• 대한한의학원전학회지
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• 제28권4호
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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.

• 대한한의학원전학회지
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• 제23권1호
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• pp.125-128
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• 2010

The visceral manifestation theory in the "Hwangjenaegyeong(黃帝內經)" was constructed by the reference of the study of Confucian classics which main characteristics is the extensive application of the five phase theory. "Image" plays an important role in the thinking of the Chinese ancient people and it is the basis of the construction of the visceral manifestation theory. "Concept of holism" is the main directed thinking of the "Hwangjenaegyeong(黃帝內經)" "Four seasons, five viscera, Yin yang" theory is the core contents of the visceral manifestation theory in the "Hwangjenaegyeong(黃帝內經)".

• 대한한의학원전학회지
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• 제18권1호통권28호
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• pp.33-48
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• 2005

The purpose of this study is that translates ${\ulcorner}$Sun Gi Il Il Bun Wi Sa Si${\lrcorner}$ in the ${\ulcorner}$Young Chu(靈樞)${\lrcorner}$ as a modern words because it is hard to understand which was written by classical words. We revised the original text with the 7 other classic books and classified annotations of the 6 annotated books according to the similar contents. We classified this volume by 3 chapters, and added Hangul suffixes to the original text. The Five types of changes(五變) in the second chapter is meaning to the mutual relationships among the Five viscera and Color, Time, Day, Note, Taste. The word order of contents in the second chapter must be unified follow the Color, Time, Day, Note, Tastes. The Five types of changes in the third chapter must be revise the Five types of diseases(五病) on the bases of the ${\ulcorner}$You Kyoung(類經)${\lrcorner}$.

• 한국한의학연구원논문집
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• 제18권2호
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• pp.25-38
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• 2012

Objective : This study was conducted to underpin the theory of Taegeuk Acupuncture systematically and increase the utility of clinical trial and a range of application. Method : This study analysed ByungHaeng Lee's theory, who is the originator of Taegeuk Acupuncture, by focusing on "Young Chu GuChimSibYiWon" Result & Conclusion : 1. ByungHaeng Lee's thought about Viscera and Bowels is following medicine of Internal Classic. Even though JeMa Lee's thought about Viscera and Bowels has same name with ByungHaeng Lee's, but the functional meaning and related part is totally different. So, four constitution types in Taegeuk Acupuncture are different from four constitution types in Four-Constitution Medicine. Therefore, Taegeuk Acupuncture isn't related with Four-Constitution Medicine 2. On the authority of "Young Chu GuChimSibYiWon", we can extend 4 therapeutic acupuncture point combinations of Taegeuk Acupuncture to ten therapeutic acupuncture point combinations which tentatively named 'Five Viscera Source Point Acupuncture'. 3. To consider an example of eight constitutional acupuncture, Taegeuk Acupuncture thoroughly says constitutional acupuncture. Especially, JaeGyuKim's Taegeuk Acupuncture has specific diagnosis standard that after treating a patient with acupuncture, he checks an oppressive pain at the precordial region and a voiced sound at liver and then he makes sure constitution of patient. So we can consider JaeGyuKim's Taegeuk Acupuncture as constitutional acupuncture. However, it has to change the name of four constitution types to taegeuk greater yang person, taegeuk lesser yang person, taegeuk greater yin person, taegeuk lesser yin person so as to avoid confusion. 4. Taegeuk Acupuncture is markedly simple in comparison with other acupuncture, so it needs to extend the utility of clinics by enlarging treatment acupuncture points.

• 한국자연치유학회지
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• 제9권1호
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• pp.1-12
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• 2020

