• Korean Journal of Acupuncture
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• v.21 no.2
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• pp.1-28
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• 2004

Objectives : Human physiological changes in the state of qigong has been measured using EEG(Electroencephalography), functional MRI(functional Magnetic Resonance Image), EAV(Electro-Acupuncture according to Voll) and SQUID(Superconducting Quantum Interference Device) measurements. Methods & Results : EEGs were measured to study the differences between Qigong masters and Qi receiver on the changes of EEG. During Qigong, an alpha waves were increased. The power spectra indicate that the peak frequency of alpha waves increased during Qigong. Qi receiver's EEG signals seemed to affected by the state of himself. Brain activation did not observed when qigong master concentrates the Qi at Laogong(P8). But a localization of fMRI signal in the sensory cortex was observed by electric acupuncture stimulation at Laogong(P8). Five phase deviation of EAV were clearly changed in the both cases of Qigong master and Qi receiver. When a Qigong master concentrates the Qi at Yintang, Laogong(P8), Qihai(CV6) meridian points during Qigong state, the change of magnetic field around acupoints Yintang, Laogong points has been measured using 40-Channel DROS-SQUID apparatus. After smoothing process of the continuously measured magnetic signal around acupoints for a few minutes, we could observe that a series of peaks, magnitude of -1.0~2.5pT appeared. But there was no significant difference in changes of magnetic signal around acupoints. Physical signals of magnetocardiogram has been measured by using 2-Channel DROS SQUID(Magnetocardiogram). Physical signals of magnetocardiogram were clealy changed at the ST segments after S-wave when qigong master concentrates the Qi.

• Journal of Acupuncture Research
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• v.15 no.2
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• pp.211-225
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• 1998

It is very important to understand objectively the Qi variation induced by the reinforcing-reducing manipulation method in the therapy of acupuncture. The Qi variation in the meridian treated by O-Haeng Reinforcing-Reducing Manipulation Acupuncture Method and the recovery of Five Phase deviation were measured by choosing complex acupoints. By using O-Haeng Reinforcing-Reducing Manipulation Acupuncture Method, we increased or decreased the Qi of the phase which caused the unbalance state. We observed whether the Qi of the treated meridian can be increased or not and if the state of unbaIance can be recovered. To achieve the effect of reinforcing-reducing, we need a correct choice of treating method and a selection of a proper meridian in advance. We discovered that the effects of reinforcing-reducing by each manipulation method could be superposed each other, when two counteracting O-Haeng Reinforcing-Reducing Manipulation Acupuncture Method were treated at the left and the right side of human body. We found that the Qi variation of the traeted meridian, which was induced by O-Haeng Reinforcing-Reducing Manipulation Acupuncture Method, is lineary proportioned to the reduction of Five Phase deviation.

• Journal of Sasang Constitutional Medicine
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• v.13 no.1
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• pp.8-16
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• 2001

We analyzed 57 types of herbal medicines for Soeumin, clinically applied in Dongyisoosebowon. In order co 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: 1. Lee Je-ma first established the physiology of the internal organs of the Sasang Constitutions through the understanding of constitutional pathology. Dr. Lee then classified herbal medicines into four constitutional groups by observing the herbal effects according to such perspective of organ physiology and pathology. 2. Among the Sasang concepts applied in the analysis of herbal properties based on the physiology and pathology of Sasang constitutions, 'Seungganggaehap (ascending-descending and gathering-dispersing)' was found to be the most useful. Meanwhile, 'Sadangron, (the theory of four groups - Spirit, Qi, Blood and Essence),' along with 'Pyorihanyoul (exterior-interior and hot-cold)' and 'Hyungchiaekmi (fragrance, smell, bodily fluid and taste)' were partially useful. 3. Herbal medicines for Soeumin are characterized by ascending energetics that protect the Yang Qi. The 'Exterior heat disease' is treated with herbal medicines that raise the "Exterior Yang" in three different way: by tonifying Qi. by tonifying Blood and by releasing exterior. The 'Interior cold disease' is treated with herbal medicines that descend "Interior Yin" in two ways. One by warming the stomach, and the other by regulating Qi. 4. Cases where a whole category of herbs with the same effect have been applied co one constitution, are most frequent among Shaoyin herbs. There was an intimate connection between the treatment methods and the traditional effects of herbs for 'Soewnin'. These discoveries allowed us to see that the development of the pharmacology of the Sasang Constitutional pathology more progressed in 'Soeumin'. *analysing simple herbs of "DongEuiBoGam JangBu" we compare JangBu of traditional oriental medicine with JangBu of Sasang Constitutional Medicine. So we can comprehend the JangBu's difference of traditional-oriental with sasang-constitional medicine.

