• Journal of Physiology & Pathology in Korean Medicine
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• v.28 no.3
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• pp.346-354
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• 2014

The study was performed to determine the reliability and validity of the 'Qi Blood Yin Yang Deficiency Questionnaire (Qi Blood Yin Yang DQ)' for the 100 subjects with chronic fatigue. After 100 subjects respond to the 'Qi Blood Yin Yang DQ', Korean medical doctor classified the subjects into 4 groups such as Qi deficiency group, Blood deficiency group, Yin deficiency group and Yang deficiency group. 100 subjects were retested in the same way after 3 weeks. The reliability and the validity of the questionnaire were inspected. Internal consistency of the 'Qi Blood Yin Yang DQ' was excellent (Cronbach alpha 0.916). Test-retest reliability was good (intra-class correlation coefficient 0.699). Construct validity analyzed by exploratory factor analysis produced 4 factors, which were selected from eigenvalues that are greater than 1.0. The 'Qi Blood Yin Yang DQ' consisted of 4 factors. The factor 1, 2, 3 and 4 showed 'Qi deficiency', 'Yin deficiency', 'Yang deficiency' and 'Blood deficiency' respectively. The 'Qi Blood Yin Yang DQ' restructured in this study may provide a fundamental questionnaire and a further study is required for a more advanced, standardized and statistically proven questionnaire.

• Journal of Korean Medical classics
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• v.35 no.4
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• pp.41-61
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• 2022

Objectives : This paper aims to examine the clinical meaning of treating with sweet medicinals where acupuncture fails, through studying the verse, "In case of both Yin and Yang deficiency, treat with sweet medicinals" in the Huangdineijing. Methods : Related contents in the chapters 「邪氣藏府病形」, 「根結」, 「終始」, 「經脈」, 「九鍼論」 of the Lingshu were analyzed threefold. The circumstances of the application of the "In case of both Yin and Yang deficiency, treat with sweet medicinals" principle to the late Han East Asian medicine as written in the Shanghanzabinglun were examined, and its meaning was explored. Results : The 'Yin Yang' in the verse could be substituted with the Five Zhang and Six Fu, Blood and Qi, Form and Qi, Form and Jing, Form and Zhi, etc. In patients with deficiency in Qi, Blood, Yin and Yang, we can observe external symptoms such as narrow pulse pattern, symptoms in the throat or below the throat, thirst, and coarse voice. To apply sweet medicinals is to supplement the Jing from food, Spleen and Stomach, Middle Qi and Earth Qi which produces and maintains Qi, Blood, Yin and Yang. Therefore, it is essential in treating disease patterns with deficiency in both Qi, Blood, Yin and Yang, and cannot be substituted with other means of treatment such as acupuncture, moxibustion, and other manipulative therapies. Conclusions : Sweet medicinals were applied in disease patterns with throat thirst and narrow pulse patterns which could not be managed with general acupuncture or moxibustion in the time of the Huangdineijing's publication, as it holds the Earth virtue which could harmoniously supplement the body's Qi, Blood, Yin, and Yang. Later its application broadened, treating various conditions accompanying Qi, Blood, Yin, Yang deficiency, which expanded potential of medicine and contributed to the generalization of drug treatment.

• Journal of Pharmacopuncture
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• v.20 no.2
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• pp.100-106
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• 2017

Objectives: This study aimed to assess a Qi Blood Yin Yang evaluation method systematically and objectively and to identify the correlation between the Qi Blood Yin Yang deficiency pattern (QBYYDP) and facial color. Methods: Thirty-seven participants (17 males, 20 females) were enrolled in this study. Twenty-four (10 males, 14 females) had ages from 40 to over 60, and 13 (7 males and 6 females) were in their twenties. After sufficient rest, facial images were taken with a camera. Based on the results from a questionnaire survey, we divided the participants into five groups: the normal and the Qi-, Blood-, Yin-, and Yang-deficient groups, after which the relationships between the L, 'a', and 'b' values in the Lab color system and the characteristics of the participants in each of the deficient groups were elucidated using a facial color analysis program. Results: The color analysis for Qi-deficient (QD) participants revealed that the L value was fairly decreased in comparison with the normal participants, but the 'a' and 'b' values were almost the same. A comparison between the normal and the Yang-deficient (YaD) groups revealed that the L values were somewhat lower compared to the normal group, but the 'a' and 'b' values were not statistically different. For the Yin-deficient (YiD) group, the L value was slightly lower compared to the normal group, but the 'a' and 'b' values were almost the same and the R values were slightly increased. For the Blood-deficient (BD) group, the L values were slightly increased compared to the normal group, but the 'a' and 'b' values were decreased slightly. Conclusion: This study obtained objective, reliable data for judging the QBYYDP by using facial images and a color analysis program. However, further study with at least 10 or more subjects in each of the deficient groups is necessary to confirm our findings.

