• Korean Journal of Acupuncture
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• v.18 no.1
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• pp.27-63
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• 2001

The phrase 'Gyeong Su' in the twelve gyeong su(經水) indicate twelve lower reaches of rivers and lakes which are located in the center of China. The reason of this chapter called 'twelve gyeong su(經水)' is that the ki(氣) circulation through twelve meridians in the human body is similar to constant flow of twelve lower reaches of rivers and lakes. This chapter is divided into five sub chapters, according to its contents as follows, Chapter 1 deals with the correlation between twelve gyeong su and twelve meridians, Chapter 2 deals with the correlation between universe and human body, Chapter 3 deals with the definite example of the correlation between human body and universe and Um-Yang(陰陽), Chapter 4 deals with most proper acupuncturing depth and remain time of acupuncture according to the theory of man, as a microcosm, is connected with the macrocosm(天人相應) and more or less of moxibustion amount, Chapter 5 deals with acupuncture application according to height, age, body shape of patients.

• Journal of Sasang Constitutional Medicine
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• v.17 no.1
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• pp.25-32
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• 2005

1. Objectives There are two kind of ${\ulcorner}$Dongyi Suse Bowon${\lrcorner}$ and ${\ulcorner}$ShinchukBon${\lrcorner}$ These books are similar each other, and there are difference from the contents of books. Among them we studied the sentence of Gyemagakban-tang between ${\ulcorner}$GaboBon${\lrcorner}$ and ${\ulcorner}$ShinchukBon${\lrcorner}$ of ${\ulcorner}$Dongyi Suse Bowon${\lrcorner}$2. Methods The study is to compare to ${\ulcorner}$GaboBon${\lrcorner}$ and ${\ulcorner}$ShinchukBon${\lrcorner}$ on the basis of texts of ${\ulcorner}$Dongyi Suse Bowon${\lrcorner}$. 3. Results 1) We can see that Lee Je-Ma was trying to cure Soeumin by the treatment of ascent and grow up Yang(陽) and Ki(氣) as seen in the text of Gyemagakban-tang. 2) We can see that Lee Je-Ma considers sweating as the symptom of Taeumin and evacuating of stools as the symptom fo Soyangin in the text of ${\ulcorner}$GaboBon${\lrcorner}$ 3) We can see fever in the text of Gyemagakban-tang is the fundamental of the pathology of Soyangin. 4. Conclusions In addition more bliolographic study, clinical investigation will be needed.

• The Journal of Korean Medicine Ophthalmology and Otolaryngology and Dermatology
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• v.12 no.1
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• pp.254-267
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• 1999

Based on the research of cataract, glaucoma, bluish glaucoma, we have abtained the following results. 1. Main etiologies of the cataract are deficiency of the liver and kidneys, main symptoms are no nebula, no pain, no tear and sometimes light blue and white vision appear. 2. Main etiologies of glaucoma are receives heat from the liver, stagnation of the liver and gall bladder etc, main symptoms are both forehead corner pull each ether, pain from eye ball to nasal septum, headache, extending pain of the eyes, sometimes red and white flower vision appear, etc. 3. main etiologies of the bluish glaucoma are melancholy, wrath, stagnation of the liver, internal damage, flaming up fire of the phlegm, deficiency of the liver, deficiency of blood, etc, main symptoms are numbness, visual field constriction, blindness, reduce of visual capacity, blue flower vision sometimes appear, etc. 4. Treatments are mainly uses nourish Um(陰) to reduce pathogenic fire, relieve stagnancy of Ki(氣) of the liver, nourish Um(陰) of the liver and kidneys, etc, acupuncture points are mostly contended arounded eyes such as BL10)(天柱), GV16(風府), LR3)(太衝), HT5)(通里) and in the case of nauses and vomitting PC6)(內關, ST36)(足三里) are included in addition to the above.

