• Korean Journal of Adult Nursing
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• v.27 no.6
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• pp.728-741
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• 2015

Purpose: The purpose of the study was to explore and describe the experience of pursuing complementary and alternative medicine (CAM) in breast cancer patients. Methods: Ten women with breast cancer participated in the study. Data were collected through individual in-depth unstructured and individualized interviews with each participant from February to July, 2015. Theoretical sampling was used upto the point of theoretical saturation. Data were analyzed using Corbin & Strauss's grounded theory methodology. Results: Through open coding, 22 sub-categories, and 13 categories were identified. Analysis revealed that the core category was 'endless management of mind and body for healing', which consisted of four phases; exploring, applying, grasping, and integrating. Through this process, the participants utilized various action/interactional strategies such as 'dealing with information', 'trying out blindly', 'enduring volitionally', 'experiencing effects on mind and body,' and 'grasping one's own way.' The consequences of these strategies were integrating the habit of health remedy into one's life, becoming a main agent for change, and tolerating one's weak body. Conclusion: In-depth understanding of the CAM pursuing experiences of patients with breast cancer would guide clinical nurses and policy makers to develop effective interventions and policies for better supporting them with regard to the usage of CAM.

• Clinical and Experimental Pediatrics
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• v.59 no.8
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• pp.313-318
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• 2016

Complementary and alternative medicine (CAM) is a phrase used to describe additional health care methods such as mind/body practices and natural products not regarded as treatments by conventional medicine. The use of CAM in children with common neurologic diseases is more frequent than its use in healthy children (24%-78% vs. 12%). However, less than half of patients report such use to their physicians. The preferred modalities of CAM vary in different countries due to their different cultures and traditions. The most common factor significantly associated with the use of CAM is parental CAM use in most studies. The frequency of the use of CAM in children and adults with neurologic diseases is similar, and both rates are higher than the rates in those without these conditions. The preferred modalities of CAM in adults are diverse, and megavitamins and mind/body therapy (prayer and chiropractic care) are included. The most common factor significantly associated with the use of CAM in adults with neurologic diseases is high educational level. Physicians need to be concerned with patients' use of CAM and provide correct information about CAM so that patients may make the right decisions. Further study is needed to determine the evidence-based efficacy of CAM use in children with common neurologic diseases.

• Journal of Preventive Medicine and Public Health
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• v.39 no.3
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• pp.185-189
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• 2006

It is the actual state of the medical society in our country that many graduates of medical schools want to be clinicians, and accordingly Korea's medical situation is relatively too focused on curative medicine. However, this situation is changing due to several factors including a growing number of doctors, inappropriate regulations for medical fees, changes in social status of doctors themselves, and excessive competition between doctors. Furthermore, we expect more advances in medical field of Korea since Korean government started to attach great importance to sciences and produced policies to support sciences, and as a result, more and more interest and effort in the fields of basic research including preventive medicine is being attached especially by young doctors as compared against the past. However, decline of clinical medicine fields doesn't always mean bright future for the field of preventive medicine. True future is possible and meaningful only when we prepare for it by ourselves. In other words, as the promising future is closed to one who spares no effort, we shouldn't fear to oppose unknown challenges and simultaneously need to support colleagues who bear such a positive mind. It is the most important thing for our preventive medicine doctors to evaluate the past and the present of preventive medicine and to foster a prospective mind to prepare for the future of preventive medicine. I set forth my several views according to directions for the development of preventive medicine which we already discussed and publicized in the academic circle of preventive medicine. Those directions are recommendation of clinical preventive medicine, promotion of preventive medicine specialty, fostering the next generations, improving the quality of genetic epidemiologic study, participation in control of environmental pollution and food safety, contribution to chronic disease control, and preparation to role in medical services for unified Korea.

• 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 Oriental Neuropsychiatry
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• v.13 no.2
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• pp.1-10
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• 2002

Dreams are experiences of life that is recognized to have taken place in .the mind while asleep. The phenomenon of dreams is occured by external stimuli such as somatic factor and emotion-arousing pre-sleep stimuli. The contents of dreams reflect the dreamer's unique psychic situation, we can view them from category of Yin and Yang and the Five Elements(陰陽五行). Also dreams are characterized by an objectivity that provides whatever in necessary for psychic balance, regardless of the ego's wishes. Hence dreams are objective sources of psychotherapy. The doctor must not treat patient by the doctor's subject mind. The Orient has taken the idea that human beings have the divine center in the heart, so dreams in the psychotherapy of the oriental medicine are more valuable as representation of inner world. The images of dream are classified as the deficiency and excessiveness of Yin-Ki and Yang-Ki of the internal organs, an property and source of stimulus. Dream applies to diagnose the disease of internal organs and to decide to the method of medical treatment.

