• Journal of Korean Medical classics
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• v.22 no.2
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• pp.35-69
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• 2009

Yang Shangseon(楊上善)'s "Hwangjenaegyeongtaeso(黃帝內經太素)" was the first commentary book of "Hwangjenaegyeong(黃帝內經)", its importance often mentioned in level with Wang Bing (王冰)'s "Somun(素問)" "Yeongchu(靈樞)". The distinctive feature of Yang Sangseon(楊上善)'s commentary is that it is easy to comprehend in accordance with an organized classification, and that the explanations are simple and clear. Despite strict application of the Eumyang(陰陽, Yinyang) theory and Five phases[五行] theory throughout the text, should there be sentences which fall out of consistency with the basic theories, he added his own substantial commentary. His medical theory gives attention to the Meridian system[經絡], lays emphasis on developing the soul[神], and has a unique opinion about the Opening closing and pivot[開闔樞] theory along with the Myeongmun(命門). To explain the methods for preserving health[養生], he adopted the Nojang philosophy(老莊思想); to enrich the vitality he adopted the Buddhist philosophy(佛敎思想); and to analyze physiologic and pathogenic factors, he adopted the Confucian philosophy(儒家思想).

• Journal of Acupuncture Research
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• v.25 no.1
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• pp.179-186
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• 2008

Objectives : This study was performed to introduce the Jung-an acupuncture meridian point and needling method and to understand the theological basis of Jung-an acupuncture. Methods : We searched the Oriental medical literature and related to acupuncture and studied to myofacial release and anitoxidant effects. Conclusions : 1. Jung-an acupuncture is introduced of one of as an effective therapy to the for skin disease such as freckles, acnes, especially on the face, head and neck. 2. Jung-an acupuncture meridian points are located in the face, head and neck for the purpose of Eumyang addition Jung-an acupuncture selects the low-depth stimulation for the purpose of effective stimulation of the myofacia. 3. The theological basis of Jung-an acupuncture is organized with meridian theory and myofacial release therapy.

• Fashion & Textile Research Journal
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• v.8 no.2
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• pp.168-176
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• 2006

The court dancing suit, so-called 'Jeongjae suit', has been worn by court dancers on the occasion of the royal court's feasts or festivals such as auspicious events of a country, court banquets, and parties or receptions for national guests from foreign countries. The court dancing suits are divided into two styles; Dangak-Jeongjae style and Hyangak-Jeongjae style, depending on dancing styles. This study examined the change of the dancing suits of Hyangak-Jeongjae styles created in the latter period of Joseon Dynasty, such as Bosangmu, Cheomsumu, Heoncheonhwa, and discussed the thought of EumYang-Ohaeng(the cosmic dual forces and the five elements) that the colors of the court dancing suits imply. Generally, in the dancing suits of Bosangmu, Cheomsumu, and Heoncheonhwa, the color expression focused on the main stream of red, blue, yellow, white and black. The colors were mainly expressed in harmony between upper garments and under garments, outer garments and inner garments, a simple dress and its decorations. Especially, in the dancing suits of Heoncheonhwa, the purple color symbolized the auspiciousness of the Purple Palace where the God lives.

• Journal of Korean Medical classics
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• v.17 no.4
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• pp.106-119
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• 2004

This paper is mainly on the epistemology of "Dodeok-gyeong(道德經)" and "Hwangje-Naegyeong(黃帝內經)", and the relation of each other. Amog the conclusions, following things are worth mention. The point of "Dodeok-gyeong" can be said as the epistemological "Do(道)". When it expressed as something, it cannot be the original form. This principle can be applied to "Hwangje-Naegyeong" in the flow of Gi(氣) and in the property of movement of Eumyang-Ohaeng(陰陽五行). In "Dodeok-gyeong", the notions of the relativity of all things, come out as inter promotion and interacting. It can be related to the typical etiology and pathology of the Eastern medicine, In "Dodeok-gyeong", the emphasis on woman which represents the 'Eum' also emerged well in "Hwangje-Naegyeong". "Dodeok-gyeong" emphasize on the relative value of the contrasted things, In the Easten ideas, the smallest thing can be the same as the largest thing with the exception of comparison of each other. As the same way, the human body can be the small cosmos, and the Heaven and human beings correspond to each other.

