• Journal of Korean Medical classics
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• v.29 no.3
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• pp.81-99
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• 2016

Objectives : In this study, the meaning of Wuxing(五行) and Ganji(干支) in Suwenrushiyunqilunao (素問入式運氣論奧) and Wuxingdayi(五行大義) is reviewed to compare the interpretations of Wuxing and Ganzhi. Methods : The explanations of Wuxing, Sipgan(十干) and Sibiji(十二支) in the chapters of Suwenrushiyunqilunao and Wuxingdayi were studied to find different points of view. Results : Suwenrushiyunqilunao explained the meaning of Wuxing and Ganji using expression and metaphors of Yinyangwuxing(陰陽五行) theory while Suwenrushiyunqilunao describe their fragmentary characters. Also, Suwenrushiyunqilunao attached each one of Wuxing to substance(質), rule(理), shape(形), nature(性), righteousness(義). Conclusions : The differences of the explanations between the books point that there has been a deepening understanding of Yinyangwuxing and developments of Yunqixue(運氣學) in about 500 years from the publication of Wuxingdayi.

• Journal of Korean Medical classics
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• v.32 no.2
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• pp.17-31
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• 2019

Objectives : Understanding the Ten Stems and Twelve Branches is necessary to grasp the laws of change in Heaven and Earth. Methods : Based on relevant contents in East Asian classics, the Yin Yang, Sibling Wuxing, Husband-Wife Wuxing combinations as well as Mutual Collision and Zangfu combination were examined. Results & Conclusion : Yin Yang combination of the Ten Stems are divided according to odd/evenness. The Sibling Wuxing combination is categorized according to one life cycle of vegetation, resulting in Jia Yi Wood, Bing Ding Fire, Wu Ji Earth, Geng Xin Metal, Ren Gui Water. The Husband-Wife Wuxing combination of the Ten Stems are Jia Ji Earth, Yi Geng Metal, Bing Xin Water, Ding Ren Wood, Wu Gui Fire, which corresponds to the principles of the Duihuazuoyong Theory. Within the Husband-Wife Wuxing combination lies three principles which are Yin Yang combination, Mutual Restraining combination, and the Yang Stem restraining the Yin Stem. The Mutual Collision of the Ten Stems are Jia and Geng, Yi and Xin, Ren and Bing, Gui and Ding against each other. In matching Zangfu to the Ten Stems, Jia matches with Gallbladder, Yi matches with Liver; Bing matches with Small Intestine, Ding matches with Heart; Wu matches with Stomach, Ji matches with Spleen; Geng matches with Large Intestine, Xin matches with Lung; Ren matches with Bladder, Gui matches with Kidney. : When the adjacent vectors are extracted, the count-based word embedding method derives the main herbs that are frequently used in conjunction with each other. On the other hand, in the prediction-based word embedding method, the synonyms of the herbs were derived.

• Journal of Oriental Neuropsychiatry
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• v.17 no.3
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• pp.77-85
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• 2006

The Mandala art therapy is used as a clinical method for helping patients to perceive their internal existence and to maintain harmonious between body and mind. Despite the fact that Mandala is congruous with the oriental philosophy, there are few studies that approach Mandala from the view point of the oriental medicine. Method : This study looks into the Maudala art therapy from the perspective of Yin-Yang Wuxiug(陰陽五行) and examines the possibility of using Mandala art therapy in the oriental medical practice. Results : In Analyzing the symbols of Mandala, the lines can be interpreted in terms of Yin and Yang, and the preferences for colors and the style of expression can be interpreted in terms of the body organs associated with colors and emotions in Wuxing. In addition, the clinical effects of Mandala, such as body-mind harmony and self-examination, are congruous with the Suncbeondo(先天圖) of the oriental medicine primer. Conclusion : The Mandala art therapy bas a potential to be used for medical diagnosis and treatment in the oriental medicine. Therefore, it is necessary to research and develop various Mandala art programs and assess their effectiveness through applications to medical cases.

• Journal of Korean Medical classics
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• v.25 no.3
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• pp.79-116
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• 2012

Objective : Zhao Xian-Ke(趙獻可) was a doctor in the Ming(明) Dynasty. His representing book is "Yiguan(醫貫)". It is considered as a requirement to study the Mingmen academy(命門學說). "Xuanyuanfulun(玄元膚論)", volume I of "Yiguan" intensively mentions his medical viewpoint. The study investigates Zhao's medical perspectives by studying "Xuanyuanfulun". Method : "Xuanyuanfulun" is translated. "Yiguan" published by Chinese Medicine(中國中醫藥) Publish was used as basis. "Yiguan" published by Xuexiao(學苑) Publish was used for reference. I checked and researched for several parts shown in "Suwen(素問)" and "Lingshu(靈樞)". I researched for 'Master(主)' of a human being. Result : 1. 'Master' of a human being is intangible Huo(火) in Mingmen. 2. It may be hard for me to assent to the opinion of Zhao Xian-Ke that the inferior twelve organs should be regarded as inferior eleven organs naturally. 3. Yinyang(陰陽) is to relatively cope with a situation and its wonders are within Wu(無). 4. The study emphasizes the importance of Yang, Huo and Qi(氣). 5. The study separates the date (year, month, date and time) into yin and yang and the causes of an illness are found based on the concept and its treatment shall be performed. 6. Among Wuxing(五行), Shui(水) and Huo are especially important. 7. There are intangible Shenshui(腎水) and intangible Xianghuo(相火) separately from the Shui and huo of Xinshen(心腎). Conclusion : The medical philosophy of Zhao Xian-Ke has been deeper. In addition, it will provide much help while understanding volumes 2 - 6 of "Yiguan" and apply to the clinical tests. I think it is not the problem, which is the right meaning of 'Master' in the "Xin is monarch of the organs" of "Suwen Linglanmidianlun(靈蘭秘典論)" or 'Master' that concerned by Zhao Xian-Ke, but it is just the different sight of the human being.

