• Journal of Sasang Constitutional Medicine
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• v.10 no.1
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• pp.311-341
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• 1998

The objective of this article is to induce that the conception of 'Qi-jul(氣質) and Qi-pum(氣稟)' was introduced to the Sasang(四象) Constitutional Medicine from bibliographic study on the theory of 'Qi-pum(氣稟)'. The conclusions summerized as followings. 1. In the oriental medicine, qualitative difference of 'zheng-qi(正氣)' among the individuals, the opposing power against a disease, is regarded as constitution. Having been used as 'nature(素)', 'quality(質)' and 'character(氣質)' in the oriental medical book, the word of 'Che-Jil(體質)' was used in good earnest at the end of 'Qing(情)' dynasty. 2. The nature(性) is divided into two, original nature(本然之性) and charicteristic nature(氣質之性) in the 'New confucianism(新儒學)' and the former means a principle(理), is a pure and good thing and used as a conception of universality, the latter is a principle of character and a imperfect imitation of principle(理). 3. It was repeatedly confirmed that 'Qi-jil and Qi-pum' meant the difference among the individuals by the dispute of 'Li-Qi(理氣)' caused by Lee Hwang(李滉) and Lee Yi(李耳) and by that of 'Ho-Rak(湖洛)' in the Ch'o-son(朝鮮) dynasty. 4. Han Sok-Ji, based on Meng-Zi(孟子)'s doctrine that man's inborn nature is good, criticized the theory of 'Qi-pum' which was 'Zhu-Zi(朱子)'s opinion and his opinion about the life(命) was thought to clue to the classification of the 'Sasang(四象)' invented by Lee Je-Ma as Park Se-Dang's theory that everyone has common nature but has different life(命). 5. By introducing the theory of 'Qi-pum' and the conception of life(命) which was understood as a special character by Han Sok-Ji and Park Se-Dang to Sa-sang constitutional medicine, Lee Je-Ma explained the reason why each man who was classified four constitutions, 'Taiyang'(太陽), 'Taiyin'(太陰), 'Shaoyang'(少陽), 'Shaoyin'(少陰), had the different formation of the visceral department(臟局).

• Journal of Haehwa Medicine
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• v.14 no.1
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• pp.141-147
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• 2005

The most fundamental and important medical treatment is science of acupuncture and moxibution, which is based on twelve channels theory. Meridian is a pathway that conveys material and energy in a human body. Twelve channels are divided into channels of hand & foot, channels of yin & yang. Yang channels are divided into taiyang, yangming, shaoyang, yin channels are divided into taiyin, shaoyin, jueyin. These are referred to twelve channels, and this theory is being used for diagnosis and test in oriental medicine. Meridian-doin-tajiquan is born, combining taijiquan which is recently handed down from China and Korean traditional method for health protection and treatment in ancient times and twelve channels, three yin & yang theory. I report this because meridian-doin-tajiquan which is non-medical and non-invasive way can be used in the treatment of disease, just like three yin & yang theory, the heart of the meridian theory, and Gehapchu theory are adjusted in the clinical science of acupuncture and moxibution. And I report this because I could mater the appropriateness of the traditional theory and I believed this corresponded with it, training myself by meridian-din-tajiquan. It is considered that this will be used in the treatment of pain disease of muscles and joints system and the diabetes, hypertension, obesity caused by stress in the near future.

• Journal of Acupuncture Research
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• v.24 no.2
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• pp.169-185
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• 2007

