• Journal of Korean Medical classics
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• v.17 no.4
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• pp.37-56
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• 2004

In the Circular flow of Meridians(經脈), the circulation of Nutrient Gi(營氣) is that the essence Gi(精氣) of food starts from Middle Cho(中焦), via heart and lung into the ring-type round of 12 Meridians(十二經脈) in turn of hand Meridians(水經) and foot Meridians(足經), Yang Meridians(陽經) and Eum Meridians(陰經). The circulation of Defensive Gi(衛氣) is that if going out from Eum part(陰分) into Yang part(陽分), is rounding on the Yang Meridians, if going out from Yang part into Eum part, is rounding on the five Jang(五臟) in order of Kidney(腎)-Heart(心)-Lung(肺)-Liver(肝)-Spleen(脾). Because the process of accumulating the essence Gi has a property of One-way flow, it flows from terminal to the direction of body trunk, has no distinct channel with its immaterial nature. and is concentrated on the lower part to that the five Jang belong.

• Journal of Korean Medical classics
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• v.18 no.3 s.30
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• pp.136-171
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• 2005

Donguibogam rearranged existing vast work was established as the medical science laying stress on human body. The contents of this book are divided into internal side of the body as Naekyung pyon. into outer side of the body as Woehyung pyon, into various kinds of diseases except for diseasesin Naekyung pyon and Woehyung pyon as jopbyung pyon, into medical herbs in natural world as Tangaek pyon, and into acupuncture and moxa cautery as Chimgu pyon. The contents in Naekyung pyon are classified into essence, vigor, spirit and blood. dream, vocal fermitus, speech, sap and unsound mucus, five vicera and six entrails, womb, vermin, urine and feces. And the contents in Woehyung pyon are divided into head, face, eyes, ears, nose, mouth and tongue, teeth thoat from upper to lower part of the body.

• Journal of Korean Medical classics
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• v.21 no.1
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• pp.257-283
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• 2008

Western Medicine had been taking the occurrence of a disease as a physical matter and had tried to step forward from this angle till the late twentieth. But lately for about 20 years, a lot of researchers have started to understand the disease and human function as those in holistic system They supposed that the human function was the result of the interactions in 'Mind-Brain-Body' system and tried to explain and prove about the theory at the molecular level. The name of this new field of human science is 'Mind-Body Medicine' and in the center stand the 'Psychoneuroendoimmunology. Traditional Korean Medicine of which the core system was formed 2500 years ago, explains the complex interaction between mind and body with the theory of 'Mind-Brain-Body' system. To research on the correlation between mind and body, we tried to explain from the viewpoint of medical classic about the philosophical background, relations among mind, five viscera, and body, interaction between mind and body.

• Journal of Korean Medical classics
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• v.31 no.1
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• pp.79-93
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• 2018

Objectives : The climate changes in the natural realm displays pheonomena of excess and deficiency due to the principle of Yiyinyiyangzhiweidao. Here, overabundant qi arises due to the works of multiplication and insultation. When this overabundant qi is in force, the retaliating qi appears without fail to create a parallel. This is the Autonomous Equilibrium Mechanism found in the natural world. Studying this mechanism is deeply significant in understanding the mechanisms of diseases. Methods : The paper is written by reviewing the texts found in Huangdineijing's Chapters of Yunqi, which are $Q{\grave{i}}jiaobiandalun$, Wuchangzhengdalun, $Liuyuanzhengj{\grave{i}}dalun$, Zhizhenyaodalun, and Suwenliuqixuanzhumiyu. Results & Conclusions : The overabundance and retaliation in Five Circuits take the form of the restrained child of the Five Circuits takes revenge on the overabundant qi on behalf of his mother. The overabundance and retaliation in Six Qi take the form of rapid healing of Benqi which was in stagnation. Traditionally, overabundant qi is the only one in existence when the Five Circuits are in excess and the year of Hai yin wu wei you xu's regular transformation. During this time, retaliating qi does not exist. When Five Circuits are in deficiency and in the year of Si shen zi chou mao chen's pattern transformation, both the overabundant and deficiency qis exist. However, regardless of regular transformation or pattern transformation, overabundant qi and retaliating qi cannot exist at the same time. This seems to be the rational conclusion. There are some regulations that overabundance and retaliation follow. First, the strong and weak, and number of days coincide. Second, overabundance qi appear during the first half of the period when the qi of controling heaven is in place. During the later half of the period when the qi of terrestrial effect is in force, retaliation qi is the one that appears. Third, overabundance and retaliation does not end with one time. Rather, they will continue to repeat appearance and disappearance without any set pattern. Fourth, the overabundance and retaliation of the guest qi and dominant qi only has overabundance and no retaliation.

