• The Journal of Korean Obstetrics and Gynecology
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• v.22 no.3
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• pp.135-142
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• 2009

Purpose: Ojeok-san(Wuji-san) is one of the most frequently prescribed traditional medicine. To evaluate acute toxicity, ICR mice were treated with Ojeok-san(Wuji-san) administration. Methods: In this study, we investigated the acute toxicity of water-extracted Ojeok-san(Wuji-san). 0(control group), 1250, 2500, and 5000 mg/kg of Ojeok-san(Wuji-san) were orally administered to 20 male and 20 female for 14 days. We observed survival rates, general toxicity, change of body weight, and autopsy. Results: Compared with the control group, we could not find any toxic alteration in all treated groups (1250, 2500 and 5000 mg/kg). Conclusions: $LD_{50}$ of Ojeok-san(Wuji-san) might be over 5000 mg/kg and it is very safe to ICR mice.

• Journal of the Daesoon Academy of Sciences
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• v.34
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• pp.239-262
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• 2020

Reacting to Lu Jiu-yuan's teachings on "Wuji-Taiji," Zhu-Xi explicitly outlined his own viewpoints on the concept of "Taiji." Furthermore, he established a system of cosmological ontology based on them. Zhu-xi's main viewpoints and arguments on "Taiji" were fully understood and accepted by Lee Eon-jeok, who inherited and developed them even further. Lee Eon-jeok argued with Cho Han-bo, a thinker who contended against Lu Jiu-yuan (Son Sook-don) on the interpretation of "Wuji er Taiji" by deftly quoting Zhu-xi's point of view from Zhu-xi's standpoint. In modern times, Daesoon Thought has borrowed the concept of "Wuji" and "Taiji," and interpreted the original body of the "Dao" as "Wuji" to reveal a stationarity of the "Dao." This is interpreted as the specific creation of all things and the process of change, wherein Taiji represents the revealed activity of the "Dao." This development can be seen as an attempt by Daesoon Thought to clear away all suffering and enmity and open up a Later World of love and justice through an omnipotent Supreme God (Sangje) in times of desperate crisis of internal and external troubles.

• The Journal of Korean Obstetrics and Gynecology
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• v.22 no.4
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• pp.19-27
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• 2009

Purpose: This study was carried out to investigate the acute toxicity and safety of fermented Ojeok-san(Wuji-san) extract. Methods: To evaluate the acute toxity and safety, 0(control group), 1250, 2500 and 5000 mg/kg of fermented Ojeok-san(Wuji-san) extract were orally administered to 20 male and 20 female ICR mice. After single administration, we observed survival rates, general toxicity, changes of body weight, and autopsy. Results: Compared with the control group, we could not find any toxic alteration in all treated groups (1250, 2500 and 5000 mg/kg). Conclusions: $LD_{50}$ of fermented Ojeok-san(Wuji-san) extract might be over 5000 mg/kg and it is very safe to ICR mice.

• Journal of Pharmacopuncture
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• v.15 no.2
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• pp.24-30
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• 2012

This study compared Ojeok-san (Wuji-san in Chinese) decoctions produced using different extraction methods for variable times. Decoctions were extracted in pressurized or non-pressurized conditions for 60, 120, and 180 mins. We investigated the Ojeok-san extract yield, the total soluble solid content, the hydrogen ion concentration (pH), and the reference compound content. The extract yield and the total soluble solid content were higher in decoctions produced by non-pressurized extraction; both were proportional to the extraction time. The pH tended to decrease as the extraction time was increased in decoctions produced using both methods. After 60 and 180 mins, the levels of albiflorin, paeoniflorin, nodakenin, naringin, and neohesperidin were significantly higher in decoctions extracted using the non-pressurized method compared with those extracted using the pressurized method. After 120 mins, only cinnamaldehyde was extracted in a greater amount in pressurized decoctions compared with non-pressurized decoctions. The levels of paeoniflorin, ferulic acid, nodakenin, naringin, hesperidin, neohesperidin, and glycyrrhizin increased with time in non-pressurized decoctions. This study showed that the use of pressurized and non-pressurized extraction methods for different times affected the composition of Ojeoksan (Wuji-san) decoctions.