• Journal of Physiology & Pathology in Korean Medicine
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• v.24 no.5
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• pp.727-736
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• 2010

This study is about researching mechanistic pattern identification of disease for DongEuiBoGam NaeGyungPyen by analysing with pattern identification of modern Traditional Korean medical patholgy as more logical, systematic and standardized theory. Disease pattern mechanisms of uterine, urine and excrements parts of DongEuiBoGam NaeGyun gPyen in NaeGyungPyen of DongEuiBoGam are these. Menstrual irregularities in DongEuiBoGam can be classified flui d-humor depletion, blood deficiency, qi deficiency, qi stagnation, qi stagnation complicated by heat, blood stasis, blood deficiency complicated by heat, syndrome of heat entering blood chamber, syndrome of cold entering blood chamber. The disease pattern of abdominal pain after menstruation in DongEuiBoGam is blood deficiency complicated by heat, and a dysmenorrhea represents blood stasis with heat, fluid-humor deficiency. Advanced menstruation represent dual heat of the qi and blood, delayed menstruation is blood deficiency. The disease pattern of inhibited urination in DongEuiBoGam can be classified deficiency heat pattern of kidney yin deficiency(yin deficiency with effulgent fire), kidney qi deficiency, yin deficiency with yang hyperactivity, fluid-humor depletion, spleen-stomach dual deficiency, and excess he at pattern of bladder excess heat. The disease pattern of urinary incontinence in DongEuiBoGam can be classified deficiency pattern of kidney-bladder qi deficiency, consumptive disease, lung qi deficiency, kidney yin deficiency(yin deficiency with effulgent fire), kidney yang deficiency and excess pattern of lower energizer blood amassment, bladder excess heat. And most of them are deficiency from deficiency-excess Pattern Identification. The disease pattern of diarrhea in DongEuiBoGam can be classified deficiency pattern of qi deficiency, qi fall, spleen yang deficiency, kidney yang deficiency and so on and excess pattern of wind-cold-summerheat-dampness-fire, phlegm-fluid retention, dietary irregularities, qi movement stagnation. And most of them are deficiency from deficiency-excess Pattern Identification. Like these, this study identify pattern of disease in DongEuiBoGam by mechanism of disease theory.

• Journal of Physiology & Pathology in Korean Medicine
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• v.24 no.2
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• pp.177-186
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• 2010

This study is about researching DongEuiBoGam by analysing with pattern identification of modern Traditional Korean medical patholgy as more logical, systematic and standardized theory. Disease pattern mechanisms of essence, spirit, qi and blood in NaeGyungPyeb of DongEuiBoGam are these. In Essence, this explain mechanism of disease patterns those are seminal emission, dream emission, spermatorrhea, white ooze. These disease pattern's mechanisms are kidney yang deficiency, kidney yin deficiency, heart yang deficiency, heart yin deficiency, heart qi deficiency, spleen qi deficiency and so on. On viewpoints of viscera and bowels they are related with heart, kidney, spleen. And most of them are deficiency from deficiency-excess Pattern Identification. Classifying disease pattern of qi is about upward, downward movement and more concentrated deficiency than excess pattern. Fright palpitations can be classified heart deficiency with timidity, heart blood and qi deficiency, heart qi deficiency, heart blood deficiency, heart qi movement stagnation, water qi intimidating the heart, phlegm-fire harassing the heart, phlegm clouding the pericardium, and so on. Palpitations can be classified heart blood deficiency, heart yin deficiency, heart deficiency with timidity, heart spleen blood deficiency, spleen qi deficiency, phlegm-fire harassing the heart, intense heart fire, and so on. Forgetfulness can be classified heart spleen blood deficiency, heart spleen qi deficiency, kidney essence deficiency, heart qi deficiency, non-interaction between the heart and kidney, etc. for deficiency pattern, phlegm clouding the pericardium for excess pattern. In Blood just say inside bleeding pattern's category, there are nose bleeding, flopping syncope, qi counterflow, blood vomiting, hemoptysis, spitting of blood, bloody stool, hematuria, and so on. Like these, this study identify pattern of disease in DongEuiBoGam by mechanism of disease theory.