• Journal of Korean Medical classics
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• v.29 no.3
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• pp.75-80
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• 2016

Objectives : The paper raises an objection to the word '涕' being used to refer to nasal discharge, and proposes a word for nasal discharge upon studying a set of medical books. Methods : The author finds and confirms the dictionary definition of '涕' and studies how they are used differently in medical books. Through this study, the author shows how the word '涕' is used incorrectly and makes deductions for its reason. The author takes a look at the old form of the word '涕', its etymological origin, takes a guess as to the real word that should have been used to refer to nasal discharge, and find examples of instances where this correct word for nasal discharge are more appropriate. Results & Conclusions : In medical books such as Huangdineijing Suwen, '涕' is used to mean nasal discharge, but the word's dictionary definition does not validate such usage. Yugunryeombu (劉君廉夫), in its commentary for Somun, used '?' and '鼻夷' for '涕', and '?' means nasal discharge and used as same as '涕' when its used to mean tear. This is a phenomenon that originated from '弟' and '夷' being used interchangeably which led to the incorrect usage of '?'. If someone were to refer to nasal discharge, he needs to use '?'. '鼻夷' is believed to be the same word as '弟鼻', which is the old form of '?', and it means both tear(pronounced 'Che') and nasal discharge(pronounced 'Je'). However, the pronunciation different between 'Che' and 'Je', and its definition as tear, is divided in later periods into '涕' following the shape of '弟'. Following the shape of '夷', the meaning of nasal discharge remains in '?' while retaining the pronunciation of 'yi'. Therefore, the word '涕' used to mean nasal discharge is an incorrect form of '?', and should all be re-written to '?'.

• Korean Journal of Oriental Medicine
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• v.15 no.2
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• pp.39-50
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• 2009

Objectives : Because of emphasizing a side of preventive medicine in the oriental medicine, an interest in Doinqigong(導引氣功: Physical and breathing exercise) has been elated recently. But, it has a limited sphere of application in the present south korea. Therefore we would like to bring out its sphere of application and detailed method in the oriental medicine classics. Method : We have researched theories and methods of Doinqigong in the Junghwaeujeon(中華醫典: Oriental medicine classic collections) DB according to below the procedure. (1) Making a related words list: We have used existing study of Doinqigong to make a list. It has been connected with Doinqigong. It includes not only technical terms, but also general terms. (2) Searching sentences: We have searched sentence that contain terms related with Doinqigong in the Junghwaeujeon DB. (3) Analysis of related sentences: We have searched and classified sentence by theory and method. Result : Results & Conclusion : (1) The total number of oriental medicine classics connected with Doinqigong is twelve. (2) The methods of Doinqigong have classified into three large groups: They are the Doinqigong for preservationing of good health, the Doinqigong for curing disease and the Doinqigong for internal organs and channels. (3) The number of Doinqigong for preservationing of good health in the seven oriental medicine classics is about ten. For example, the Okeumhi(五禽戱: Five animal's dance), the Paldangeum(八段錦: Eight motions of qigong) and so on. The number of oriental medicine classics connected with Doinqigong for curing disease is seven. They contain internal diseases, surgical diseases, diseases of five sensory organs and various diseases in the order of their frequency. The Doinqigong for internal organs and channels is only the Yookjageul(六字訣: Six sound's treatment).

