• Journal of Sasang Constitutional Medicine
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• v.18 no.1
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• pp.11-21
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• 2006

1. Objectives This paper was written in order ro understand the conception on YangQi and YinQi in Sasang Constitutional Medicine. Specially that were focused on the discourse of the symptoms and diseases. 2. Methods We analysis YangQi and YinQi in Gabobon(甲午本) and Sinchukbon(辛丑本) of ${\ulcorner}$Dongyi Suse Bowon${\lrcorner}$ 3. Results and Conclusions The symptomatic-pharmacology of Soeunin and Soyangin was base on the master of reserving life(保命之主). YangQi is ascending Qi and YinQi is descending Qi. that conception is Qi of the large and small organ. And that is appeared hot or cold Qi in body. The influential competition of YinYang is focused on primordial Qi(正氣) of small organ in Gabobon. And focused on small organ's the primordial Qi of the exterior disease and large that of the interior disease in Sinchukbon. YangQi is divided to physiological that and patholgical that at the discourse on the Soyangin’s interior disease in the Sinchukbon. Because YinQi is in proportion to physiological YangQi and inverse proportion to pathological YangQi, physiological that is similar to weak and strong of YinQi that is the master of reserving life. So ascending Yang of Soyangin is more correct as ascending physiological that. YinQi is not divided to physiologica that and patholgical that at the discourse on the Soeumin's interior disease in the Sinchukbon like Soyangin's that. But there is more reasonable that divid physiological YinQi and patholgical that. So descending Yin of Soeumin is more correct as descending physiological that.

• Journal of Sasang Constitutional Medicine
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• v.18 no.3
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• pp.38-48
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• 2006

1. Objects This paper was written in order to understand the formative process of Soyangin pharmacology. 2. Methods We analysis Soyangin pharmacology through pathology and new prescription in ${\ulcorner}$Gabobon(甲午本)${\lrcorner}$ and ${\ulcorner}$Sinchukbon(辛丑本)${\lrcorner}$ of ${\ulcorner}$Dongyi Suse Bowon${\lrcorner}$. 3. Results and Conclusions New prescription of Soyangin in ${\ulcorner}$Gabobon${\lrcorner}$ is same or similar to that in ${\ulcorner}$Chobonkwon${\lrcorner}$. So we can recognize that almost Soyangin pharmacology of ${\ulcorner}$Gabobon${\lrcorner}$ is made when Dongmu write ${\ulcorner}$Chobonkwon${\lrcorner}$. And the maintenance of Yin-Qi is key point of Soyangin's pharmacology New prescription of Soyangin is made by regular rules in ${\ulcorner}$Sinchukbon${\lrcorner}$. Dongmu say that Hyungkae(荊芥) Bangpung(防風) Kanghwal(羌活) Dokhwal(獨活) is herbs for descending-Yin, and Sukjihwang(熟地黃) Sansuyoo(山茱萸) Bokryung Taeksa(澤瀉) or Saengjihwang(生池黃) Sukgo(石膏) Jimo(知母) is herbs for ascending-Yang And all new prescription except Sukjihwangkosam-tang(熟地黃苦蔘湯) is composed of asneding-Yang and descending-Yin's herbs. New prescription of the exterior disease contained all descending-Yin's herbs and that of the interior disease contained all ascending-Yang's herbs completly. Namely when ${\ulcorner}$Gabobon${\lrcorner}$ was written Soyangin pharmacology is the maintenance of Yin-Qi by selecting prescription of cold character. And when ${\ulcorner}$Sinchukbon${\lrcorner}$ was written, base sprit of Soyangin pharmacology was not changed. Pharmacology was added ascending-Yang and descending-Yin at a time.

• The Journal of Korean Medicine
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• v.26 no.4
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• pp.162-167
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• 2005

According to the principle of ascending water and descending fire, water has the property of wetting downward, which is the opposite of fire, which has the property of blazing upward. Thus, they work differently according to their innate properties. Nature and the human body maintain harmony through the interaction of ascending water and descending fire. When applied to the human body, the heart and kidney are the center of this principle. In other words, the heart above is the fire and the kidney downward is water. When the heart-fire harmonizes downward, the kidney becomes warm, enabling genuine vital functions to be active. When the kidney yin moves upward, the heart receives the nourishing yin to harmonize nutrients and blood. Thereby, physiological functions become normal throughout the blood meridians. However, in the ascending kidneywater and descending heart-yang of the heart and the kidney, the liver and lung are the major functional organs. In other words, the liver through the dispersing and raising yang functions moves water, which is the vital essence of the kidney, upward. And the lung, through the astriction?clearing of the lung and descending Qi?dispersing functions, moves the heart-fire downward. These functions are deeply related with changing seasons; thus, these functions can be explained with the ascending kidney-water and descending heart-yang of the five viscera.