• Journal of Haehwa Medicine
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• v.19 no.1
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• pp.35-48
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• 2010

In Neijing("內經"), it explains heaven, earth, four seasons(天地四時) take part in human's birth, it gives influence on life support, and have organic relationship between body and movement of sun and earth(日月運行) of heaven and earth. Human body and the natural world corresponds, so the time changes in the natural world give immediate influence to human body, and correspond changes happen inside human body. This has no exception in qi of human(人氣), meridians, the viscera and organs(臟腑) and so on. In time, there are many kinds of cycles such as year, month, 10 days and a day. Yin and yang and the five elements in each cycle shows changes of prosperity and decay and transformation. In a year, there are spring, summer, late summer, fall and winter which are each included to wood, fire, earth, metal and water. Spring and summer belong to yang(陽), and fall and winter belong to yin(陰). A day can be divided into the crowing of the cook, dawn, noon, and twilight. After midnight yin falls and yang rises(陰盡陽生), and after noon yang falls and yin rises(陽盡陰生). Ups and downs of the qi and blood and human body change with time and the region of whereabout is different. In one month, when the moon is full qi of blood rises and when the moon comes down qi of blood falls. The qi of meridian(經氣) has a periodical changes with regular movement in meridian. This is a result of continuing movement of meridian and the nutrient(營) and the defense(衛) in human body, stars correspond with ups, and correspond with flow of water of meridian(經水) with downs. In a day the twelve meridians(十二經脈) in hour of yin(hours 3~5), it starts with qi and blood of lung meridian(手太陰肺經) prosperous, each qi and blood of meridian prosperous in order. In eight extra meridians(奇經八脈), Bideungpalbup(飛騰八法) per 5 days, Younggoopalbup(靈龜八法) per 60 days qi of pulse(脈氣) changes correspond. The qi and blood of five meridian points(五兪穴) is 5 days, so.

• Journal of Acupuncture Research
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• v.23 no.5
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• pp.31-37
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• 2006

Objectives & Methods : We investigated the cases for which spleen tonifying Sa-Am acupuncture was applied in ${\ulcorner}$Sa-Am-chim-gu-jeong-jeon(舍巖鍼灸正傳)${\lrcorner}$ and classified them according to the concepts of cold-heat & deficiency-excess for a better understanding of the application of spleen tonifying Sa-Am acupuncture. Results : 1. Tonification of Spleen Sa-Am acupuncture can be used to treat heat syndromes such as deficient fire caused by collapse of the spleen qi, stagnation of evil qi or spleen yin deficiency, by way of tonifying spleen qi, activating the flow of qi and blood or harmonizing spleen yin and yang. 2. Tonification of Spleen Sa-Am acupuncture can be used to treat cold syndromes such as weakness of spleen yang by way of promoting fire to generate earth, strengthening spleen yang and raising the clear yang. 3. Tonification of Spleen Sa-Am acupuncture can be used to treat deficiency syndromes such as malnutrition or poor appetite caused by spleen deficiency by way of tonifying spleen qi. 4. Tonification of Spleen Sa-Am acupuncture can be used to treat excess syndromes such as stagnation of qi and blood, abdominal mass or toxication by way of tonifying spleen qi and promoting the flow of qi and blood.

