• 대순사상논총
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• 제20권
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• pp.95-123
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• 2009

This paper is designed to show the relationship between the Daesoon Principle and the recent theories like transpersonal psychology(TP) and predicate logic. According to TP there are 3 categories and 8 elements inside of not only human consciousness but civilization; three are pre-ego, ego, trans-ego, and eight are Uroboros, Typhon, Greater Mother, solarization, and repetition of the previous fours. The former is called, for Ken Wilber, the Average mode and the latter, the Advanced mode. I think that Daesoon thought including general Korean National religions belongs to the Advanced mode. I applied the predicate logic or paradoxical logic to understand of the Harmony of God and Man as well as Correspondence of Yin with Yang. The paradoxical logic has been not acceptable through two thousands years in the western tradition. I call the paradoxical logic the E type logic in this paper. The E type logic is most suitable logic for apprehending the Daesoon philosophy to a large extent. Finally my paper may contribute to the globalization of Daesoon mind system.

• 혜화의학회지
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• 제27권1호
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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.

• 동의생리병리학회지
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• 제17권3호
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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.