Objectives : The studies on variation in diagnosis on the neck and nuchal pain has not been done thoroughly as we can use it in clinical practice of these days. For this reason, I examined the variation in diagnosis mentioned in the classics of Oriental Medicine as the preceding study on standardization of variation in diagnosis on neck and nuchal pain. Methods : I gathered the twenty kinds of classics of Oriental Medicine that were computerized, the textbooks on Oriental Medicine which are being used these days, and the theses on current clinical research. After gathering these data, I analyzed these according to the variation in diagnosis. Results : The classics of Oriental Medicine on the neck and nuchal pain mentioned very much about the neck and nuchal pain occurred by the pathogenic factor of Wind, Cold, and Dampness, disharmony created by deficiency of Liver and Kidney, and pathogenic state of Meridians of Taiyang. According to the texts of these days, the differentiation of syndromes can be divided into four kinds of items such as Wind-Cold pathogen, Wind-Dampness pathogen, Phelgm-Heat, and disharmony between Qi and Blood. The theses of these days rarely mentioned about variation in diagnosis on the neck and nuchal pain. Conclusions : The differentiation of syndromes on the neck and nuchal pain can be divided into four kinds items as affection by exopathogen like Wind, Cold, Dampness, Heat, and so on, stagnation of Qi and the coagulation blood, deficient syndrome of Liver and Kidney, and deficient syndrome of Qi and Blood.

• Journal of Haehwa Medicine
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• v.10 no.2
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• pp.97-106
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• 2002

As mentioned above, I have acquired some valuable results about medical treatment with acupuncture and Moxibustion of "Flank pain" after studying oriental medical books. The results were like below : 1. Medical treatment with acupunctures of Flank pain belonged to the Urinary Bladder Meridian of Foot Taiyang, the Liver Meridian of Foot Jueyin, the Gall Bladder Meridian of Foot Shaoyang. 2. Medical treatment with acupunctures of Flank pain used to Yang-laung-chan(陽陵泉), Gi-gu(地溝), Gi-mun(期門), Kan-su(肝兪) in turn. 3. Medical treatment with Ear acupunctures of Flank pain used to Dam(膽), Sin-mun(神門), Gan(肝)in turn. 4. Acupuncture point of Flank pain were lower limb part, chest and abdominal part. back part in turn. 5. Medical treatment with Moxibustion of Flank pain was the most Jang-mun(章門)

• The Journal of Churna Manual Medicine for Spine and Nerves
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• v.14 no.1
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• pp.119-134
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• 2019

Objectives : This study was conducted to investigate current research trends in Chuna manual therapy for the treatment of anxiety disorders in China. Methods : Using China Academic Journal and Pubmed, we performed a literature search of studies that were published from 2010 onwards. In total, 15 published studies were included in our analysis. Results : Of the 15 analyzed studies, nine were randomized controlled trials, two were non-randomized controlled trials, and four were case reports. Of the total patients, 80% were treated daily and received ${\leq}30$ treatments in total (excluding one study). In most studies(11 out of 15, 73.33%), the total effective rate of treatment was used to measure the outcome, with the Hamilton Anxiety Rating Scale being used most frequently. The case report demonstrated a therapeutic effect > 90%. In the control study, except for the two studies that reported significant improvement in the follow-up period, all of the measures were significantly improved (P<0.05) after treatment compared with before treatment. The An(按) and Rou(?) methods were the most frequently used. The Chuna method is categorized into four types: 1) It is performed around shoulders, neck, and face; 2) performed around abdomen, back, and neck; 3) performed on the whole body; 4) performed at the simply-stimulated acupoints. The most commonly used acupoint was Taiyang (Ex-HN 5), and the most frequently used acupoints were predominantly distributed in the head, face, and neck. Conclusions : This study demonstrated that Chuna manual therapy has significant effects when used as a treatment for anxiety disorder, warranting further investigation.

• Journal of Korean Medical classics
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• v.32 no.4
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• pp.35-46
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• 2019

