• 한국한의학연구원논문집
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• 제9권2호
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• pp.17-27
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• 2003

Eumyang-ohaeng[陰陽五行-Eumyang and five phases], as a standing rule that establishes the theory of Oriental medicine and origin of the oriental philosophy, it provides the perspective of the oriental medicine's outlook of the world. Without knowing the Eumyang-ohaeng, we cannot discuss Oriental medicine, nor can we understand the oriental way of thinking. Time and Space is what the human being created in order to explain the existence and change of matters. There is a common denominator between this universal concept of time and space and the theory of Eumyang-ohaeng. Consequently this paper investigates how characteristics of Eumyang-ohaeng and that of time and space matches Eumyang represents all matter and its characteristic, by comparison with each other space, and Ohaeng shows the change of matter with time gradually and sequancely. But this separation is only a separation by words, they really melt into one like two sides of a coin is actually just one coin. After all the theory of Eumyang-ohaeng is a theory that leads us to realize time and space, matter and power are all just one. So consequently, despite the difference in mass or size or longevity of matters, Eumyang-ohaeng pulls all matter into one body. It's why Eumyang-ohaeng is defined as the unified theory of time and space.

• 대한한의학원전학회지
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• 제26권2호
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• pp.25-45
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• 2013

Objective : Through the comparison of the Eumyang(陰陽) theory between Hwangjenaegyeong(黃帝內經) and Juyeok(周易) Gyesajeon(繫辭傳) written by Gongja(孔子), the philosophical background of Hwangjenaegyeong(黃帝內經) and the position of Eumyang theory in the ancient academic society can be clearly understood. Method : The similarities and differences of the Eumyang theory in Hwangjenaegyeong(黃帝內經) and Juyeok(周易) Gyesajeon(繫辭傳) are categorized and analyzed comparing both texts. Results & Conclusion : Hwangjenaegyeong(黃帝內經) and Juyeok(周易) all recognized Eumyang movement as the most important and basic principle of the change of the universe. In the relationship between Eum(陰) and Yang(陽), the key of harmonization of them is to keep and practice the virtue of each others. The plentiful expression of Juyeok(周易) Gyesajeon(繫辭傳) about the relationship of Eumyang is helpful to understand and apply the concepts of Eumyang to daily life. The other hand, Hwangjenaegyeong(黃帝內經) as medical text, concentrates upon the explanation about the movement and circulation of Gi(氣) between Eum and Yang.

• 대한한의학원전학회지
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• 제21권4호
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• pp.161-177
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• 2008

The oriental medicine is not static knowledge. Since the publication of "Hwangjenaegyeong(黃帝內經)", it has unceasingly changed and developed, that changes and developments ate the reflex of culture and civil progression, and they also are active acceptance of the time's demand. when we look back into the history of the Oriental medicine, angle of understanding disease can be classified into two concepts ; internal-external and Eumyang. Internal-external is whether we find the source of disease internal or external. Eumyang is deciding which is more important between yin-essence and yang-gi which are components of the essence-gi of body. This thesis view course of development of theory of the oriental medicine since publication of "Hwangjenaegyeong(黃帝內經)" at certain point of internal-external and Eumyang and with those as background, will inquire into sameness and difference between the Korean medicine and the Chinese medicine, and provide an advanced course for the oriental medicine.

• Korean Journal of Acupuncture
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• 제18권1호
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• pp.81-94
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• 2001

We could summerize the concept of the right and left mentioned in Nai-Gyung and some literature of oriental medicine as follow At first the right and left is a directional right and left which implys left-liver-right-lung(左肝右肺), left-yang-right-eum(左陽右陰), secondly it is also the road of eumyang which implys man-left-woman-right(男左女右), left-blood-right-ki(左血右氣), left-sinsu-right-myungmon(左腎水右命門), and left-right of pulse. left-liver-right-lung(左肝右肺), left-yang-right-eum(左陽右陰) and man-left-woman-right(男左女右) are expressions of the movement of yang which is a core of chang, at the same time, left-blood-right-ki(左血右氣), left-sinsu-right-myungmon(左腎水右命門), and left-right of pulse are expressions of the eum in response to the movement of yang. (go up and down of water and fire) Finally, both a directional right and left and a road of eumyang mean a road of going up and down of eumyang so, this is very important index in circulation and keeping ballance of eumyang (ki-Hyul:氣血) in the human body therefore, we can treat a disease with acupuncture in the use of this charater, for example when a disease occurs in the left side, we can treat it with acupuncture in the right side, the same applys to right.

• 대한한의학원전학회지
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• 제22권1호
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• pp.1-14
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• 2009

In this study, we try to solve some issues of Gi(氣) conversion in "Somun(素問) Eumyang-eungsangdaeron(陰陽應象大論)", through comparison of related annotations. Through this analysis we can again review the cognition of movement and changes of Gi(氣), one of the most important aspects in Oriental medicine, so to have a chance to criticize a view of the world in western science, excessively leaned to material viewpoint. In the process of Gi conversion, the creation of Jeong(精), one of the most essential elements, is the last goal, but physical element for example Mi(味, taste) or Hyeong(形, shape) could not be directly converted to Jeong(精) without Gihwa(氣化, vaporization) and circulation of Gi(氣). And who controls conversion to Jeong(精) is human spirit, that joins with Jeonggi(精氣), it has been kept in and come from Jeong(精). That spirit based on Jeong manages the whole process of Gi conversion.