• Journal of Korean Medical classics
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• v.21 no.1
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• pp.153-162
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• 2008

Three Eum and Three Yang[三陰三陽] is a way of studying the changing of nature from a Eum(陰) and Yang(陽) point of view, Juhakhae(周學海) divides this into two dimensions. The first is the concept of dividing the exterior part of the body excluding the organ into 6 divisions as Eumyang(陰陽) of front and rear characteristic. The second is the concept of dividing the systematic bio-activity of the central organ into another 6 dimensions. The former concept is illustrated in the body as a certain meridian controlling a certain field of the body, while the latter is presented as a certain organ performing an activity of Gi(氣). Three Eum and Three Yang[三陰三陽] is not based on fixed substances. but it is a thought process model of observing the structural-functional changes of the body in disease state. Therefore, by understanding Three Eum and Three Yang[三陰三陽] of field and activity of Gi(氣) respectively and comprehensively putting these into practice, we will be able to approach the essence of the disease state in a more precise manner.

• Journal of Oriental Neuropsychiatry
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• v.14 no.1
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• pp.161-174
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• 2003

Attention deficit hyperactivity disorder(ADHD) is one of the most common childhood-onset psychiatric disorders. It is distinguished by symptoms of hyperactivity, inattention, and impulsivity. The etiology of ADHD is unknown, and the disorder may several different causes. The pharmacotherapy most widely used for ADHD occasionally gives rise to ill effects. The studys of ADHD were approached from the viewpoint of medicine and pedagogics, but it is rare from the viewpoint of the Korean Medicine. So, we searched for the studies on ADHD of Chinese Traditional Medicine(TCM) in last eight years(1995-2002). In TCM, ADHD was placed under the category of 'wind(風)-one of the five pathogenic factors', 'insomnia(失眠)', 'forgetfulness(健忘)' and 'restlessness(躁動)', etc. Jang and Bu(the internal organs; 臟腑) related with the differentiations of syndrome about ADHD were liver(肝), heart(心), spleen(脾), kidney(腎) and gallbladder(膽). Among them, liver(肝), kidney(腎) and spleen(脾) were important. The herbal medicines used in ADHD had the effects of spirit-calming(安神), orifices-opening(開竅), Eumyang-balance(陰陽平衡). And acupuncture therapy, ear-acupuncture therapy and dietary treatment, etc. were used in the treatment of ADHD. We expect that this review about ADHD in TCM help the clinical study of ADHD in Korean Medicine.

• Journal of Korean Medical classics
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• v.22 no.2
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• pp.1-22
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• 2009

The existing interpretations and translations do not give adequate explanations about hidden meanings of the oriental theory, making it not easy for other researchers not majoring in oriental medicine to understand oriental medical classics. For other researchers who are trying to understand oriental medical classics and perform interdisciplinary co-research, we suggest there should be more detailed explanations about the hidden meaning of oriental theory such as Eumyang(陰陽, Yinyang) theory, Five-phase[五行] theory, Un-gi(運氣) theory. This paper, interpreting and translating the east(東), the west(西), the south(南), the north(北) in "Hwangjenaegyeong Somun(黃帝內經 素問)" focusing on the meaning of each character, will be a good example of such detailed explanation.

• Journal of the Korean Institute of Oriental Medical Informatics
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• v.16 no.2
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• pp.9-49
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• 2010

Byun Jeung Ok Ham, written by Jin Sa Tak is composed of four books. This book is estimated of being written after A.D 1688 and composed of internal medicine, obstetrics and gynecology, ophthalmology, dental surgery and so on, total 36 parts of clinical medicine. This is the last book of that four studying about definition on true and false of 15 diseases. 15 subjects follow, tumo, heat, faint, hematemesis and nosebleeding, insanity, great vomiting, great diarrhea, great thirst, scrotal hernea, uterus attacked by heat, dysentery, congestion, great swelling, malaria, attack by cold. This treatise is the last book of four which deals with jin ga translating into korean and studying about medical theories. In every parts, author's unique clinical theory appears affluently and in that periods his study developed a lot in those days' medical methods. The first book deals with eum yang. second book is weakness and strongness, third upper and low, fourth truth and untruth. First book, Jin Sa Tak says studying on eum yang is oriental medical basic theory and on incurable diseases or chronic symptoms, doctor must go back to that eumyang demonstration after can cure patients. Second parts are on weakness and strongness demonstration, that weakness is weakness of patients' energy and strongness is prosperous condition of diseases' attack. Third parts are on upper and low, that upper is upper parts of human body of painful parts and low is human low parts of pain, that is parts of under waist. And this treaties fourth parts are truth and untruth, true symptoms and untrue symptoms, that is the real reaction of human condition and the other way. Every prescriptions are author's creations. This book provides new viewpoints which surpasses original ancient medical theories. Author suggests new opinions about chronic and incurable diseases.