• Journal of Sasang Constitutional Medicine
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• v.13 no.3
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• pp.1-7
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• 2001

We analyzed 45 types of herbal medicines for Soyangin, clinically applied in Dongyisoosebowon. In order to discover the standard of herbal classification for the Sasang constitutions, four concepts of Sasang Medicine were applied. These included 'Sadangron(theory of four groups)', 'Seungganggaehap(ascending-descending and gathering-dispersing)', 'Pyorihanyoul(exterior-interior and hot-cold)', and 'Hyungchiaekmi(fragrance, smell, bodily fluid and taste)'. According to these analyzing methods of herbal properties, we have reached the following conclusions: Herbal medicines for 'Soyangin' are characterized by descending energetics that reinforce the Yin Qi. The 'Exterior cold disease' is treated with herbs that descend the "Exterior Yin" in five ways: by releasing exterior, by resolving dampness, by clearing and transforming heat phlegm, by clearing heat, and by settling and calming the spirit. The 'Interior heat disease' is treated with herbs that raise the "Interior Yang" in three ways: by tonifying kidney Yin, by clearing heat, and by clearing heat and purging.

• Korean Journal of Acupuncture
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• v.31 no.3
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• pp.117-124
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• 2014

Objectives : The purpose of this study is to understand the meaning and the yin-yang properties of the six qi and the three yin and three yang as well as to understand the relationship between the six qi and the three yin and three yang. Methods : As the concept of six qi is the six climatic influences after all, I tried to grasp the yin and yang properties of the six qi on the basis of the meteorology and Yun Qi theory. Based on this I studied the concept and properties of the three yin and three yang. Results and Conclusions: (1) Among the six qi, cold and heat refer to temperature, dryness and dampness to humidity, and wind and ministerial fire to atmospheric pressure. Wind is an ascending air current while ministerial fire is a descending air current. Therefore, wind, heat, and dampness are the yang, and ministerial fire, dryness, and cold are the yin. (2) Three yin and three yang represent changes of ying and yang of all things following six qi changes. Simple deviation of qi can be described by yin and yang, but consequent changes in form required further developed concepts of three yin and three yang. In other words, the changes of the form caused by wind, heat, and dampness are namely reverting yin, lesser yin, and greater yin respectively, while the changes of the form caused by ministerial fire, dryness, and cold are expressed as lesser yang, yang brightness, and greater yang respectively.

• Journal of Korean Medical classics
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• v.35 no.2
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• pp.121-141
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• 2022

Objectives : This paper aims to examine the Yin-Yang characteristics of bland taste. Methods : Medicinals including bland taste were searched in herbology textbooks and mainly in the Bencaogangmu, of which major discourses were analyzed to examine the Yin-Yang characteristics of bland taste. Results & Conclusions : Most medicinals with bland taste were sweet-bland-cold, holding properties of cooling heat, stimulating urination and detoxification. These properties could be explained in relation to the Triple Burner's metabolism of Qi and fluids, as they stimulate perspiration and urination, improving the flow of fluids which in turn supports production of Original Qi, by working on the TB's Qi circulation system. In the bland taste discourse, it was understood that bland taste moves the Qi system and produces fluids, by first ascending then descending. Zhudanxi and the Neijing have opposing views on whether bland taste is Yin or Yang, but both saw blandness to have both Yin and Yang qualities. Characteristics of the bland taste could be better understood in relation to the Triple Burner. The phrase 'bland is attached to sweet taste[淡附于甘]' refers to the likeliness between the two tastes in that bland taste has the Central Earth qualities, integrating others and concealing itself in its blandness, its taste unspecific, mild and unstimulating thus communicating the Qi within the entire Triple Burner from Upper to Middle to Lower, as does sweet taste.

• The Journal of Korean Medical History
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• v.14 no.1
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• pp.153-166
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• 2001

Lee Dong-won based on the machanism of internal disease founded on Umhwa and Wonki in discriminating internal injury from external. His general idea of discrimination of internal injury from external could be thought as an reinterpretation of the concept from "Neijing", to Triple heater Wonki and ascending and descending of stomach qi. He distinguished between Yin disease and Yang disease and classified into internal and external injury. "Insufficiency of yang brings about cold syndrome." and "An excess of yang brings about heat syndrome." are considered as external infection, and "Insufficiency of yin brings about heat syndrome." and "An excess of yin brings about cold syndrome." as internal injury.