• Journal of Haehwa Medicine
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• v.8 no.1
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• pp.559-592
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• 1999

It has been known that Ki(氣) energy is very effective on many adult diseases. Oriental Medicine has acknowledged Ki as an existing reality and investigated its effects on the body. However, the existence of Ki has not been fully explained. In order to find a conclusive evidence on the existence of Ki, this experiment was done to study the mutual relationship of Ki with a magnetic field and BEP (biological energy projector). The BEP apparatus was irradiated under the magnetic field on rats in the hyperlipidemic induced state. Following criterias were measured in this experiment: weight change, weight of the visceral organs, serum, hepatic lipid peroxide, bleeding time, tissue factor, and etc. The following results were obtained in this study: 1. The weight of rat significantly decreased in the magnetic field treated group and radically reduced in the group treated with both magnetic field and BEP. 2. The weight of liver, heart, and kidney increased in both the magnetic field treated group and magnetic field+BEP group compared to the normal group, but decreased in comparison to the control group. No changes were witnessed in the weight of spleen. 3. Serum and hepatic total cholesterol, total lipid, and lipid peroxide level significantly decreased in both magnetic field treated group and magnetic field+BEP treated group, while lipase activity has increased noticeably. 4. Serum HDL showed a significant increase in both magnetic field treated group and magnetic field+BEP treated group compared to the control group, while LDL and VLDL level decreased significantly. 5. A bleeding time significantly increased in both magnetic field treated group and magnetic field+BEP treated group compared to the control group. A tissue factor value of the lung decreased in the magnetic field treated group and magnetic field+BEP treated groups while increased in the control group. 6. Serum and hepatic lipid peroxide and glutathione level were significantly decreased in the magnetic field treated group and magnetic field+BEP treated group, while hepatic glutathione level was significantly increased compared to the control group. 7. A significant increase was found in the serum hydroxyl radical and SOD activity in the dietary hyperlipidemic rats, and significant decrease was found in the serum lipid peroxide content and superoxidase activity. 8. Hepatic cytosolic enzyme xanthine oxidase and aldehyde oxidase showed a significant decrease in the magnetic field treated group and magnetic field+BEP treated group. Through the above experimental results, one can suggest that the magnetic field with BEP can suppress hyperlipidemia and boost lipid metabolism and restructuring a lipid in liver, which increases the function of liver. To conclude, BEP is considered to show more potent effects under the exposure of magnetic field because magnetic field seems to increase the flow of Ki in the body.

• Journal of the Korean Society of Costume
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• v.56 no.5 s.104
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• pp.132-149
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• 2006

The purpose of this study was to establish the theoretical view for the analysis of the aesthetic characteristics of dress from the viewpoint of oriental aesthetics. Also, this study examined the universality and particularity of aesthetic characteristics in Korean and Japanese women's traditional costumes. To establish the theoretical view for the aesthetic analysis of dress from the viewpoint of oriental aesthetics, this study examined the relationship between the internal spirit of human, culture and the external form of dress. Based on this consideration, the viewpoints for the analysis of dress formation were the 'Form' as the basic structure of the external formation of dress and 'the Ornamentation' as the emphasis of the artistic characteristics of dress. The common world view shared by Korea and Japan holds the thinking system that everything is created from 'not to bee(無)' to 'being(有)'. This view emphasizes the totality and circulation of energy called 'Ki(氣)'. According to this view, oriental culture has been developed by intuition and pleasure called 'Heung(興)'. Therefore, the form of the oriental culture includes ambiguity and emphasizes the total harmony. These characteristics appeared in dress as the design of ambiguity, asymmetry and concealment. The meaning of the ornamentation in oriental world was the unified harmony of diversity and the colors and patterns of oriental dress were used by the symbolic meaning of Yin-Yang & Wu-Shing (陰陽五行)s principles. On the basis of the world view of the Ki, Korean and Japanese women's traditional costumes commonly shared the aesthetic values of concealment, emptiness, and symbolism. Also, their costumes expressed the difference, especially in the ornamentation. Korean costume expressed the beauty of simplicity and naivety, and Japanese costume expressed the beauty of ornamentation and nonornamentatIon.