• Journal of Korean Medical classics
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• v.21 no.2
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• pp.151-172
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• 2008

This study searched fundamental basis of four-constitution medicine from the principle of "Yeokgyeong(易經)" that is scientific foundations of Dongmu(東武) Ijema(李濟馬)'s four-constitution medicine based on system of "Yeokgyeong(易經)" and looked into the principle of our-constitution medicine ontologically. That is to say, the translation of five phase(五行) that represented in "Hwangjenaegyeong(黃帝內經)" regulated that substance of five phase is spleen-earth(脾土). But four-constitution medicine mentions the substance as heart-earth(心土) in place of spleen-earth. Because of it's standpoint, the differences on meanings between spleen-earth and heart-earth on the substance of five-phase becomes motive to interpret scientific system of four-constitution medicine fundamental wrongly. For that reason, the research of this title is needed. The results was summarized as follows. First, in ontological view point of structure of four-constitution, five phase is substance and phenomenon, in other words it includes earth of unrevealed substance and wood, fire, metal and water of self-manifestation of existence. Second, in axiological view point, the four-constitution represent principles and contents of four virtues of human nature. And so the innate four virtues ontologically based on four-constitution of heaven. Therefore a human being is endowed innately benevolence, courtesy, justice, intelligence of four virtues. Third, the concept of greater and lesser of Eum(陰, yin) and Yang(陽, yang) in Dongmu(東武)'s four-constitution medicine is four-constitution in "Yeokgyeong(易經)". Greater principle(太極) and four-constitution is a relation of substance and phenomenon. Fourth, the origin and structure of four-constitution medicine includes the structure and principle of natural philosophical Eumyang and four-constitution, the human-centric theory and sciences of human nature and natural laws and medical experience of traditional oriental medicine and medical principle.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.1 no.1
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• pp.127-151
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• 2021

The core tenets of Daesoon Jinrihoe in Jeungsanism are encapsulated in the teachings of Eumyang-hapdeok (陰陽合德, Virtuous Concordance of Yin and Yang), Shinin-johwa (神人調化, Harmonious Union between Divine Beings and Human Beings), Haewon-sangsaeng (解寃相生, Resolution of Grievances for Mutual Beneficence) and Dotongjingyeong (道通眞境, Perfected Unification with Dao). Among them, the first three teachings eventually turn towards the prophetic thought of Dotong-jingyeong, which is the process of man becoming a divine figure. While these principles are considered crucial advice for overcoming an unstable life, there are many curious questions that help for better comprehension. What is the reality of Jin-gyeong (眞境) for their followers? How can one reach the ultimate stage under this belief system? Is this ideological concept different from similar perspectives of other major religions? How is this concept related to the idea of Jisang-cheonguk (地上天國, earthly paradise)? This paper analyses these issues of Jin-gyeong from the historical and social narratives of Haengnok (行錄, Acts), Gongsa (公事, Reordering Works), Gyoun (敎運, Progress of the Order), Gyobeop (敎法, Dharma), Gwonji (權智, Authority and Foreknowledge) and Yesi (豫示, Prophetic Elucidations) in The canonical scripture of Jeon-gyeong and also from the ontological approaches of East Asian faiths in order to identify alternative notions of Daesoon cosmology. The paper, based on the sayings of Kang Jeungsan, particularly his philosophy of the Later World, argues the insight that the Jin-gyeong world can be interpreted as created through the Cheonji-gongsa (天地公事, Reordering Works of Heaven and Earth) project in terms of Gaebyeok (開闢, Great Opening) and the earthly paradise as open only for those who achieve the condition of Sin-ingan (新人間, literally means 'new humans' but symbolizing 'being a human-god') by the personal cultivation of Dotong (道通, the unity with Dao).