basal ganglia and hippocampus(CA1 region). Conclusion: The author observed the increase of serum S100$\beta$ after 120 minutes of RCP. The correlation between its level and brain injury is still unclear. The results should be reevaluated with longterm survival model also considering the confounding factors like cardiopulmonary bypass.