Objectives : While Comparative Pulse Diagnosis of Renying pulse(人迎脈) and Cunkou pulse(寸口脈) is one of the three major pulse diagnostic methods in "Huangdineijing" along with Three Positions and Nine Indicators Pulse Diagnosis(三部九候脈診法) and Cunkou Pulse Diagnosis(寸口脈診法), it has died out in later periods. This study aims to examine this lost method. Methods : Annotations of "Huangdineijing" were examined along with descriptions of the author's own experience. Results & Conclusions : Renying is the Renying(人迎) point from the Stomach Channel(ST), while Cunkou is the Taiyuan(太淵) point from the Lung Channel(LU). These two points are compared in order to determine the deficiency and excess of the Zangfu(臟腑). Normal pulses(平脈) are Soft(軟脈) or Moderate(緩脈), while Stirred pulses(躁脈) are Stringy(弦脈), Tight(緊脈), Slippery(滑脈) or Long(長脈). If the Renying is once active where Shaoyang pulse is active, purge the Gallbladder and supplement the Liver. If there is Stirred pulse, purge the Triple Burner and supplement the Pericardium. If the Renying is twice active where Taiyang pulse is active, purge the Bladder and supplement the Kidney. If there is Stirred pulse, purge the Small Intestine and supplement the Heart. If the Renying is three times active, where Yangming pulse is active, purge the Stomach and supplement the Spleen. If there is Stirred pulse, purge the Large Intestine and supplement the Lung. If the Cunkou is once active where the Jueyin pulse is active, purge the Liver and supplement the Gallbladder. If there is Stirred pulse, purge the Pericardium and supplement the Triple Energizer. If the Cunkou is twice active where the Shaoyin pulse is active, purge the Kidney and supplement the Bladder. If there is stirred pulse, purge the Heart and supplement the Small Intestine. If the Cunkou is three times active where the Taiyin pulse is active, purge the Stomach and supplement the Spleen. If there is Stirred pulse, purge the Lung and supplement the Large Intestine.

• The Journal of Internal Korean Medicine
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• v.45 no.3
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• pp.415-428
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• 2024

Objective and Methods: This study examined Cheng Guopeng (程國彭)'s understanding of Shanghan Disease (傷寒病) through <Yixue xinwu (醫學心悟)>, created tables based on this, and these tables were compared with <Shiyong zhongyi neike biaodian (實用中醫內科表典)>'s table on Six Meridian Pattern Identification (六經辨證). Results and Conclusion: 1. <Yixue xinwu> and <Shiyong zhongy neike biaodian> were mostly similar regarding the pathology and the Six Meridian Pattern Identification of Shanghan Disease. However, <Shiyong zhongyi neike biaodian> selected terms that encompass internal medical diseases rather than terms that refer only to infectious diseases. 2. About Taiyang meridian disease (太陽 經病), <Yixue xinwu> recognized the existence of Wen bing (溫病) and Re bing (熱病), but did not regard them as True Shanghan Disease (正傷寒), and differentially diagnosed them as Similar Shanghan Disease (類傷寒). 3. About Yangming meridian disease (陽明 經病), <Yixue xinwu> understood this as a meridian transmitted heat-syndrome in the interior (傳經 裏熱證), and created a new Radix Puerariae Decoction (葛根湯). This prescription has the same name as the <Shanghanlun (傷寒論)>, but it has a different drug composition and indications. 4. About three-In meridian disease (3陰 經病), <Yixue xinwu> always divided it into two categories: meridian transmitted heat-syndrome in the interior (傳經 裏熱證) and meridian stroked cold-syndrome in the interior (直中 裏寒證). However, <Shiyong zhongyi neike biaodian> described Taiin disease (太陰病) as Spleen-stomach deficiency cold-syndrome (脾胃虛寒證). This means that meridian transmitted heat-syndrome in the interior (傳經 裏熱證) does not exist among Taiin disease.

• Journal of Physiology & Pathology in Korean Medicine
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• v.17 no.5
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• pp.1157-1176
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• 2003