• Korean Journal of Oriental Medicine
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• v.3 no.1
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• pp.169-181
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• 1997

Kimi(氣味) means five tastes(五味), sour, bitterness, sweetness, hot taste and astringency, and four conditions(四氣), cold, hot, warm and cool, in the oriental medicine. This is defined based on yn-yang 5 evolutive phasis(陰陽五行), and 5 evolutive phasis on the change of season. Four seasons, spring, summer, autumm, winter are clearly different but, the rainy season(長夏) is not. In the thee of Ki (氣), not worm not hot(平) is included in addition to the four conditions that is because the rainy season is not differentiated clearly. KImi have realations to the four seasons, that is, warm and hot taste is considered as spring, hot and astringency as summer, not worm not hot and sweetness as rainy season, cool and sour as autumm, and cold and bitterness as winter. 4 conditions can be classified more detail, because the changes of the seasons are continuous. In the action mechanisms, Gardeniae Fructus reduces Heat of Insufficency Type(虛熱) of the upper class of medicinal herbs(上焦), and Rhel Rhizoma reduces Exessive Heat(實熱) of the under class of them(下焦). The assay methods for four groups medicines can be developed in three ways according to the indicators as follows. First, by the indicator which defines cold-acting medicine(寒性藥) such as Rhei Rhizoma, Coptidis Rhizoma, Scutellariae Radix, Gardeniae Fructus and is differentiated clearly from Hot-acting medicine(熱性藥) at the same time. Second, when the medicines are classified into another four groups as Drugs for Dispelling Internal Cold(溫裏藥), Drugs for Relieving Exterior Syndrome(解表藥), Drugs for Dispelling Phlegm(祛痰藥), Drugs for Regulatings Ki Flow(理氣藥), by the indicator which satisfies each group and is differentiated from other groups, at the same time. Third, by the indicator which has to be defined for each medicinal herb for four classification, individually.

• Journal of Korean Medical Ki-Gong Academy
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• v.11 no.1
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• pp.236-261
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• 2009

'Jeom-hyeol-gigong(點穴氣功)' gives a drill, Gi(氣) as a place to jam. This pathogen(邪氣) is removed. Given the low places and supplement it energy to flow up the well is the cure. This is an internal organ and muscular Gi allows a natural flow. Blood, one that moves and guides Gi is Gi I still feel that it makes any blood, making you feel good in life is flowing with vitality. Gi driving our whole body, while supplying vital energy and blood circulation, helping to defend the body is functioning. 'Jeom-hyeol-gigong' principle of Gi where the blockages to flow naturally energy is to let the flow. Aura of the voluntary and proactive action will be to have healthy bodies. Gi as a whole-body blood circulation leading to the cells in each tissue to supply energy and nutrients to every cell as the original principles of free activities that will maximize your life. Gi to prevent the three causes Internal causes: 5 greed and 7 emotions External causes: climate, food, pathogens, stress, etc. The internal nor the external causes: internal and external factors that cause the complex elements, incorrect position of the bone caused by an imbalance Heart disease will be police officers and raise their resistance to disease than the body, what jung-gi(正氣) have to develop. Beneficial to human body's resistance to raise the jung-gi people young-gi(營氣) and wi-gi(衛氣) should be enhanced. If the form is perfectly possible, Gi cycle itself should not have to breathe. Abdominal diagnosis 'bok-su-ap-an-beop(伏手壓按法)', 'sam-ji-tam-an-beop(三指探按法)' hands are like this, which outlined five viscera in order to understand the problem, the lower side of the clavicle (lung), the pit of stomach (Heart), both the lower ribs (liver), navel below (kidney) can be diagnosed at such areas. In each area of the skin, abdominal muscle tension, aching, or pressing a fuss about, beating the ruling of the state and the problem is a clue. And mo-hyeol(募穴) and certain Acupressure group, the chest, back, belly, so that scattered around each' book 'of the problem can be found. This is also the target of such a diagnosis, such as shape, color of skin, muscle Mostly the scope of the pitch in the cervical spine is broad across the hips. sugi(手氣) method that 'an method(按法) and 'ma method(摩法), bak method(拍法) is.