• CELLMED
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• v.13 no.2
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• pp.1.1-1.5
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• 2023

The purpose of this study is to propose a role as healing music through Hoesimgok's interaction. The song "Hoesimgok (悔心曲, 回心曲, Regretting Song)" means a song that expresses regret. There's nothing more desperate than my parents in a song of regret. Your heart for your late parents must be the thing you regret the most. We always think that we should be filial to my parents, but we can't. We are under a lot of stress due to situations and environments that are unintentionally not filial. Audiences who show self-reflection on their filial piety become emotional identities with those who sing with the lyrics and actions of songs and music. Therefore, Hoesimgok is a song and a prayer. Music exerts a range of powerful biological effects beyond nice sound and furthermore, it is expanding to music therapy. It can also bring about peace of mind by regulating sympathetic nervous system excitation. Our results suggest that Hoesimgok can have the effect of making listeners as well as singers happy.

• Proceedings of the Korea Contents Association Conference
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• 2014.06a
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• pp.287-288
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• 2014

• Journal of Haehwa Medicine
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• v.12 no.2
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• pp.85-103
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• 2004

From the studies on a few specific chapters of Tibetan Medical Painting, following conclusions were obtained. 1. The doctors of Tibet had to be not only academically and morally perfect, but he must show and have respect for his religion and his religous leaders and Gods. 2 The most main causes for all the disease that Tibetan Medicine resumed were hatred, delusion and ignorance of human mind which can make the physiological bile, wind, and phlegm to turn into pathological ones. 3. There is the classification of primary cause, which would be the human mind mentioned above, and the secondary cause which include dietary, behavior, seasonal problems, etc. 4. The Tibetans thought the digestive power is very important in the improvement or degravation of the disease. 5. More chapters were held for explaining the disease of fever, its clssification, stages, and cures which can indirectly show that the Tibetans might have thought it was very serious and could be very harmful. 6. The treatments for all the kinds of disease not only include medication and external therapy but also dietary and behavior regulations.

• Journal of Oriental Neuropsychiatry
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• v.20 no.3
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• pp.35-47
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• 2009

Objectives : The effects of Pinelliae Rhizoma extract(PRe) were tested for the anti-stress action. Methods : PRe was fed to ICR male mice($20{\pm}2g$) orally with the dose of 100 mg/kg/day for five days. Mice were exposed to sociopsychological stress by restraining and seeing foot shock stressed mice for one hour for five days. Results : PRe administration had the effect of decreasing serum level of lipid peroxidation. The elevated plus-maze test is designed to detect the effect of anxiolytic drugs, and PRe administration group showed a significant increase of latency time. From Microarray, common features between mind-stimulus related genes and body-stimulus related genes were not so abundant When PRe was administered, there were some changes in distributions of mind-stimulus related genes but the distributions were not recovered to normal status. Conclusions : These results suggest that PRe can effectively rid the sociopsychological stress and stress concrened diseases.

• The Journal of Korean Medicine
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• v.24 no.1
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• pp.84-91
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• 2003

Sasang Constitutional Medicine (SCM) is based on the theory of Sasang (Taeyang, Soyang, Taeum, Soeum) in Traditional Korean Medicine (TKM). It is hypothesized that all of the things in the material world can be divided into the four categories of SCM. We made a new attempt to combine nutritive components, and patterns in physical activities with SCM. At first, we hypothetically divided the nutrients into 4 compartments according to SCM theory, and human body composition as well. These factors could be basically related to Sasangin Exercise Treatment (SET). Therefore, we applied sasangin theory to exercise prescription. As a research method, we hypothesized that human beings' types can be distinguished by mind and body. Mind was focused on exercise psychological aspects, and body also handled by nutrients, body compositions, body shapes, and exercise physiological aspects. For application of sasang theory to the exercise prescriptions, Taeumin as a sample sasangin was selected in this study. We concluded that in perspective of general traits, Taeumin have to reduce their carbohydrate intake volume, but greatly increase their intake of vitamins, minerals, and water in daily diet. They are also recommended exercises that can increase cardiorespiratory function and make them sweat, like endurance running, hiking, swimming, cycling, etc.