• Journal of Korean Medical classics
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• v.33 no.1
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• pp.135-147
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• 2020

Objectives : This study focuses on the condition Yinynagjiao, which was first mentioned in 『Huangdineijing』, on the cause, mechanism and reason for it being described as fatal. Later doctors's understanding and treatment of this condition were examined subsequently. Methods : Verses related to Yinyangjiao from texts such as 『Huangdineijing』, 『Jinkuiyuhanjing』, 『Maijing』 were cross-examined focusing on their context and difference in expression with reference to annotations and later texts that mention Yinyangjiao. Based on the findings, its mechanism and treatment methods as found in Wenbing texts were compared with descriptions from previous texts. Results & Conclusions : According to 『Huangdineijing』, heat disease belongs to the Shanghan category, treated through promoting perspiration. In the confrontational position between JingQi and XieQi, perspiration could be understood as the result of JingQi's victory that lead to the discharge of XieQi in the form of sweat. Yinyangjiao is the opposite situation where Jing is discharged while heat toxin sinks into the body, thus being fatal, and treatment aimed for perspiration not adequately addressing the main problem which was ultimately expected to resolve through means of solid Yin Jing that would stabilize the pulse in due time. On the other hand, Wenbing scholars saw the pathogen as heat, shifting previous perspectives entirely. As a result, instead of applying pungent/warm medicinals to promote sweating, they suggested the use of cool, sweet/moist medicinals to cool the heat and nourish Yin as means of treating the condition.

• Korean Journal of Acupuncture
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• v.17 no.1
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• pp.123-140
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• 2000

The purpose of this study is to understand the special character and the tendency of the movement change that 12 meridians possess. We studied about the incidental and fundamental rule of the six atmospheric influence that was presented by Pyobonjoong(the incidental, fundamental, intermediate) theory, and the Hwang won-uh's the Six Channel activity of the Qi theory that presented movement form of the meridian through the six atmospheric influence. Then we found the following substances. The Pyobonjoong(the incidental, fundamental, intermediate) theory is applicable to understand the special character and the tendency of the movement change that Meridians possess. But, because the Pyobonjoong(the incidental, fundamental, intermediate) theory can't classify the characteristic difference of the hand and foot meridians, then the principle that can devide the meridians of the hand and foot, must be supplied. The Jungwha(right changing)-Daewha(opposite changing) theory is able to concretely classify the special character of the hand and foot six meridians. And Hwang's Shawha(superintending change)-Jongwha(following change) theory that is base on Jungwha(right changing)-Daewha(opposite changing) theory, is able to classify the special character of the hand and foot six meridians, too. If the concept of the Meridians is understood by the Shawha(superintending change)-Jongwha(following change) theory, the special character of the hand and foot six meridians could be concretely classified and then the meridian of the Bowels and the six atmospheric influence corresponded to the meridians could be expansively explained as the point that take charge and control these special Qi in the human body The Bon-Qi(fundamental Qi) act on the special character of Shawha(superintending change) six meridians and the tendency of the movement change is cause by the insufficiency and excessiveness of the Bon-Qi(fundamental Qi). The Qi of the Shawha(superintending change) meridians act on the special character of Jongwha(following change) six meridians and the tendency of the movement change is cause by the exuberance of Yang and the deficiency of Yang.

