• 대한한약
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• s.5
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• pp.334-338
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• 2001

• 대한한약
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• s.6
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• pp.22-42
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• 2002

• 대한동의생리학회:학술대회논문집
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• 2005.02a
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• pp.29-29
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• 2005

• Journal of Haehwa Medicine
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• v.17 no.1
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• pp.41-51
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• 2008

高世栻, 字士宗, 浙江錢塘人, 生于公元1637年, 卒年未詳. 張志聰講學于侶山堂, 高世栻遂往從學. 自此參考"傷寒", "金匱, "神農本草", "素問"和"靈樞"等, 臨證必究其本源, 用藥不同于俗流. 著有"本草崇原", "黃帝內經素問直解", "醫學眞傳"等書. 高世栻示內經乃醫學之正道, 應用臨證. 醫學思想的特色, 一,糾誤正訛, 嚴謹認眞, 高世栻詮解"內經", 在忠于原文的前提下, 衍文者去之, 倒置者移之, 訛誤者改之, 其所删, 所移, 所改必于注中說明原貌爲何, 這樣就使得讀者能够兩相比較, 以識眞僞二, 探討臟象, 多出創見, 高世栻對臟腑的發揮, 不落俗套, 使人耳目一新, 三, 五運六氣, 發揮尤多, 說明高世栻分析外感病機重視人身內因, 外感六淫必隨人身運氣之偏盛偏衰而化, 用五運六氣之理分析藥性, 指導用藥.

• Journal of Korean Medical classics
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• v.32 no.1
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• pp.49-59
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• 2019

Objectives : Cho Wonhui published his book "Ounyukgi-Uihakbogam", in which Ungi was used for clinical purposes, but his life is hardly known. Conclusions & Conclusions : Cho Wonhui passed the Jinsa exam in 1894 and entered Seonggyungwan. Gojong recommended him to study medicine, and in 1907, he treated a person (later Taisho Emperor) who visited the Korea Empire and achieved his reputation. He was invited to Japan with this opportunity and received a degree from Meiji Emperor, a philosophical doctor of medicine. He passed the medical intern examination in 1923, and in 1938, he published the book "Ounyukgi-Uihakbogam". After 6 25, the Ceonundang oriental medicine clinic was opened in Busan and patients were treated. In 1963, he died at the age of 90.: This study met Cho Wonhui's descendants and talked about the life of Cho Wonhui and comprehensively summarized the related data.

• Journal of Korean Medical classics
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• v.34 no.3
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• pp.85-100
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• 2021

Objectives : The OunyukgiUihakbogam authored by Cho, Wonhee, despite its relevance to application of the five circuit theory today, has been under-researched. Methods : Contents on the unique treatment approach through the 'visiting circuit and visiting qi(客運客氣)' of the date of conception was studied. Results & Conclusions : The theory of calculating the date of conception with the date of birth applies the theory of the various combinations of the ten heavenly stems. The gestation period for those born on the day of the rabbit and chicken are either 246 or 306 days, while for those born on the day of the tiger and monkey, 256 days. For those born on the day of the cow or the lamb, 266; for those born on the day of the rat or horse, 276; for those born on the day of the snake or the pig, 286; for those born on the day of the dragon or the dog, 296 days. Once the date of conception is fixed, the visiting circuit and qi is estimated, and a matching formula is chosen and applied.

• Journal of Korean Medical classics
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• v.13 no.1
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• pp.102-116
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• 2000

In Cheon Won Gi Dae Ron(天元紀大論), Cheon(大) means Nature, Won(元) means sources, Gi(紀) is Gang Gi(綱紀) that means rules or regulations, so Cheon Won Gi(天元紀) means sources and rules of change that make Nature phenomenons. This volume treats of cause that weather change of Nature caused by, and its general rules, and presents fundamental notions and systems of measuring of 'Five elements' evolutions and Six kinds of natural factors(五運六氣)'. So named Cheon Won Gi Dae Ron(天元紀大論). This article of the research on the Cheon Won Gi Dae Ron(天元紀大論) can be divided into 3 chapters. Chapter 1 presents a theory that the principle of changes of creations' birth, groth and extinction is complished by sympathizing with Hyeong(形) of Ji(地) and Gi(氣) of Cheon(大) by rules of movement of O Un Yum Yang(五運陰陽). Chapter 2 presents theories that Tae Heo(太虛) makes Won Gi(元氣), and this Won Gi(元氣) makes the change of creations' birth, groth and extinction, and movement of O Un(五運) controls creation of nature. And treats of that 'excessive and short(太過不及)' that is made by a quality of Gi(氣) and ups and dons of Hyeong(形) controls weather of year. In Chapter 3, Cheon O Ji Yuk(天五地六) regard six and five as Yong(用). And A Cycle that movment that sympathizing with O Un(五運) and Yuk Gi(六氣) is Il Gi(一氣) as 30 years, and Il Ju(一周) as 60 years. And presents that O Un(五運) and Yuk Gi(六氣) that Gan Ji(干支) control.