• The Journal of Korean Medicine
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• v.23 no.1
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• pp.67-82
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• 2002

Objectives: In recent years, extensive focus has been laid on adulteration of herbal medicine with heavy metals. This may be mainly due to soil contamination by environmental pollution. The objective of this study is to identify the contents of various heavy metals in the blood from Ohjeok-san (Wuji-san) Decoction (OD) treated-rats. Methods: For this study, 13 kinds of metals including essential and heavy metals, i.e. A1, As, Cd, Co, Cr, Cu, Fe, Hg, Mn, Ni, Pb, Se and Zn were analyzed by a slight modification of EP A methods and the following results are obtained. Results: 1. There was no significant difference between the OD-treated groups and control group in liver, kidney, bone, brain and weight, especially no significant difference at the 5th and 10th days in weight and the amount of food intake. 2. The amount of each metal analyzed in the blood were as follows; A1: 2.3~3.07 mg/l, As: 2.90~3.66 mg/l, Cd: 0~0.001 mg/l, Co: 0~0.01 mg/l, Cr: 0.40~043 mg/l, Cu: 0.93~1.88 mg/l, Fe: 414.35~464.46 mg/l, Hg: 0.01 mg/l, Mn: 0.10~0.17 mg/l, Ni: 0.01 mg/l, Pb: 0.03~012 mg/l, Se: 0.73 mg/l, Zn: 3.41~4.13 mg/l by groups, respectively. In control and experimental group, Experimental I and other experimental II, III, IV, and V groups, there were no significant differences. 3. The amount of non-toxic metals (A1, Co, Cu, Fe, Mn, Se, Zn) were $64.1{\pm}7.71{\;}mg/l$ in the control group and 60.70~67.58 mg/l in the experimental groups I, II, III, IV and V. The amount of Toxic metals (As, Cd, Cr, Ag, Pb) were $0.68{\pm}0.21{\;}mg/l$ in the control group and 0.57 ~ 0.66mg/l in the experimental groups. The total amount of metals were 32.35 mg/l in the control group and 30.48~34.12 mg/l in the test groups I, II, III, IV and V, respectively. Conclusions: There was no significant difference of metal concentration in the blood from the OD-treated-rats compared to those of the control group even if higher dosage (1~8 times the dosage for a person) of OD was administered. This may be mainly due to a decoction treatment which contains only supernatants filtered from the herb-mass after boiling. This indicates the legal limitation for metal concentration in herbal medicine must be applied according to different treatment methods of herbal medicine.

• Journal of Korean Medical classics
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• v.35 no.2
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• pp.33-49
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• 2022

Objectives : This paper aims to investigate the role of the sweet flavor within the contexts of 'pungent and sweet becoming Yang' and 'sour and sweet becoming Yin' and the meaning of the two concepts. Methods : Related contents in databases including the Siqu Quanshu were searched with 'pungent and sweet becoming Yang' and 'sour and sweet becoming Yin', whose understanding and application were examined. Results & Conclusions : The theories of 'pungent and sweet becoming Yang' and 'sour and sweet becoming Yin' originate from Cheng Wuji's comparison of the Gancaoqianjiangtang and Shaoyaogancaotang in the 29th verse of the Shanghanlun. The two terms first appeared in the Qing period among the Wenbing school. In other medical texts, the combination with sweet flavors could be found with salty, bitter and bland flavors other than with pungent and sour. The role of the sweet flavor in 'pungent and sweet becoming Yang' and 'sour and sweet becoming Yin' is to accomplish the dispersing and converging action slowly and effectively, by supplying energy in small amounts preventing it from happening too quickly, corresponding to its Earth nature of the Five Elements which harmonizes the Yin and Yang. While 'becoming Yin' and 'becoming Yang' could be understood as tonifying Yin and Yang, it could also be understood as 'doing Yin' and 'doing Yang', The specific actions differ according to herb and mixture. The point of distinction between the aforementioned tonification and that of medicinals that have Yin and Yang tonifying properties is that due to the other flavor that is matched with the sweet flavor, Qi is given motility which allows for tonification without stagnation.