• The Journal of Korean Medicine Ophthalmology and Otolaryngology and Dermatology
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• v.15 no.1
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• pp.356-383
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• 2002

This study attempted to study SLE oriental-western medically. As a result, the following conclusion was drawn 1. SLE is autoimmune disease to appear systemic pathology in the connective tissue, oriental medically correspond with numbness, yangdok(陽毒), yangdokbalban(陽毒發斑), fatigue, flank pain, phlegm, chest pain, asthma and cough, edema. 2. The cause of SLE is supposed by hereditary reason, ultraviolet exposure, medication, immune functional disorder, oriental medically is supposed by congenital in suffiency, sunlight exposure, pregnancy, menstruation, over wark, mental stimulus etc. 3. The oriental mechanisms of SLE were flursh of fever, yang defiency of spleen and kidney, defiency of yin and flourishing fire, obstruction of qi and stagnancy of blood, defiency qi and yin, defiency heart and spleen, liver stasis. 4. The treatments method of SLE were cooling blood and defending yin·clear away heat and detoxification, warming kidney and descending yang·establishing spleen and flowing water, nourishing yin and cooling blood, relaxation of liver and circulatin of qi·activating blood and removing stagnant blood,activating blood and promoting meridian. 5. the highest frequent prescription of SLE was jibakjihwanghwan(地柏地黃丸), in decending order segakjihwangtanggagam(犀角地黃湯加減), jinmutanggagam(眞武湯加減), soyosangagam(逍遙散加減), saengmakyingagam(生脈飮加減), daeboyinhwangagam(大補陰丸加減), yukmijihwanghwan(六味地黃丸), woogwihwangagam(右歸丸加減), kueibitang(歸脾湯), segakjihwangtanghaphwabantanggagam(犀角地黃湯合化斑湯加減), chengwonpaedokyingagam(淸溫敗毒飮加減), youngyanggudengyin(羚羊鉤藤飮).

• Journal of Physiology & Pathology in Korean Medicine
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• v.20 no.5
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• pp.1111-1116
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• 2006

Medical science is an area of study that focuses on maintaining health and treating disease. However, modern medicine focuses on treating disease and neglects methodology of maintaining health. Although the definition of heal this defined by the World Health Organization (WHO) and as the concept of harmonizing Yin and Yang in Korean medicine, there is no specific details regarding the definition. Thus, the following conclusion was obtained after the concept of health is viewed through Yin-Yang(陰陽), Vital Essence(精), Qi(氣), and Healthy Person(平人). Although Yin and Yang have opposite properties, they work very closely, maintaining the overall balance and harmony. Secondly, Vin and Yang would each function by the effects of one another, and the body could maintain normal physiological activities through this function. Thirdly, it maintains normal physiological state through the ascending Kidney-Water and descending Heart-Yang(水升火降). Fourthly, Vital Essence is divided into the congenital Essence(先天之精) and the acquired Essence(後天之精) in which the former is related with reproduction and the latter, nourishing. Fifthly, Qi is resistant to pathogens and related with the physique so that Qi and physique should be balanced. Sixthly, Healthy Person is the state where the exchange of Qi-Blood is active.

• Journal of Korean Medical classics
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• v.25 no.4
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• pp.23-38
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• 2012

Objective : Generally speaking Reverting yin disease pattern(厥陰病) is the last step in cold damage(傷寒). Therefore recognized Yin cold disease(陰寒病) is increasing, and resist action One Yang qi(一陽) began to creep into body. But Ke Qin(柯琴) have a different way of thinking that Reverting yin disease pattern connected with the loss of Liver's function. Liver qi depression(肝鬱) make a ministerial fire(相火), and it make a nutrient and blood insufficiency(營血不足). Method : I will try to describe the Sanghanlun's Reverting yin disease pattern through the Ke-qin's JueyinbingJie(厥陰病解), and I would like to point out that the exact meaning of Reverting yin(厥陰) is connected with Liver's ministerial fire. Result : Ke Qin's JueyinbingJie explained the Reverting yin disease pattern was connected with Liver(肝), and according to Six qi theory(六氣學說) connected with ministerial fire, and according to meridian and Collateral theory(經絡學說) connected with closing referring to inward actions(闔) among the Opening closing and pivot(關闔樞). Conclusion : Ke Qin was recognized that Reverting yin disease pattern have relevance to the loss of Liver's function. In other world, It is connect with soothe the liver and purge fire(疏肝瀉火) and nutrient and blood insufficiency(營血不足).