목적: 본 연구는 서울 시민대상자 594명의 혈액형, 오장 질환, 오미 상태, 환경 및 계절의 변화, 만성질환 대상자의 분포와 이들의 오색의 선호도와의 관련성을 조사하여 분석하였다. 방법: 전통중국의학의 체질검사 설문지를 사용하였고, 일반적 오색(빨강, 파랑, 노랑, 흰색, 검정) 검사지를 이용하였다. 결과: 대상자들의 혈액형분포는 A(38.9%), O, B, AB, 기타이었다. 흡연자(75.6%)와 비흡연자, 비음주자(25.6%)와 음주자의 비율이었으며, 파랑색의 선호도가 높았다. 음주량 별로 선호색이 다양했으며, 유의성이 없었다. 오장질환자 의 비율은 위장(45.3%), 간폐, 장, 심장이었다. 오미는 매운맛(48.8%), 단맛, 신맛, 짠맛, 쓴맛 순이었다. 모두 파랑색 선호도가 높았다. 신장(8.3%)은 적색 그리고 쓴맛은 노랑색을 선호하였다. 심신의 변화는 '심신의 변화가 크지 않다(35.7%)'가 높았다. 오색의 선호도는 다양하였다. 환경변화의 선호는 '추운 곳(32.7%)'을 높게 선호하였고, '건조한 곳'은 낮았다. 선호도가 높은 계절은 '가을(38.6%), 다음이 여름, 장마철이 낮았으며, 파랑색을 선호하였다. '정상인'이 89.9% 그리고 '고혈압'은 5.7%이었다. 정상인은 파랑색(91.8%), 고·저혈압자는 노랑색 선호가 높았으나 유의성이 없었다. '당뇨'는 2.5% 이었고 파랑색 및 빨강색을 선호하다. 모든 항목에서 검정색은 제일 낮았다. 결론: 서울 시민대상자 594명의 건강과 신체적인 이상 유무 등의 설문에서 각 항목별로 다양한 분포를 나타냈고, 오색선호도에서는 거의가 파랑색을 제일 선호하였고, 검정색이 낮았다. 건강 설문지와 오색의 선호도는 관련성은 높지는 않았으나 본 연구결과는 이 분야의 연구에 기초자료가 된다고 판단한다.

• 대한한의학원전학회지
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• 제20권2호
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• pp.195-200
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• 2007

Lee Je-Ma's theory claimed Xin(心) as Qi(氣). But he also described Xin as Taiji(太極) in the center as if Xin combines LI(理) and Qi. Taiji is meant to be a residence of the body, but it does not mean that Xin equals Li. The relations between Xin and the remaining four viscera are similar to the relations between RenXin(人心) and DaeXin(道心) and Zhuzi's(朱子) theory in many respects. If the theory that Xin equals Daoxan and FeiPiGanShen(肺脾肝腎) equals RenXin is acceptable, the vertical relations between Xin and FeiPiGanShen can be explained. That is, Xin is explained as the controller of the body, and FeiPiGanShen acts as a subordinate serving Xin. In other words, the relations associated with Xin can explain physiological states of the body. When the Xin does not function normally, FeiPiGanShen cannot perform its roles and will have a negative impact on physiological functions of the body.

• 한국의사학회지
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• 제22권1호
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• pp.47-55
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• 2009

The Sa-am acupuncture is the acupuncture method created during Chosun Dynasty. It is a unique acupuncture method that was created solely in Korea. Its theories are based on the 69th article of "Classic of Difficult Issues", or Nanjing (難經), which says "tonify its mother when deficiency occurs, and purgate its son when excess occurs" (虛則補其母, 實則瀉其子); the concept of "controlling the viscera which restrains the target" "抑其官" was added to this theory to form the principle of Sa-am acupuncture. It is significant that it turns to the basic principles of the Five Viscera and Six Bowels rather than the 體針 or 阿是針 of the existing acupuncure. Sa-am acupuncture was established in the middle of Chosun Dynasty and was popularized to the practitioners of Korean Medicine through transcripts and printed books. The medical books of at the time of Japanese imperialism that introduced Sa-am acupuncture are "經絡學總論", "舍岩鍼灸訣", "經濟要訣", "靑囊訣", "察病要訣", "濟世寶鑑", "經驗寢具編", and "舍岩 靑囊訣". The magazine that mentions the Sa-am acupuncture is "韓方醫藥". The books on Traditional Medicine that is related to Sa-am acupuncture were of great help in reconstruction of Sa-am acupuncture after the liberation of Korea and explaining the principle of Sa-am acupunture in various angles.