The following conclusions are induced from a study on the acupuncture therapy depending on hyungsang of the persons. The study is made on the basis of 'Internal classic (內經)& and &Clinical Lectures by Dr. Jeesan&. The acupuncture originated from the treatment of spasm with numbness in the southern area. The acupuncture is basically a remedy for the exterior disease of meridian but also it can be a cure for the interior disease of Jang and obstinate disease with accurate method. Three mechanisms of acupuncture are described in 'Internal classic'. The first is to make meridian circulate smoothly. The second is to regulate Ki and Hyul. The third is to regulate points through which the meridian-Ki goes in and out smoothly or adversely. There are two ways of acupuncture in 'Internal classic'. One is based on pulse and symptom and the other on the Hyungsang. The former is more generally used therapy, to which depletion method, Asi point method(阿是穴 療法), Inyoung-kigu pulse comparison method (人迎氣口脈法) and method depending on jang-bu disease belong. Acupuncture is done on Su points(輸穴) and back-su point(背兪穴) in case of jang-disease. In case of bu-disease, the treatment is done on Hap points(合穴) and Mo-points(募穴). The latter includes two methods; one according to invariable Hyungsang. And the other to variable Hyungsang. The method of acupuncture according to invariable Hyungsang usually selects Won-points(原穴). Different Hyungsang requires different method of acupuncture; In case of Dam type, the acupuncture is mainly practiced on four-Kwan points with reinforcing and reducing methods achieved by the direction of the needle tip pointing to. In case of Bangkwang type, the acupuncture is usually done on Jungwan(中脘) and Poongyung(豊隆) with reinforcing and reducing methods by means of respiration. In case of female, more effective are the acupoints on the right and lateral parts of the body selected on the basis of five su-points of the twelve meridians matching the heavenly stems and earthly branches. In case of male, more effective are the acupoints on the left, front and rear parts of the eight extra meridians. In case of acupuncture to the person with Hyungsang of five jang and six bu, each person's intrinsic Hyung, color, pulse, must be observed. Because symptoms of jang-bu disease also must be checked up. Acupuncture is done on the Won-points of the meridians related to the jang and bu where the disease starts. The disease of five jang is so obstinate that it requires both of medication and acupuncture for a long time. In case of acupuncture to the person with Hyungsang of animal types, diagnosis is made on the basis of shape, temper, function and color. And the treatment is given on the Won-points of corresponding exterior and interior meridians. For the fish type, the acupuncture is done on the kidney meridian of foot-soyin and the urinary bladder of foot-taiyang. For the bird type, on the heart meridian of hand-soyin, the pericardium meridian of hand-gualyin, and the small intestine meridian of hand-taiyang For the deer type, on the liver meridian of foot-gualyin and the gallbladder meridian of foot-soyang. For the turtle type, on the lung meridian of hand-taiyin and the large intestine meridian of hand-yangmyung.

• Journal of Korean Medical classics
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• v.13 no.1
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• pp.269-303
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• 2000