• Journal of Haehwa Medicine
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• v.16 no.1
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• pp.41-59
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• 2007

From the study of prescription on low back pain, the following conclusions are obtained. 1. Among classified cause of low back pain, ShinHur(腎虛) lowback pain and its prescription was most mentioned. 2. Prescriptions such as ChungAWhan(靑娥丸), KookBangAnShinWhan(局方安腎丸) BoSooDan(補髓丹) BaekBaeWhan(百倍丸) DooChungWhan(杜沖丸) JangBonDan(壯本丹) NokKakWhan(鹿角丸) were used in ShinHur(腎虛) type low back pain. 3. Prescription such as TaekRanTang(澤蘭湯) JiRyongSan(地龍散) YoeShinSan(如神散) ShinKookJoo(神麴酒) SoeGuenSan(舒筋散) were used in JwaSumJilBak(閃挫跌撲) type low back pain. 4. Prescription such as ChangChulTang(蒼朮湯) JumTongTang(拈痛湯) ChulBuTang(朮附湯) YiChoChangBaekSan(二炒蒼栢散) were used in SeupYoel(濕熱) type low back pain. 5. Prescription such as ChunGoongYookGaeTang(川芎肉桂湯) GaMiSaMulTang(加味四物湯) PaHoelSanDongTang(破血散疼湯) JiRyongSan(地龍散) were used in UhHoel(瘀血) type low back pain. 6. Prescription such as (蒼術復煎散) (五積散) (摩腰丹) (滲濕湯) were used in HanSeup(寒濕) type low back pain. 7. Prescription such as GaMiYiJinTang(加味二陳湯) GongYeonDan(控涎丹) SaMoolTangHapYiJinTangGaMi(四物湯合二陳湯加味) were used in DamUem(痰飮) type low back pain. 8. Prescription such as OhJukSanGaMi(五積散加味) OhYakSoonGiSanGaMi(烏藥順氣散加味) GaMiYongHoSan(加味龍虎散) SoSokMyoungTang(小續命湯) were used in Poong(風) type low back pain. 9. Prescription such as (四物湯合二陳湯) (仰腰湯) were used in SikJuk(食積) type low back pain and (五積散) (煨腎散) (三花神祐丸) in Seup(濕) type low back pain. 10. Prescription such as ChilKiTang(七氣湯) ChimHyangGangKiTang(沈香降氣湯) ChoKiSan(調氣散) InSamSoonKiSan(人參順氣散) were used in Ki(氣) type low back pain.

• Journal of Korean Medical classics
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• v.13 no.1
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• pp.117-145
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• 2000

