• Journal of Korean Medical classics
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• v.36 no.2
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• pp.77-96
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• 2023

Objectives : The purpose and application method of the five kinds of Gagamjeong-gisan in the Onbyeongjobyeon were analyzed and their significance was examined. Methods : First, contents within medical texts on the Gwakhyangjeong-gisan, the original formula for the Gagamjeong-gisan were analyzed. Next, application, symptoms and pathogenic mechanism, treatment principle, composition of the Gagamjeong-gisan as written in the Onbyeongjobyeon were analyzed. Characteristics of each formula as deduced from this process were compared and examined. Results : The Gwakhyangjeong-gisan covers both external contraction and internal damage, applied regardless of external or internal symptoms. It restores the Yang qi of the Spleen and Stomach, balancing the Zheng qi to respond to the external qi. The Gagamjeong-gisan takes after the Gwakhyangjeong-gisan, reflecting such properties. However, the latter differs in that it excludes ingredients unfit for treating dampness-warmth, and uses different application methods according to the level of discharge of dampness pathogen. Conclusions : The Gagamjeong-gisan is modified from the Gwakhyangjeong-gisan, which is applied to cold damage and internal damage to better treat warm disease. It can be said to have acted as a bridge for warm disease scholars in composing formulas that deal with dampness-heat disease.

• Herbal Formula Science
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• v.17 no.2
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• pp.1-20
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• 2009

The purpose of this study was to examine how exterior-relieving herbs are blended by each prescription with emphasis on Internal disease range of Donguibogam by limiting Wind herbs in exterior-relieving herbs to apply exterior-relieving herbs to internal diseases. Prescriptions mixed with exterior-relieving herbs is a prescription adding Bojungikgitang, Yijintang, Yimyosan, Yukilsan and Gilgyeongjigaktang. The mixed exterior-relieving herbs were diversely operated according to each prescription or medicines. However, the mixed exterior relieving herbs were mixed for rising yang & tonifying qi(升陽益氣) for the most part. The exterior-relieving herbs mixed with prescriptions had the total 15 kinds, Bupleuri Radix, Cimicifugae Rhizoma among them were mixed with prescriptions for the most part. In addition, two-kind mixed exterior-relieving herbs were utilized in order of Bupleuri Radix Cimicifuga Rhizoma and Bupleuri Radix Cimicifugae Rhizoma Notopterygii Rhizoma Ledebouriellae Radix. Taken together, Wind herbs is applied several purpose, so that it can contribute to treatment and prevention of internal diseases in present-day.

• Journal of Sasang Constitutional Medicine
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• v.10 no.1
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• pp.25-40
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• 1998

Sasang Constitutional Medicine is the constition medicine and the basis which constitution reveals is the distinction of the nature and emotion. Therefore the theory of the nature and emotion is the foundation which Sasang Constitution Medicine is coming into being. The author studied the progress that the distinction of the nature and emotion was formed and analized the phenomenon presented by the distinction of it as the principle of the movement of Yin and Yang. The results are following; 1. The beginning of the operation of the nature begins from some one part(cho ; 焦) among four part. That consists of the first factor of constitution-revelation. In accordance with the distinction of the nature, the second factor, that is the distinction of the emotion is determined and the united distinction of the nature and emotion presents the Sasang constitution. 2. The operation of the nature and emotion is the movement of Qi by the property of Yin and Yang and that is the phenomenon presented by the logical and scientifical law. 3. The ontology of Lee Je-ma is Qi-monism. 4. Four emotion(Sorrow, Anger, Joy, Presure) are not partional concept of the emotion but total concept which include all of it.