The xin(心) has various meanings in ${\ll}$Huangdineijing(黃帝內經)${\gg}$ but they sometimes contradict each other. This thesis divided the xin into the meaning and the Zang-xiang(藏象), and then analyzed the xin's notion in detail. The concept of the xin in ${\ll}$Huangdineijing(黃帝內經)${\gg}$ is sorted out into : the notion of space, yin-yang five elements(陰陽五行) and shen(神) The xin is the upper part of body and it possesses the character of yang(陽). So the concept of the breast has originated from this character and it rightly belonged to the top. The xin is assigned to fire among five elements, 'chang(長)', which has the energy of moving forward, noon at a day when yang-qi(陽氣) is properous and shows 'gu(鉤)' & 'keo(矩)' in pulse condition. The xin possesses the character, 'Taiyang of the yang(陽中之太陽)' along with the notion of space combined with five elements. That is, the notion of upper space means 'of the yang(陽中)', and, fire in five elements means 'yang'. This is similar to '=(Taiyang)' of Sasang(四象) at ${\ll}$the Book of Changes(周易)${\gg}$ Since the xin puts shen(神) in order, actions of spirit have effect on the xin. And it depends whether the sense of vitality is broad or narrow. The xin related with broad sense of spirit is 'monarch of the organs(君主之官)'. Therefore it has control over the human body. As it also directly effects the life or death, Pericardium(心句) substitutes the xin and protects the external invasion. In Shi-er-won(十二原) and Bonsu(本輸), instead of the Xin Channel the Pericardium Channel was used in healing patients. The xin can be interpretable as the mind, because the xin includes spirit. The mind can be distinguished into 'desire' and 'state of profound reason'. In ${\ll}$Huangdineijing(黃帝內徑)${\gg}$, the disease of the xin caused by emotion was mentioned many times. This emotion is 'desire' which resorted to the sentiment. The reason one mind has both character is; man preserves given principle (reason) and emotion reveals via the reason exercised. The above is about the xin related with the broad sense of vitality. Concerning the narrow sense of vitality, one of the five vitalities is stored with the others away in the five solid organs. Then it takes part in the operation of five body constituents and it is linked with the personified description of five solid organs. The xin, spleen, stomach and kidney are 'the ground of life'. Spleen and stomach are the origin of making qi and blood, which 'means the ground after birth'. Kidney keeps the essence of life, and manages the growing and generative function of human body. The xin keeps 'Shin-myung(神明)', in other words, it has control over and supervise whole activity of body. Therefore xin's role is needed for the appropriate working of spleen, stomach and kidney. And 'Shin-myung' is its motive power. In ${\ll}$Huangdineijing(黃帝內經)${\gg}$, the reason why xin was assigned to September and October is that yang-qi of the human body goes to the inner part, with xin at the same time. This explains that yang-qi of the human body is adapted to change of season and goes into xin-fire(心火) in order to get away from the cold. In this case, heart means more inner part than liver, spleen and lung. Mengzi(孟子), philosopher of the China's turbulent ages emphasized the thinking function of xin. Sunzi(荀子) asserted that xin is 'heaven monarch(天君)' and the other organs are 'heaven rninisters(天官)'. This conception is similar to 'monarch of the organs' of ${\ll}$Huangdineijing(黃帝內經)${\gg}$. After the Ming Dynasty, commentators of Huangdineijing(黃帝內經) explained the heart, as 'monarch of the organs', or 'the master of body(一身之主)'. This was due to the influence of Sung Confucianism.

• Journal of Sasang Constitutional Medicine
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• v.8 no.1
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• pp.247-294
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• 1996

By means of the statistical data which has been collected with newly revised QSCC made use of the outpatient group examined at Kyung-Hee Medical Center and an open ordinary person group, the author proceeded statistical analysis for the validation study of the revised questionnaire itself. First, check the accurate discrimination rate by performing discriminant analysis on the statistical data of the patient group. And next, sought T-score by applying the norms gained in process of standadization of the open ordinary person group to the Sasang scale score of the outpatient group and investigated the distinctive feature between the subpopulations which was devided in the process of multivarite cluster analysis. The result was summarized as follows ; 1. The validity of the questionnaire was established through the fact that the accurate discrimination rate the ratio between predicted group and actual group was figured out 70.08%. 2. At the profile analysis the response to the relevant scale showed notable upward tendency in each constitutional group and therefore it seems to be pertinent in the field of constitutional discrimination. 3. In the observation of the power of expression through the profile analysis of each constitutional group the Soyang group demonstrated the most remarkable outcome, the Soeum group was the most inferior and the Taieum group revealed a sort of dual property. 4. What is called the group of seceder out of three subpopulation of each constitutional group distinguished definitely from the contrasted groups at the point of the distinctive profile feature and the content is like following description. (1) The seceder group of Soyang-in showed considerably passive disposition differently from general character of ordinary Soyang group and an appearance attracting the attention is that they demonstrated comparatively higher response at Soeum scale (2) The seceder group of Taieum-in gained low scores in general that informed the passive disposition of the group and the other way of the general property of Taieum group which showed accompanied ascension in Taiyang-Taieum scales they demonstrated sharply declined score at Taiyang scale (3) The seceder group of Soeum-in demonstrated distinctive property similar to the profile feature of Soyang group and it notifies that the passive property of Soeum group was diluted for the most part. According to the above result, the validity of newly revised questionnaire has been proven successfully and the property of seceder groups could be noticed to some degree through the profile analysis on the course of this study. The result of this study is expected to use as a research materials to produce next edition of the questionnaire and it is regarded that further inquisition about the difference between the seceder group and the contrasted group is required for the promotion of the questionnaire as it refered several times in the contents of the main discourse.