Tongmu I Je-ma(1837-1900) set up Sasang Constitutional Medicine(四象體質醫學), a medical theory that would be original in the Korean medical history through his book ${\ll}$Tang-uisusebowon(東醫壽世保元)${\gg}$. In this book, he writes that he found the clue to his sasang Constitution(四象體質) theory from ${\ll}$Hwangjenaegyong(黃帝內經)${\gg}$. But the main logic that gives shape to the Constitution(體質) theory is $s{\check{o}}ng-ch{\check{o}}ng$ theory(性情論) of Confucian. Therefore, Tongmu(東武)'s Constitution $s{\check{o}}ng-ch{\check{o}}ng$ theory(體質性情論) is fundamentally based on confucian thoughts. Kongmaeng(孔孟) saw $s{\check{o}}ng$(性) as a base for connecting the entire mankind to be united, and $ch{\check{o}}ng$(情) as a individual thing that can exalted differently according to one's state of mind. Chuja(朱子) weakene the human's active volition by dividing $s{\check{o}}ng$ and $ch{\check{o}}ng$ as ibal(理發) and kibal(氣發) and therefore describing mankind to be submitted to Heaven's will. On the other hand Yolgok(栗谷) generalized $s{\check{o}}ng-ch{\check{o}}ng$ in the active mind of man himself by saying that $s{\check{o}}ng$ is when i-ki(理氣) does not act as a bodily function of the mind and $ch{\check{o}}ng$ is when it does. Furthennore he emphasized man's activeness on pursuing good by saying that the division of good and bad does not start from the origin of motion but is divided by the condition of ki(氣) which leads motion. Tongmu, who was influenced by Yulgok linked both $s{\check{o}}ng$and $ch{\check{o}}ng$ through, happiness, anger, sadness, pleasure(喜怒哀樂), and saw $s{\check{o}}ng$ as the ability to recognize good which is in the kijil(氣質) formed from the integration of i-ki, and saw $ch{\check{o}}ng$ as $s{\check{o}}ng$ blurred by man's greed. In addition to this, he says that the direct connection between each person's divergence in $s{\check{o}}ng-ch{\check{o}}ng$ and the condition of Four-organ(四臟) which is ki, not the mind which is i(理) forms sasangch'ejirin(四象體質人). His theory that illness comes from the partiality of $s{\check{o}}ng-ch{\check{o}}ng$ and therefore can prevent this by clarifying the mind and adjusting $s{\check{o}}ng-ch{\check{o}}ng$ through volition, has led Korean oriental medicine to be human based.

• Journal of the Daesoon Academy of Sciences
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• v.23
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• pp.385-429
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• 2014

This thesis strives to identify the peculiarities of Taegeuk (the yin-yang) and the relationships of Ri (reason/cause), Ki (Energy) and Do (duty). The Taegeuk is related with the Sangjekwan (highest ruling entity), Rikiron (noble theory) and the Boncheron (ontology) of the Daesoon Sasang (Daesoon Thoughts) which therefore is a priority research topic. Although said, due to the lack of original materials and the difficulty to understand the topic, the research is insignificant. Within chapter II of this thesis, the concept of the Taegeuk, the Rigi and Do from the perspective of Juja is observed. In chapter III, the relationship of Moogeuk and the Taegeuk which is mentioned in the foundation origin of the Daesoonjinrihoe. In addition, the Taegeuk and Eumyang's noble perspectives are observed through the comparison of Juja and Daesoon Sasang. In chapter IV, the aspects of Taegeuk's supervision is observed through the noumenality of the Taegeuk which is shown in the Daesoon Sasang along with the concept of mythology. Within the overall context, the Daesoon Sasang's ontology has similar structures with Juja's Taegeuk. This can be stated that Jojeongsan who had found the system of doctrine had not acknowledged Juja's theories but have rather interpreted Kangjeungsan's ontology in a Neo-Confucianism to better let the people understand. This can be observed as expediential teachings. The metaphysical Ri and the physical Ki's separation, and the relationship of matters and functions of the Taegeuk and Do can be stated to be similar within an overall outline in the aspect of the Rikiron. The Taegeuk becomes the primary figure whilst explaining Daesoon Sasang's Ri/Ki/Do and also becomes the Soiyeon (such reasons). Extreme Do is drawn from the Taegeuk and as Do resembles the trend of the Taegeuk, it is referred as the origin of all the things in the universe. However, Juja vigorously tried to witness God's notions in a principled, atheistic way. However, the main principle is regarded as divine in the aspect of the universe's functions and effects in the Daesoon Sasang. The personal Sangjekwan which embodies these profound and mysterious Taegeuk, is Daesoon Sasang's peculiarity which cannot be found in Neo-Confucianism. Therefore, in the Daesoon Sasang, both the order and character are being regarded in the ontology through personal divine.