• Journal of Haehwa Medicine
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• v.10 no.1
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• pp.79-92
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• 2001

According to the literatural study on the Acupuncture & Moxibustion and Traumatherapyof hysterorrhea, the results were as follows. 1. The acupuncture & moxibustion of hysterorrhea is focussed on bloody uterine discharge, leukorrhea and we must carefully diagnose the etiology & the machanism of disease. 2. The causes of hysterorrhea are dampness, impairment of seven emotion, irregular food intake, excessive intercourse and they are impotantly related to liver, spleen, kidney, the ren channel, the chong channel. 3. The diagnosis is grossly divided into the flowing downward of damp-heat, the weaknessof the qi of the spleen, dificiency of yuan of the kidney and according to the each diagnosis, we should select adquate points representing the treatment of cooling(zhongji, yinlingquan, xingjian, etc), desiccation, heiping qi(qihai, zusanli, sanyinjiao, etc), tonificating yang (guanyuan, mingmen, shinshu, etc). 4. The moxibustion is the warming the lower jiao and eliminating the cold, the points are the mingmen point, the zhongji point, the guanyuan point, etc. 5. Besides the acupuncture & moxibustion of hysterorrhea, we can make use of acusetor, ear acupuncture, endermosis, dong shi shen fa. 6. As of traumatherapy of hysterorrhea, fumigation,abluent and soppository are generally used. and the prescriptions as GAMISASANGSAN, BANSUKSAN are used. 7. The medical herbs used on the treatment of hysterorrhea are the tonificating yang, dissipeting, desiccating medicines generally composed of CNIDII FRUCTUS, ALUMEN, ZANTHOXYLI FRUCTUS.

• Journal of Korean Medical classics
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• v.28 no.4
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• pp.57-63
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• 2015

Objectives : Through the analysis of the harmonization(和) thought in Traditional Chinese culture, and then excavate the theory and application of Harmonization Method(和法) in Huang Di Nei Jing(黃帝內經) and Shanghan Zabing Lun(傷寒雜病論). Methods : We find the harmonization(和) means harmony and neutral in traditional Chinese culture, including the harmony of society, the harmony of the mind and the body, and so on. Results : Huang Di Nei Jing(黃帝內經) emphasized the health status is moderate, the disease state is unbalance, preserving our health should keep the yin-yang equilibrium, treating disease should reestablish the equilibrium status, which establish the foundation of the theory of Harmonization Method(和法). Shanghan Zabing Lun(傷寒雜病論) created the methods of settlement and harmony, which is a precedent for the wide application of Harmonization Method(和法) for future generations, including to reconcile the interior-exterior and yin-yang, to harmony the ying-wei and qi-blood, to reconcile the activities of qi of internal organs. Conclusions : The harmonization(和) is the ideological foundation of the theory system of TCM and the Harmonization Method(和法). The Harmonization Method(和法) is an important treatment method for clinical practice of Traditional Chinese Medicine.

• Journal of Korean Medical classics
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• v.28 no.2
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• pp.61-66
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• 2015

Objectives : Through the analyze of formative factor of time sense and the vital movement temporal rhythm in Huang Di Nei Jing(黃帝內經). Methods : We find out the principle and methods of Chronomedicine and Health Preserving in Huang Di Nei Jing(黃帝內經), and this finding will direct the life nurturing for later generations. We find that time sense had been established in Huang Di Nei Jing(黃帝內經), which had yin-yang and five elements characteristic. Results : There have temporal rhythm of functions of zang-fu viscera, meridian and collateral, qi and blood. Based on the theory of correspondence between human body and natural environment, established principle of health maintenance about based on yin and yang, temporal rhythm of visceral qi. Conclusions : Established health maintenance methods based on time such as adjusting-spirit according to time, regular daily life, dietary regimen according to time, needling and moxibustion according to time. These methods will guide syndrome differentiation and therapeutic method and Medication which based on suitable time.

• Journal of Acupuncture Research
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• v.32 no.2
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• pp.147-167
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• 2015