• The Journal of Internal Korean Medicine
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• v.15 no.2
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• pp.318-346
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• 1994

A Bibliographical study was done about lumbago in oriental internal Medicine. The results are as follows. 1. Shenxu,sexual active, senile, Feng, Han, Shi, shiji, Tanyin and Qi lumbago are applicable to internal medical lumbago in oriental medicine, and Shenxu is essential pathogenesis. 2. Shenxu lumbago is characterized by continous pain, improved after chiropsia, deep pulse in Chi pulse, and used QingeWan, LiuweiDihuangWan and AnshenWan in herb-medicine. and Cortex Eucommiae, Radix Rehmanniae Praeparata and Fructus Psoraleae in drugs for the purpose of ZishenYijing, and related to lumbago caused by chronic prostatitis, calculus or tumor in kidney and diabetes mellitus. 3. Sexual active lumbago is dim-aching and weak pain in or after sexual life at low back and knee joint, and classified to Shenyang Buzu, ShenjingKuisun. GanshenYinxu and XinshenBujiao ; Liuwei Dihuang Wan, ZuoguiWan In herb-medicine. Cornu Cervi Pantotrichum, Fructus Lycii and Fructus Corni in drug were used for treatment. 4. Senile Lumbago is a kind of consumptive disease due to exhaused essential energy and caused by lack of Shenjing, Yangqi ; and described as repeated mild dim pain and ErzhiWan, QingeWan and MoyaoGao were used frequently, supposed to connected with osteoporosis, osteomalacia and osteoarthropathy deformons caused by aging. 5. Feng lumbago is attacked by Liuyin, and characterized by chilling and fever. stabbing pain from thoracic and lumbar vertebrae to pedes, and used WujiXan, XiaoxumingTang for treatment. Han lumbago is caused by cold's attacking Shenjing, distinguished for chilling,icing sense improved by heat on low back, and used WujiXan, JiangfuTang. Shi lumbago is caused by damp's inflowing Shenjing, described as stone-like lumbago which was subsided low back pain growing worse by gloomy rain, and used ShenshiTang. ShenzhuTang for the purpose of ZaoshiXingqi. And it is supposed that lumbago occured in the initial of urinary track infection was belong to those of Feng,Han and Sill's. 6. Sillji lumbago is caused by pathogen being in the spleen and the stomach, and used ChenxiangJiangqiTang, PingweiSan for treatment. And it is supposed that it belong to lumbago caused by gastrointerstinal disease such as peptic ulcer. gastroduodenal tumor and colonic inflammatory disease. 7. Tanyin lumbago is caused by Tanyin's flowing meridian, characterized by thoracolumbar verterber's heaviness, covered sense with something on low back and painless massage. Kuaiqi-drug are added to ErchenTang, DaotanTang for treatment, and it supposed that Tanyin lumbago's belong to that accompanied with metabolic disease such as obesity and gout. 8. Qi lumbago is caused by excessive stress such as melancholy and fury, described as multiple stabbing pain, an unexpected on and improvement, ranging back pain until flank and abdomine. Tiaoqi-drugs were added to RenshenShunqiSan, WuyaoShunqiSan for treatment, and it supposed to connecting with emotional lumbago such as hysteria, feigned illness and anxiety psychosis.

• Journal of Korean Medicine Rehabilitation
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• v.20 no.1
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• pp.141-152
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• 2010

Objectives : The purpose of this study is to compare with the effect of acupuncture treatment with or without indirect moxibustion treatment for acute ankle sprain. Methods : This study was carried out on the 48 patients who had been treated for acute ankle sprain from June 1st to November 30th 2009 in the Dept. of Oriental Rehabilitation, Pohang Oriental Medical Hospital, Daegu Hanny University. The patients were divided into 3 groups ; Group A took near acupuncture point_needling, Group B took remote acupuncture point needling, Group C took remote acupuncture point needling with indirect moxibustion. 3 Groups had been co-treated with rest, ice, compression and elevation(RICE) therapy, physical treatment and administered Ojeok-san(Wuji-san) extract granule. To evaluating the efficiency of each treatment, Ankle-Hindfoot Scale(AHS) and Visual Analogue Scale(VAS) were applied before treatment and after 3rd treatment. Results : In results, the AHS scores were increased and the VAS scores were decreased after 3rd treatment in all group. Also, AHS scores and the VAS scores of intergroup were showed no significant change. Conclusions : In this study, there is no significant effect between only acupuncture treatment and moxibustion co-treatment for acute ankle sprain.