• Journal of Korean Medical classics
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• v.34 no.1
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• pp.103-133
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• 2021

Objectives : This paper examines verses from the 『Bencaoshu』 that are quoted in the 『Benjingshuzheng』 to determine its characteristics. Methods : Based on the two texts, contents by Liuqianjiang in the 『Benjingshuzheng』 were selected, of which his pharmacology was examined to determine common characteristics. Results & Conclusions : Based on what Zouzhu adopted from the pharmacology of the 『Bencaoshu』, it could be said that he focused on the interaction between Yin/Yang and Five Phases, the ascending/descending/exiting/entering of Qi, and the smooth circulation and communication of Qi. Constant Yin/Yang movement as a result of continuous circulation of Qi was emphasized. Zouzhu's adoption of the pharmacology of the 『Bencaoshu』 is in indication of his approval of Liuqianjiang's descriptive methods, and his will to follow and further develop the pharmacology of the 『Bencaoshu』 that is based on the theories of the 『Shanghanlun』 and the 『Jinguiyaole』.

• Journal of Korean Medical classics
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• v.27 no.2
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• pp.109-117
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• 2014

Objectives : He Meng-Yao(何夢瑤), a doctor from Qing Dynasty, wrote Yi Bian(醫碥, Fundamentals of Medicine), in which he described many things related to Medical Medicine of divination (醫易). As the content includes a lot of teachings for the posterity, I have studied it. Methods : I have taken from Yi Bian(醫碥) the selections related to Medicine of divination(醫易) and explained them. Results : While accepting the principle of upholding yang and suppressing yin based on the understanding of the Book of Changes(周易) that takes a superior man for yang and a small man for yin, He Meng-Yao(何夢瑤), who thought of both yin and yang as Qi (energy), criticized the contemporary malpractice of uniformly applying the principle. In matching the five viscera to the Eight Trigrams(八卦), he put Qian and Dui Trigram(乾兌) to lung, Kan Trigram(坎卦) to kidney, Zhen and Xun Trigram(震巽) to liver, Li Trigram(離卦) to heart, and Kun and Gen Trigram(坤艮) to spleen, which is reasonable. He didn't fix the position of the vital gate and called it Fire in water(水中之火), and set great store by the role of Fire from Vital Gate(命門火) by calling it Water begetting tree(水生木) when the fire of the vital gate steams the kidney water and turns it into Qi to send it up to liver. He emphasized Water-ascending and Fire-descending(水升火降), which he said involves all five viscera. He also argued that mind runs on the principle of water-ascending and fire-descending. He thought that Qi and blood both originate from kidney, which I think is a significant suggestion. Conclusions : The criticism on the uniform application of upholding yang and suppressing yin, the combination of the five viscera and the Eight Trigrams(八卦), the belief that the Vital gate(命門) is Fire in water(水中之火), the excellent opinion on water-ascending and fire-descending, and the suggestion that Qi and blood both originate from kidney, as presented by He Meng-Yao(何夢瑤), are all theories that should be reasonably appreciated and further developed by the posterity.

• The Journal of Korean Medicine Ophthalmology and Otolaryngology and Dermatology
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• v.15 no.1
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• pp.356-383
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• 2002

This study attempted to study SLE oriental-western medically. As a result, the following conclusion was drawn 1. SLE is autoimmune disease to appear systemic pathology in the connective tissue, oriental medically correspond with numbness, yangdok(陽毒), yangdokbalban(陽毒發斑), fatigue, flank pain, phlegm, chest pain, asthma and cough, edema. 2. The cause of SLE is supposed by hereditary reason, ultraviolet exposure, medication, immune functional disorder, oriental medically is supposed by congenital in suffiency, sunlight exposure, pregnancy, menstruation, over wark, mental stimulus etc. 3. The oriental mechanisms of SLE were flursh of fever, yang defiency of spleen and kidney, defiency of yin and flourishing fire, obstruction of qi and stagnancy of blood, defiency qi and yin, defiency heart and spleen, liver stasis. 4. The treatments method of SLE were cooling blood and defending yin·clear away heat and detoxification, warming kidney and descending yang·establishing spleen and flowing water, nourishing yin and cooling blood, relaxation of liver and circulatin of qi·activating blood and removing stagnant blood,activating blood and promoting meridian. 5. the highest frequent prescription of SLE was jibakjihwanghwan(地柏地黃丸), in decending order segakjihwangtanggagam(犀角地黃湯加減), jinmutanggagam(眞武湯加減), soyosangagam(逍遙散加減), saengmakyingagam(生脈飮加減), daeboyinhwangagam(大補陰丸加減), yukmijihwanghwan(六味地黃丸), woogwihwangagam(右歸丸加減), kueibitang(歸脾湯), segakjihwangtanghaphwabantanggagam(犀角地黃湯合化斑湯加減), chengwonpaedokyingagam(淸溫敗毒飮加減), youngyanggudengyin(羚羊鉤藤飮).