Objectives : The aim of this study is to summarise pattern-identification of shoulder pain based on the classics of oriental medicine, current literature and domestic papers. Methods : The materials selected were sourced from the classics of oriental medicine, current literature and domestic papers which contained data related to pattern-identification of shoulder pain. The pattern-identifications were compared to determine the similarities, and these were classified. Results : Thirty-five studies were reviewed, and thirty-seven pattern-identifications were collated. These were classified into the following groups: wind-cold-dampness group(n = 8), blood stasis group(n = 3), phlegm group(n = 7), dual deficiency of Qi and blood group(n = 4), deficiency cold group(n = 2), liver-kidney deficiency group(n = 1) and meridian-collateral group(n = 12). Conclusions : On the basis of the classification of pattern-identifications, two groups of pattern-identifications for shoulder pain were suggested. The first group included the pattern-identification associated with a disease-cause, which included the wind-cold-dampness pattern(風寒濕型), blood stasis pattern(瘀血型), phlegm pattern(痰飮型), Qi-blood deficiency pattern(氣血兩虛型), deficiency cold pattern(虛寒型), and liver-kidney deficiency pattern(肝腎虧損型). The second included the pattern-identification associated with the meridian-collateral, which included the hand greater Yin meridian pattern(手太陰經型), hand Yang brightness meridian pattern(手陽明經型), hand lesser Yin meridian pattern(手少陰經型), hand greater Yang meridian pattern(手太陽經型), hand reverting Yin meridian pattern(手厥陰經型), hand lesser Yang meridian pattern(手少陽經型), and foot greater Yang meridian pattern(足太陽經型).

• Journal of Physiology & Pathology in Korean Medicine
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• v.36 no.3
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• pp.94-99
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• 2022

The discovery of biomarkers related to pattern identification (PI), the core diagnostic theory of Korean medicine (KM), is one of the methods that can provide objective and reliable evidence by applying PI to clinical practice. In this study, 40 diabetic patients and 41 healthy control subjects recruited from the Korean medicine clinic were examined to determine the human electrical response related to the deficiency pattern, a representative pattern of diabetes. Qi-Blood-Yin-Yang deficiency pattern scores, which are representative deficiency patterns for diabetes mellitus, were obtained through a questionnaire with verified reliability and validity, and the human electrical response was measured non-invasively using a bioimpedance meter. In ANCOVA analysis using gender as a covariate, the 5 kHz frequency resistance and 5-250 kHz frequency reactance were significantly lower in the diabetic group than in non-diabetic control group. In addition, the multiple regression analysis showed a positive correlation (R2=0.11~0.19) between the Yang deficiency pattern score and resistance value for the diabetic group; the correlation was higher at higher frequencies of 50kHz (R2=0.18) and 250kHz (R2=0.19) compared to 5kHz(R2=0.11). In contrast, there was no such significant association in the control group. It implies that bioimpedance resistance measured at finite frequencies may be useful in predicting Yang deficiency, which is closely related to diabetic complications by reflecting the decrease in body water content and metabolism. In the future, large-scale planned clinical studies will be needed to identify biomarkers associated with different types of PI in diabetes.

• Journal of Korean Medical classics
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• v.37 no.1
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• pp.1-24
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• 2024

Objectives : The objective of this study is to compare the properties of Mahuang and Shigao based on their similar effects and how they are manifested in formulas that include these medicinals. Methods : Descriptions of Mahuang and Shigao as written in the Shennongbencaojing, Mingyibielu, Bencaogangmu, Benjingshuzheng were analyzed to determine their similar traits. Formulas in which these medicinals were both used for their similar effects were analyzed. Results & Conclusions : Mahuang and Shigao, through their interaction, both communicate fluids, relieve stagnation, and draw out heat or Yang qi from the Yin part. These similarities influence each other, which is related to their common meridian tropism, the Lung Channel, to diffuse, purify and descend. The ten formulas that include the two medicinals were similar in that Yin and Yang were interactive. Of these, those that relieved stagnation were Maxingganshitang and Daqinglongtang. Those which communicated fluids and relieved stagnation were Yuebitang, Yuebijiabanxiatang, Yuebijiashutang, Xiaoqinglongjiashigaotang, Houpumahuangtang, and Wengetang. Those that drew out heat or Yang qi from the Yin part through interaction between Yin and Yang were Guizhieryuebiyitang and Mahuangshengmatang. Previous studies stated that Mahuang and Shigao are different and using both medicinals in the same formula would repress each other or balance each other out-this study focused on their common properties which resulted in the above-mentioned findings.

• 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.