• The Journal of the Society of Korean Medicine Diagnostics
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• v.13 no.2
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• pp.1-13
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• 2009

Objectives: Huangdineijing, the major classic of Oriental Medicine, preserves several precedent diagnostic classics and it's methods. Qihaishu (奇咳術), is a name of such classic, and the name of it's essential method at the same time. Up to now, the whole features of that method has not been unveiled. In the present thesis, I presented some clues to figure out the method - Qihaishu. Methods: By comparison of some articles in Canggongliechuan (in Shiji) (史記倉公列傳) to those of Huangdineijing Suwen (黃帝內經素問), I reconstructed the diagnostic steps of Qihaishu. Results: It was proved that Qihaishu method was carried by comparison of left and right arterial pulse under the Wuxing (五行) context. Conclusion: Qihaishu is not a set of knowledge describing the features of diseases, but a pulse palpation method to get prognosises.

• Journal of Korean Medical classics
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• v.6
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• pp.144-169
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• 1993

As a result, a study of honshu(本輸) theory of Huangdineijing(黃帝內徑) was led to the next conclusions. 1. In Huangdineijing(黃帝內徑), the connection of bonshu(本輸) flows and jingmai(經脈)'s can be compared to that of the earth's surface water flows and subterranean's. Bonshu(本輸) exists on qi flows which is formed in consquence of running over of twelve jingqi(經氣) and fifteenth luoqi(絡氣) in four extremities. 2. While jingluo(經絡) is composed of twelve mai(脈), bonshu(本輸) is composed of eleven mai(脈), it is because xin(心) has no disease and also has no bonshu(本輸). Bonshu(本輸) is used to treat disease of viscera and entrails, and frequently used in autumn and winter, also used when the outer layer or the inner layer of human body is become a fighting area of zhengxie(正邪). Physiologically, jingmai(經脈) nourishes the whole body and it's acting is prospered in four extremities. Bonshu(本輸) flows is just described as the process of gathering and storing the fruits of jingmai(經脈)'s acting. 3. In wuxing(五行) attachment of bonshu(本輸), from a ti(體) point of view, jing(井) xing(榮) shu(兪) jing(經) he(合) is oderly attached to shui(水) mu(木) huo(火) tu(土) jin(金), and from a yong(用) point of view, which is divided into two, bonshu(本輸) of yang(陽) area is oderly attached to jin(金) shui(水) mu(木) huo(火) tu(土), while bonshu(本輸) of yin(陰) area is oderly attached to mu(木) huo(火) tu(土) jin(金) shui(水). 4. Huangfu mi(皇甫 謐) had stated the bonshu(本輸) of xin(心) in Jiayijing(甲乙經), his writings, and therefore have faded the meaning of the concept of Huangdineijing(黃帝內徑)'s "only xin(心) has no bonshu(本輸)". Hua shou(滑 壽) had stated bonshu(本輸) in oder of jingmai(經脈) flows in his writings, Shisijingfahui(十四經發揮) and therefore completely have faded the meaning of Huangdineijing(黃帝內徑)'s bonshu(本輸).

• (The)Study of the Eastern Classic
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• no.71
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• pp.99-128
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• 2018

Zhōuyì周易 is intended to explain the affairs of human beings by observing the images and works of all things in the universe, abstracting them into the $b{\bar{a}}gu{\grave{a}}$八卦, calculating the process and inducing the outcome by the method of stalk divination, in which this paper finds the origin of natural scientific thought of Zhōuyì. The way of Zhōuyì's thought on the natural science is distinguished from that of the Western's. In the West, people dismantled the objects into the parts until they reached the atom and analyzed them by the principle of causality to draw an axiomatic truth. In the meantime Zhōuyì observed and studied the dynamic functions and changes of all things for the convergence of the whole. While the way of Zhōuyì's thinking could have not contributed to the development of modern scientific development, that of the West overwhelmed Asian development passing through the period of enlightenment during 16-17 century. This paper tries to articulate the points where Zhōuyì can share its theory with the contemporary science by finding the traces of scientific thoughts in Zhōuyì. It encounters its ground from the methodology of natural science and scientific statements proposed by Zhōuyì. The essential concepts of Zhōuyì are induced from all things in nature. This can be considered as the idea of '法自然'(emulating the patterns and examples from nature). Also they observed the images and changes seen by the habits of animals, plants and human beings to sense and perceive their laws. These are regarded as the methodology of natural science in Zhōuyì. As a book of divination, the way of stalk divination is designed to calculate the future by using the system of 'numbers'. 'tàijí太極', ' yīnyáng陰陽', 'four symbols四象', '$b{\bar{a}}gu{\grave{a}}$八卦' and 'wǔxíng五行' are the essential concepts of Zhōuyì to represents the dynamic phenomena and changes of the natural order. Among them '$b{\bar{a}}gu{\grave{a}}$八卦' is a presentment to explain the structure of the world not by the individual analysis of things but by the unification of the whole through the contradictions and interchanges among them to reach the new orders. As of now, the studies of Zhōuyì in Korea have focused on the traditional perspectives, such as political and ethical philosophy. Some of recent studies, having interpreted Zhōuyì with scientific inclination have generated controversy 'Can Zhōuyì be a science?', for which scholars have hard time to reach the agreement. This paper tries to find the headwaters of the contemporary natural science by elaborating the methodology of natural science stated in Zhōuyì.