• The Journal of Dong Guk Oriental Medicine
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• v.8 no.2
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• pp.1-24
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• 2000

The comparison of climate's character of Yunqi(運氣) with the data of meterological observation were made in the research of climate. 1. The comparison of the average velocity of wind, temperature, rainfall, humidity of Seoul, by late 1954 to 1983, with Yunqi(運氣) was made. Fire-Chi(火氣) and moisture-qi(濕氣) were matched with the attribute of Taiyun(大運). Cold-qi(寒氣) was had some relationship. Dry-qi(燥 氣) and Wind-qi(風氣) were not matched. About the relationship of Spirit-of-official-sky(司天之氣) with climate, when the Moisture-soil(濕土) was added, they were matched and when the King-fire(君火) was added, they have some relationship. But Wind-tree(風木), Dry-metal(燥金), Buble-fire(相火), Cold-water(寒水) was added they were not matched. 2. According to the observation data of rainfall by late 180 years of Seoul; about Taiyun(大運), when the Water-Yun(水運) was greatly exceeded and Fire-Yun(火運) was shorted, in the case of Official-sky(司天), when Wind-Tree(風木) was added, the frequency was highly. So when the Soil-Yun(土運) was greatly exceeded and when Official-sky(司天)was added to the Moisture-soil(濕土), the rainfall was not matched. 3. The relationship of the frequency of the abnormal climate occurrences between Yunqi-promotion-weak(運氣盛衰)and Yunqi-Harmony(運氣同化) and Yunqi-soft-attacking(運氣順逆) in the weather of Korean Peninsula was compared by 1564 to 1863. They were not matched except the case of Yunqi-Harmony(運氣同化). 4. There were some cases which were not matched exactly between the climate predicted by the theory and real climate in 1984, the year of Kap-ga(甲子年). But many correspondence between the observation by the office of meteorology and the prediction by the analysis from Yun-qi-sang-hab(運氣相合) theory. 5. Because meterological phenomena of real world and analysis from the hypothesis of Yunqi(運氣) have no relationship with each other, some of Doctor denied Yunqi(運氣) in the way of matching mechanically. But the thought of Doctor who denied Fortune-spirit(運氣) made promotion for the theory of divination by bringing deeper insight. And it was not only the negative side. 6. In the point of geographical difference, the climate of China, the origination Yunqi theory, is different from the Korea's. Thus some observation errors should be considered. From the basis of this thesis, I hope that the deeper advance would be made into the Korean Yunqi theory.

• Journal of Haehwa Medicine
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• v.27 no.1
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• pp.9-20
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• 2018

Objectives : Ten heavenly stems(10天干) and Twelve earthly branches(12地支) are symbols exposing change order in heaven and earth, and are a very important sign in studying oriental philosophy and oriental medicine. Especially, 10 heavenly stems(10天干) and 12 earthly branches(12地支) are indispensable for the study of Five Circuits And Six Qi(오운육기), and a deep study is needed. Methods : I have examined Yin Yang combination(음양배합), Five elements combination(오행배합), Six Qi 3Yin 3Yang combination(육기삼음삼양배합), viscera combination(장부배합), Mutual collision(상충), Six combination(육합), Three combination(삼합), etc. of 12 earthly branches(12지지) by referring to books such as "Yellow Emperor Internal Classic" ("黃帝內經") and "Principle of universe change" ("우주변화의 원리"). Results & Conclusions : Zi Yin Chen Wu Shen Xu(子 寅 辰 午 申 戌) become Yang(陽), Chou Mao Si Wei You Hai(丑 卯 巳 未 酉 亥) become Yin(陰), Zi Si Yin Mao Chen Si(子 丑 寅 卯 辰 巳) become Yang, and Wu Wei Shen You Xu Hai(午 未 申 酉 戌 亥) become Yin. Twelve earthly branches can be divided into five movements by its original meaning, where YinMao(인묘) is tree, SiWu(사오) is a fire, ShenYou(신유) is a gold, HaiZi(해자) is water, and ChenXuChouWei(진술축미) mediate in the middle of four movements So they become soil(土). SiHai(巳亥) is JueYin Wind Tree(궐음 풍목), ZiWu(子午) is ShaoYin Monarch Fire(소음 군화), ChouWei(丑未) is TaiYin Humid Soil(태음 습토), YinShen(寅申) is ShaoYang Ministerial Fire(소양 상화), MaoYou(卯酉) is YangMing Dry Gold(양명 조금), and ChenXu(辰戌) is TaiYang Cold Water(태양 한수). Viscera combination(장부배합) combines Zi(子) and Bile(膽), Chou(丑) and Liver(肝), Yin(寅) and Lung(肺), Mao(卯) and Large intestine(大腸), Chen(辰) and Stomach(胃), Si(巳) and Spleen(脾), Wu(午) and Heart(心), Wei(未) and Small intestine(小腸), Shen(申) and Bladder(膀胱), You(酉) and Kidney(腎), Xu(戌) and Pericardium(心包), Hai(亥) and Tri-energizer(三焦), Which means that the function of the viscera and channels is the most active at that time. Twelve earthly branches mutual collisions collide with Zi(子) and Wu(午), Chou(丑) and Wei(未), Yin(寅) and Shen(申), Mao(卯) and You(酉), Chen(辰) and Xu(戌), and Si(巳) and Hai(亥). The two colliding earthly branches are on opposite sides, facing each other and restricting each other by the relation of Yin-Yin and Yang-Yang it rejects each other so a collision occurs. Six Correspondences(六合) coincide with Zi(子) and Chou(丑), Yin(寅) and Hai (亥), Mao(卯) and Xu(戌), Chen(辰) and You(酉) and Si(巳) and Shen(申) Wu(午) and Wei(未). Three combination(三合) is composed of ShenZiChen(申子辰), SiYouChou(巳酉丑), YinWuXu(寅午戌), and HaiMaoWei(亥卯未). Three combination(三合) is composed of ShenZiChen(申子辰), SiYouChou(巳酉丑), YinWuXu(寅午戌), and HaiMaoWei(亥卯未). This is because the time Six Qi(六氣) shifts in these three years are the same.