• 한국식품조리과학회지
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• 제22권6호통권96호
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• pp.930-939
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• 2006

Classifying Fruits recorded in Tangaekpyeon of Donguibogam and Sikgamchalyo of Jeongjoji of Limwonsibyukji and comparing the types, features, efficacy and side effects based on Kimi Theory(氣味), we found forty one fruits in Donguibogam and forty eight in Limwonsibyukji. As well as fresh fruits, soup, gruel, dry fruit, and powder, peel, stem, leaf, and root were also used. According to the literature, Fruits are classified by five conditions(五氣) and five tastes(五味) and many are mild with sweet taste or warm with sweet and sour taste. They are efficacious in protecting the five viscera, building up energy, controlling heat, calming febrile diseases, promoting urination and excretion, antidiarrhetic, calming cholera morbus, improving skin condition calming the stomach, neutralizing poisonous effects and improving eyesight. To help prevent and cure diseases, those with cold physical constitution must take warm Fruits to vitalize their physiology and those with hot physical constitution cold Fruits for balance. To improve their physical health, our ancestors tried to control their bio rhythm with food and medicinal material and promoted health and prevented diseases by taking such food. We therefore expect that we can have a healthy dietary life by taking advantage of the five conditions and five tastes of Fruits and continuing the spirit of Korea traditional food culture.

• 대한의료기공학회지
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• 제11권1호
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• pp.262-283
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• 2009

1. Anus is one of the nine holes, a soul store and on the lungs and the lungs, so the soulgate is said to meet. In addition, weight 450g, length 14.31inch, horizontal, and the 2.74inch, hit the road, the lungs and the reaction of the colon was found to represent the five viscera were dirty. 2. Spirit directly to the anus of the five viscera and the traffic outside and pass the information where I can get, and a close relation to the breathing, and each groups' je-hang-suk-sin-gong, je-hang-gong, anal breathing, jwa-sik training, jung-gi-dan-beop, martial arts method, Kegel exercises, breathing training, such as the anus is the name. 3.Anal way of breathing while breathing naturally slow down when you inhale air, tighten the anus and rectum to release when you breathe out, give way (or vice versa), the number of 5-20, he'll make you build up gradually. 4.Associated with respiratory training in Oriental medicine perspective, it is a Mac gi-gyeong eight vessel. In addition, out of gi-gyeong eight vessel in breathing training and more closely related to the Conception Vessel, Governor Vessel. 5.Governor Vessel, Conception Vessel and connect the energy up, down, left and right to communicate is the so-ju-cheon. To complete the Governor Vessel instantly without the energy leak from the Mir-yeo(尾閭) to reach the anus should be breathing. 6.Start the Conception Vessel Through fare Vessel hoeǔm, hoeǔm important acupuncture point can be activated by itself does not have the muscle to the hoeǔm around the anus energy and blood breathing helps circulation.

• 동의신경정신과학회지
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• 제8권1호
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• pp.183-200
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• 1997

I got the following result from the bibliographic study about the meaning of Hwa(火) and Hwa- byung(火病) at the concept and the aspect of pathological and etiological factors.The results are as follows.1. The pathological characteristics of Hwa(火) mean the inflammed state, the excited mental condition and perinervous hyperfunction caused by exopathy produced by any of the six extermal etiological factors(外感六淫) and Hwa caused by interior injury(內傷火熱).2. Hwa caused by the fire emotions(五志之火); anger, gladness, contemplation, sadress, fear by menta complications brings to Hwa caused by the five viscera(五臟之火) and Hwa caused by the stagnation of the liver - energy(肝鬱之火) is the rpresentive Hwa caused by the five viscera and the six hollow organs(贓腑之火).3. A symptom caused by a pathogenic Hwa(火證) is understood in a pathological sense involved an inflammed disease and is considered as a pathological state of excess syndrome(實證) caused by exterior Hwa( 外火).4. The pathologic process of Hwa-byung(火病) as the mental disease is based upon our people's emotion; Han(恨) to be pathologized without being overcome and can be considered as the process of Hwa caused by long-term(鬱久而火化).5. Hwa-byung(火病) means a psychosomatic disorder resulting from stress reaction caused by personal relations in the climacterium.Form the above mentioned study, the meaning of Hwa(火) and Hwa-byung(火病) is set theoretically and it also needs to be maintained reserching and studying about Hwa-byung(火病) consistantly.