• Journal of Korean Medical classics
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• v.28 no.4
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• pp.41-56
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• 2015

Objectives : This research is aimed to compare the visceral figures published during the Song Dynasty, and to reveal the differences between anatomical and physiological knowledge in the presence of Taoist theoretical background and in its absence. It is also aimed to discuss the theoretical differences among existing medicines. Methods : First, we will find the commonalities and the differences in the drawings describing the internal organs of a human body in the two publications, and study what made such commonalities and differences and how they affected medical theories. Secondly, we will analyze and update the internal organ data specified in the two publications as it relates to the five viscera and six bowls. Finally, we will analyze the commonalities and the differences, and study the background and the significance of medical theories. Results & Conclusions : 1. The positions of the liver and the spleen in the drawing of the Yanluozi's and Huatuo's visceral figures are inverted in the drawing of the Huatuo's visceral figures. The positions of other internal organs are similar. 2. The section of the five viscera in the Yanluozi's and Huatuo's visceral figures describes the Taoist gods necessary to build up discipline by the means of meditation. 3. In the Zhutidian's visceral theory, a belly button is recognized as a very important organ for the activity of life. 4. In the Huatuo's visceral figures, the 'Zangzhen' generated from foods is described as the energy source for the vitality of the five viscera. 5. The Huatuo's visceral figures mentioned the functionality of a gall bladder and an Tripple Energizer, which was not mentioned in the Yanluozi's and Huatuo's visceral figures. 6. Both the "Yanluozi's and Huatuo's visceral figures" and the "Huatuo's visceral figures" specify that the moisture filtered through small intestines turns into urine.

• Journal of Physiology & Pathology in Korean Medicine
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• v.18 no.5
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• pp.1275-1284
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• 2004

This paper discuss the acupoints and flowing of channel. The Acupoints issued from the Foot Taiyin channel's energy are seventy three. The acupoints issued from the Foot Shaoyang channel's energy are sixty two. The acupoints issued from the Foot Yangming channel's energy are sixty eight. The acupoints issued from the Hand Taiyang channel's energy are thirty six. The acupoints issued from the Hand Yangming channel's energy are twenty two. The acupoints issued from the Hand Shaoyang channel's energy are thirty two. The acupoints issued from the Du channel's energy are twenty eight. The acupoints issued from the Ren channel's energy are twenty eight. The acupoints issued from the Chong channel's energy are twenty two. The acupoints issued from the Foot Shaoyin channel are the Lianquan points of kidney channel on each side under the tongue. The total points above amount of three hundred and sixty five. Urinary Bladder Channel of Foot-Taiyang: The number of acupoints is 67. Gall Bladder Channel of Foot-Shaoyang: The number of acupoints is 44. Stomach Channel of Foot-Yangming: The number of acupoints is 45.

• Journal of Korean Medical classics
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• v.22 no.2
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• pp.231-261
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• 2009

"Byunjeung-okham(辨證玉函)" is composed of four volumes, Eumjeung-yangjeungbyun(陰症陽症辨, Vol.1), Heojeungsiljeungbyeon(虛症實症辨, Vol.2), Sangjeunghajeungbyun(上症下症辨, Vol.3) and Jinjeunggajeungbyun(眞症假症辨, Vol.4) (卷之一 "陰症陽症辨", 卷之二 "虛症實症辨", 卷之三 "上症下症辨", 卷之四 "眞症假症辨"). It is based on the 74 types of disease symptoms, and compared to "Byunjeungrok(辨證錄)", it is rather brief and concise. Thus, its name, "Byunjeung-okham". This study researched vol.2, "Heojeungsiljeungbyun(虛症實症辨)", which is organized according to the deficiency and excess pattern of 20 disease patterns, such as cough. The disease pattern system mentioned in this book is unique compared with other disease pattern systems. The role of the kidney is especially emphasized, and the application of the Five-phase[五行] theory is very original. Consequently, it contributed greatly in the process of broadening the disease pattern system of Traditional Korean Medicine.

• Journal of Korean Medical classics
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• v.24 no.3
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• pp.71-74
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• 2011

Objective : Nutrient Qi, Blood Qi and Essencial Qi are the most significant qi in spleen, liver and kidney. However, the origins and functions of those qi are not quite detailed somehow. Method : I will try to find out the origins and functions of Nutrient Qi, Blood Qi and Essencial Qi through "Hwangdineijing". Result : The Nutrient Qi is the essence of spleen, Blood Qi is the essence of liver and Essencial Qi is the essence of kidney. Conclusion : The Nutrient Qi has function of nourishment in human body and digestion of water and food in spleen itself. The Blood Qi has a function to make each organ work in human body and to make free coursing in liver itself. Essential Qi has a function to store each essential qi of five viscera in human body and reproduction in kidney itself.