• Journal of Korean Medical classics
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• v.31 no.4
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• pp.79-90
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• 2018

Objectives : In present, various definitions of Zhongshu are being used interchangeably in Korea. The paper attempted to discover the disease of Zhongshu as studied by Lidongyuan, who was ahead of his time. Methods : A database of medical books has been studied to find Lidongyuan's writings on the disease of Zhongshu, and mentions about Li's works in past medical books. The paper contemplated the subject by defining the disease of Zhongshu and reviewing the disputes related to the subject. Results & Conclusions : Lidongyuan gave a detailed explanation on the fact that Zhangjiegu distinguished between Zhongshu and Zhongre, and this was influenced by Shangshu as mentioned in Taipinghuiminhejijufang. Therefore, it can be deduced that he was aware of the fact that summerheat-heat as latent summer heat syndrome is lurking inside the body, not being able to be released. According to the disease of Zhongshu by Lidongyuan, yin cold was receieved secondary after first receiving summerheat-heat. It is either summerheat damaged defensive qi, failure in storing the essence made defensive qi weak, or seasonal reasons have caused the defensive qi to be drained and leave the body exposed to damage by summerheat. This is because the fundamental main cause is the hitting of summerheat, since yin cold was received after the presence of summerheat-heat is made first. Many doctors in the following generation criticized that Lidongyuan's disease of Zhongshu cannot be named as a Zhongshu due to its similarity with Shanghan. However, they cannot be viewed as similar since it is a phenomenon where yin cold becomes congested while the body is weak and heat is generated in the body due to summerheat-heat. The doctors who said they were similar only focused on the external cause that was only the superficial issue. According to Lidongyuan's method, the right way to treat a Zhongshu disease is to use the method of tonifying the qi and eliminating the heat in conjunction with eliminating the internal dampness or treat the external syndrome, or to use a formula to tonify the qi and eliminate the fire heat before eliminating the internal dampness or treating the external syndrome.

• Journal of Korean Medical classics
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• v.31 no.2
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• pp.141-153
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• 2018

Objectives : Acupuncture therapy's reinforcement and reduction method is now widely used in the clinical practices. Meanwhile, there has been a voice of concern since the past that acupuncture has no reinforcement. This thought has not been given enough discussion, and the paper attempts to remedy this absence and verify the validity of the concern. Methods : The acupunctural reinforcement and reduction method found in the Huangdineijing is reviewed, and a number of medical books that discuss the idea of lack of reinforcement in acupuncture are studied. Results : Huangdineijing describes the acupunctural unique feature of reduction. The text explains that acupuncture work in a way that is different that medicine, and thus cannot be used for a disease based on deficiency. In addition, it warned the loss of the primordial qi when needling oneself. Reinforcement in the reinforcement and reduction technique as described in Huangdineijing mainly revolves around preventing the loss of the primordial qi. Conclusions : The purpose of the acupunctural reinforcement and reduction is to control the body's disproportional qi deficiency and excess, where some parts of the body has more qi than others. The reinforcement in "acupunctural reinforcement and reduction method" and the reinforcement in "acupuncture only has reduction and no reinforcement" within the thought of "acupuncture has no reinforcement" are different in that one deals with controlling the imbalance of qi in body, and the other deals with dispelling the deficiency by flowing the qi in the viewpoint of entering and out. This calls for a need to establish the proper acupunctural points, numbers, and times for each disease based on the theory of "acupuncture has no reinforcemen."