• Journal of Korean Medical Ki-Gong Academy
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• v.19 no.1
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• pp.43-98
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• 2019

Objective : The purpose of this study is to propose adding Wǔjī(五積) to KCD. Methods : The pathological details of Wǔjī(五積) mentioned in the classic literatures were extracted and compiled to provide the basis that Wǔjī(五積) should be registered in the KCD. Conclusions : 1. Jī(積) is a very important pathological and clinically element of Korean Medicine. So not only Shíjī(食積) but also Wǔjī(五積) should be registered in the KCD. 2. We suggest adding Wǔjī((五積) to the U-Code 64~71 of the KCD due to its pathological nature. 3. If Wǔjī((五積) is registered in the KCD, it will provide a more systematic and objective approach to Jī(積) in the future, and it is expected to provide an opportunity to drastically enhance the performance of Korean Medicine treatments for cancer or tumors by forming various and extensive big data. 4. Regardless of whether or not Wǔjī((五積) is added to the KCD, the clinical and pathological re-establishment of Wǔjī(五積) should be performed in accordance with the present period and social situation through continuous and extensive clinical research about Jī(積).

• (The)Study of the Eastern Classic
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• no.66
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• pp.251-276
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• 2017

This article is an attempt to identify the difference between "Oneness between Heaven and Man(天人合一)" thought proposed by Zhoudunyi(周敦?) in 'Taijirushuo(太極圖說)' and "Cheon-In-Sim-Seong-Haap-Il(A diagram about Unifying Heaven, Human, and Mind-and-Heart)(天人心性合一)" thought presented by Kwonkun(權近) in 'Ip-Hak-Do-Seol(入學圖說)'. Oneness between Heaven and Man thought, which have developed into practical ideas centered on self-cultivation theory, have a philosophical depth and logical system by Zhoudunyi(周敦?) with 'Taijirushuo(太極圖說)' in order to summarize the metaphysical cosmology and the treatise of human nature in Dynasty Song. Zhoudunyi established the concept of Wuji(無極) corresponding to Heaven(天), and suggested unified cosmology of 'Wuji(無極)-Taiji(太極)-Yin and Yang(陰 陽)-Five elements(五行)-Human(人間)-Everything(萬物)'. His cosmology is the perception that heaven, the creator of all things, is the relationship of unity, which is connected by man as the creature and the Order(命)and Nature(性). Thus, when people restores one's nature and realized that it is a mandate from Heaven, he said that heavenly unity can be realized and become a Saint(聖人). The idea of Zhoudunyi(周敦?) comes to Zhu Xi(朱熹) about 120 years later and it is concluded to be converged the Neo-Confucianism with Lichi theory. Accordingly, Zhoudunyi(周敦?) is evaluated as the master of the Neo-Confucianism to posterity. KwonKun suggested the idea of "Cheon-In-Sim-Seong-Haap-Il(A diagram about Unifying Heaven, Human, and Mind-and-Heart)(天人心性合一)" in 'Ip-Hak-Do-Seol(入學圖說)' at the end of Goryeo Dynasty. KwonKun's "Cheon-In-Sim-Seong-Haap-Il" thought is logically coherent by adding an element of the doctrines of Chu-tzu to his teacher Yi Saek's "Chun-In-Mu-Gan" and arranging that the functions of my mind and Li(理) are all together. Whereas Zhuodunyi is concerned with the creation principle of the universe and all things, KwonKun mainly cares about Heaven(天), Human(人), and Heart (心), and Nature(性) in the view of psychology. In addition, he suggested that "Cheon-In-Sim-Seong-Haap-Il" can be achieved by self-cultivation centered of Gyeong-thought(敬思想). The idea of KwonKun has become a stepping stone to the development of the doctrines of Chu-tzu based on psychology. His ideas came to Yi Hwang about 150 year later, and are integrated into four clue-seven emotion (Sadan Chiljung四端七情) thesis and Gyeong-thought(敬思想). However, unlike the Zhoudunyi, KwonKun is not properly evaluated despite his academic accomplishments.