• 대한한의학원전학회지
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• 제21권3호
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• pp.83-90
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• 2008

"Eumyang-ihamnon(陰陽離合論)", from aspects of the Samjae theory[三才論], presents the unique insight for understanding dynamics of three Eum and three Yang[三陰三陽] throughout human body in fundamental level, defining purpose and essence of three Eum and three Yang motion. Furthermore, it indicates Bunbu(分部) of three Eum and three Yang, utilizing principles of Yukhap(六合), which serves as logical basis of three Eum and three Yang Byeonjeung(辨證). With theoretical meaning and practical values of "Eumyang-ihamnon(陰陽離合論)", this study investigates significance of three Eum and three Yang-Ihap-Motion in terms of the Samjae theory[三才論] and clinical uses of the three Eum and three Yang Bunbu theory[三陰三陽分部論].

• 대한한의학원전학회지
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• 제24권1호
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• pp.47-55
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• 2011

Jeong(精) and Sin(神) have very close relation in "Hwangjenaegyeong(黃帝內經)", and jeong(精) is base of sin(神). Jeong is the origin of life force, Sin can be manifested through the Yin-yang inter conversion of Jeong, on the other hand, Jeong can be created through the same conversion of Sin. The Yin-yang inter conversion of Jeong or Sin, means the inclination of Taegeuk(太極) to Unification after division, in this process, life force and creative power are made.

• 한국콘텐츠학회:학술대회논문집
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• 한국콘텐츠학회 2016년도 춘계 종합학술대회 논문집
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• pp.477-478
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• 2016

본 연구는 사주명리학을 바탕으로 개인별 사주 원국 중 나의 본성을 나타낸 월지를 중심으로 한 성격유형을 구분하여 합리적인 인생설계 및 진로모색 방안을 제시한 연구이다.

• 대한한의학원전학회지
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• 제4권
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• pp.75-100
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• 1990

As a result, the investigation into Gyung-Ak (景岳)'s theory of Myungmun (命門) was led to the next conclusions. First, Gyung-Ak (景岳) defmed Myungmun as the gate of Suncheon (先天) and Whoocheon (後天), by which the life of Suncheon is obtained and the life of Whoocheon is maintained. He maintained that Myungmun is located between two kindneys, not sided to the right as in the Nankyeong (難經), and considered the substance of Myungmun as Jagung (子宮 ${\fallingdotseq}$ uterus) or the other names as such Jaho (子戶), Jajang (子腸) Danjeon (丹田), Hyeolsil (血室), etc. On the essence or function of Myungmun it was considered as Taegeuk (太極) of the body which shapes the North Pole in the center of the body, and as the hinge of rise and fall, as controller of Soowha-action (水火作用) and Eumyang-changing (陰陽變化), and as storage of Suncheon Jinil-ki (先天 眞一之氣), the source of life and vitality and as the spring of Twelve-Jang (十二藏). Thus, the function of Five-Jang (五臟 ${\fallingdotseq}$ Five-Viscera) and Six-Boo (六腑 ${\fallingdotseq}$ Six-Bowels) and actions of life is obtainded by Myungmun, and the life and death of man and the change of life is related to that. Bi-Wi (脾胃 ${\fallingdotseq}$ Spleen & Stomach) as well as Myungmun is the root of Five-Jang and Six-Boo, but since Bi-Wi is the base of postnatal nutrition to belong to the son of Wonyang (元陽), Myungmun is treated more important as the mother of Bi-Wi. Sin (賢 ${fallingdotseq}$ Kidney) was perceived as inseparably related with Myungmun, but in the course of theoretical development the function of Sin was considered to be ultimately operated by the action of Myungmun. In the Theory of Jineum (眞陰論), Gyung-Ak full accounted the diverse nature of disease and patholog from Soowha-shortage of Myungmun, and presented the laws and methods of medical treatment to those. Finally, in his theory related to Myungmun, some logical contradiction and confusion in conceptions was discovered and the anatomy of Present age proved that the location of Jagung and DanJeon, which he recognized as the substance of Myungmun is not coincided. Summerizingly, the Gyung-Ak's theory of Myungmun closely related the theory of Myungmun to the theory of Eumyang-Jungki (陰陽精氣論), by whole discourse of the characteristics of physiology possessing Soowha of Myungmun on the foundation of Eumyang-hogeun (陰陽互根) and Jungki-hosaeng (精氣互生). Gyung-Ak regarded the function of Myungmun as more important than any other Jang, discoursed more systematically and more specifically about the Myungmun than any others, and presented the theory of Sin-Myung (賢命理論) and prescription which is important to Care of Health and Medical Treatment (養生治病), thus influenced very greatly on the development of Oriental Medicine.

• 대한한의학원전학회지
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• 제23권1호
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• pp.203-215
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• 2010

Music is composed according to time flow. In case of music therapy, it is the most important thing and this properties must be emphasized in operation, also act as one of the most important elements that increase the effect of medical treatment. Especially in the case of Oriental Medical music therapy, we must consider the change of time and space, so determine the direction and methods of treatment. In order to compose the music therapy process according to time flow[plot composition], first we have to analyze the musical and literary works that have step-by-step composition. Next we must consider how Gi(氣) changes occur in the base of principle of Eumyang(陰陽) and Ohaeng(五行). When the rule of composition as time flow is grafted onto Oriental Medical music therapy, native characteristics of music would have significance.