• Journal of Korean Medical classics
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• v.26 no.4
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• pp.367-383
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• 2013

This paper is the sequel to 'A study on research methodology of the quoted verses in Dong-uisusebowon(1)'. In this paper, a more detailed discussion on the Shanghanlun lines quoted in the Dong-uisusebowon were carried out based on the aforementioned conclusion, using tao-ren-cheng-qi-tang(桃仁承氣湯) and di-dang-tang(抵當湯) lines related to the tip disease pattern of the So-eum constitution. First in the case of tao-ren-cheng-qi-tang lines, the treatment instructions tell us to use the formula after treating the tip, only when there are root symptoms left. However, in the Dong-uisusebowon, Lee instructed to use tao-ren-cheng-qi-tang when tip symptoms were present. Also, in the di-dang-tang lines, symptoms related to kuang (狂) and stiffening of the lower abdomen which are main manifestations of xu-xue(蓄血) pattern are modified from the Shanghanlun version. The reason behind the difference in contents between the Dong-uisusebowon and Shanghanlun in the mentioned lines is because the lines were already modified in the Dong-uibogam. Heo Jun modified the tao-ren-cheng-qi-tang lines to maintain coherence with the contents of di-dang-tang used in the xu-xue(蓄血) pattern. Another reason for Heo's modification of the di-dang-tang lines is to correct the incoherence of symptoms listed according to the difference in severity of the two di-dang-tang disease patterns. As we can see, Heo modified these parts in the Dong-uibogam based on logical reasons, which enabled Lee to avoid logical contradiction and suggest the So-eum tip disease pattern naturally, by referencing the lines as quoted in the Dong-uibogam.

• Journal of Pharmacopuncture
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• v.7 no.3
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• pp.115-122
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• 2004

Objective : The purpose of this study is to report the patient with radial nerve palsy, who improved by oriental medical treatment. Methods : The patient was managed by Cathami Flos aqua-acupuncture, Dong-Qi acupuncture treatment, Comman acupuncture treatment and Herbal medicine. We took pictures of patient's wrist and checked the power of muscles. And we checked the numbness of thumb that was patient's subjective sensation. Results : After 2 weeks-treatment, the movement and power of wrist was restored to nearly normal range, also the numbness of thumb was removed. Combined oriental medical treatment can treat radial nerve palsy earlier than the other methods. Conclusions : The results suggest that combination of Cathami Flos aqua-acupuncture, Dong-Qi acupuncture treatment, Comman acupuncture treatment and Herbal medicine is good method for treatments of radial nerve palsy. But further studies are required to concretely prove the effectiveness of this method for treating radial nerve palsy.

• (The)Study of the Eastern Classic
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• no.57
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• pp.67-102
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• 2014

Yeoheon is a representative recluse and philosopher in the 17th Joseon dynasty. His contemporary intellectuals considered him as a sincere nobleman, Confucius in the Joseon, and moreover a saint, a cornerstone of culture, and a model for Confucianists. As a politician, he was regarded as practicing the stabilization of the people's livelihood and education, which are the key ideas of Confucian politics, when he serviced as a local governmental office twice. In addition, his ruler thought that he was right, wise, and modest, and therefore had the dignity of the old sage. His subordinates considered that he possessed the way of the old great ministers and the eye to see the current state of affairs. His theory of the Yijing is based on Cheng-Zhou learning, but developed their interpretation of the text. In addition, he discussed that Confucianism is a practical learning. His theory of the ritual was considered to follow Zhu Xi's works, but refer the old rituals and overcome the aspect of minor customs. His contemporary scholars thought that his theory of Neo-Confucianism revealed the essence of Li-Four and Qi-Seven theory regardless of scholarly parties, which were formed after Toegye and Yulgok. However, he proposed the Li-longitude and Qi-latitude theory in order to restore the real values, but it is similar to Yulgok's theory, which was criticized by the schools of Toegye and South Faction near Seoul. However, his theories revealed the fact that Joseon Confucianism cannot be simply differentiated as two major theories of "Centering on Li" and "Centering on Qi. In addition, his ideas of the universe and concern for the old showed that Joseon Confucianism is not just a theory, but is related to our lives and therefore practical in its nature.