• Herbal Formula Science
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• v.25 no.2
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• pp.303-324
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• 2017

Objectives : Consumptive is an unhealthy condition that are caused by lack of blood and essence, and that means also some stages of chronic diseases. The purpose of this study is to analysis 108 Prescriptions of Consumptive part in Dongui Bogam. Methods : The 108 Prescriptions of Consumptive part in Dongui Bogam analysed frequency of basic prescriptions, symptoms of prescriptions and the pathology. Results : Ssangbohwan, Yiuihwan, Gamrihwan were used for tonifying were mostly used as basic prescriptions in whole Consumptive part respectively. There are common symptoms in consumptive part in Dongui Bogam. That symptoms are "tidal fever, night sweating, nocturnal emission, cough, sputum, skinny body, weak pulse, spontaneous sweating, deafness, dim vision and tuberculosis". Qi blood(yin yang) pathologies in prescriptions on consumptive part are "yin deficiency, yin deficiency with effulgent fire, yang qi deficiency, dual damage of qi and blood, non-interaction between fire and water, collapse of yang and exhaustion of yin, less blood". viscera and bowels pathologies in prescriptions on consumptive part are "heart and kidney deficiency, spleen-stomach weakness, spleen and kidney great deficiency, weakness of kidney qi, meridian waste in heart, spleen and kidney, damage in heart and lung". Conclusions : As a result of Study on Analysis all Prescriptions of Consumptive part in Dongui Bogam, We can understand more about basic prescriptions, symptoms of prescriptions and the pathology that are using for curing consumptive. We expected that this study will can help to give rationale for future study of consumptive caring.

• Journal of Acupuncture Research
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• v.32 no.4
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• pp.103-107
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• 2015

Objectives : This study was performed to understand the meaning of acupuncture at sea point in an sprain in orther to Yin Gi. Methods : We have researched some oriental books and articles about ankle sprains, Kyung Keun, acupuncture and five su point. And we investigated the meaning between the sea point and Yin Gi in acupuncture of an ankle sprain. Results & Conclusions : In other to Yin Gi, using the sea point in an ankle sprain, there are two meanings. One is decreasing pain through regulating UmYang, and the other is regulating the mobility of the ankle joint using Kyung Keun.

• Journal of the Korean Society of Costume
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• v.53 no.8
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• pp.81-89
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• 2003

This study is to consider both the eastern and western concepts of colors focusing on the five colors(Blue, Red, Yellow, White, Black) derived from the principles of Yang and the Five Elements, which are the traditional philosophy of the East and to analyze the modern fashion on the basis of the theoretical background. This study is summarized in the following. The eastern color concept has been formed by the influence of the principles of Yin and Yang and the Five Elements, which explain the generation and extinction of the universe. When it comes to the five colors, the symbolism of the east and west has much in common relatively. Concerning the rule of the five colors match, both the rules of the east and west are highly similar with each other. As mentioned above, the study shows that the five colors concepts and match rules between the east and west have much in common. There is a high possibility to connect the compatibility and incompatibility of the eastern five colors with scientific western theory of color harmony.

• The Journal of Internal Korean Medicine
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• v.26 no.3
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• pp.615-625
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• 2005

Objectives : Poststroke depression is a frequent and specific entity that impaires the rehabilliation and functional recovery of patients with hemiplegia. The author evaluated the effect of Banhahubak-tang(Banxiahoupotang) in patients with poststroke depression. Methods : 38 patients suffering from poststroke depression(determined by Diagnostic and Statistical Manual of Mental Disorders, revised. 3rd edition. and Beck Depression Inventory[BDI] cutoff $point{\geqq}10$) in Kyunghee Oriental hospital were randomized into two groups; treatment group(n=19) and control group(n=19). The treatment group was prescribed with Banhahubak-tang(Banxiahoupotang) three times a day fur a week. Control troop was prescribed with other herbal medicines used for stroke Patients three times a day for a week. Patients were evaluated by use of BDI scale, Modified Barthel Index, Depression of Ki score, Yin syndrome score, and Yang syndrome score. Among 38 patients, 24 patients got BDI scores above 21, which is the cut-off score for depression in Korean. The same procedures and assessments described above were applied. Results : Treatment group did not significantly improve compared with control group. Results yielded only slight significance (P=0.086). Especially. patients with poststroke depression as yin syndrome improved more significantly on BDI than those classified as yang syndrome. When BDI cutoff point for depression was defined as being ${\geq}\;21$, treatment group did not significantly improve compared with control group(P=0.114). However, patients with poststroke depression classified as yin syndrome were also significantly improved on BDI than those classified as yang syndrome. Conclusions : This study suggests that Banhahubak-tang(Banxiahoupotang) is significantly effective in patients with poststroke depression classified as yin syndrome.

• The Journal of Korean Medical History
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• v.18 no.2
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• pp.137-187
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• 2005

This thesis study of the medical concept Qiu Zheng Lu (求正錄) is discussed in the Lei Jing Fu Yi (類經附翼), a book authored by Zhang Jie Bin (張介賓) a medical doctor during the Chinese Ming (明) dynasty (1368-1683). The meaning of Qiu Zheng Lu (求正錄) is "searching for the rightness." In his book Zhang Jie Bin (張介賓) intended to clarify Qiu Zheng Lu (求正錄) by delineating the concept into four categories. These are: Sanjiao Baoluo Mingmen Bian (三焦包絡命門 辨) the theory of the triple warmer, the Pericardium, the Gate of Life ; Da Bao Lun (大寶論) the theory of the great treasure of the human body; Zhen Yin Lun (眞陰論) the theory of true-yin fluid; and Shi Er Zang Mai Hou Bu Wei Lun (十二臟脈候部位論) the theory of the part of the pulse and its condition in regards to the twelve viscera. Sanjiao Baoluo Mingmen Bian (三焦包絡命門辨), the theory of the triple warmer, the Pericardium, the Gate of Life. The triple warmer (三焦: Sanjiao) is composed of three parts: the upper, middle, and lower. This concept is also connected with the functions and roles of the vital organs. The upper burner is related to the heart and lungs. The middle burner is related to the liver and spleen. Whereas, the lower burner is related to the kidneys. Bao-Luo (包絡) is the Pericardium, the envelope of the heart, serving as the protector of the heart. Ming-Men (命門) is the Gate of Life, reffering to the vitals of life. It functions as kidney-yang which is considered as the origin of yang-energy of the human body, and serves partly as the function of cortico-adrenal gland in modern medicine. Zhang Jie Bin (張介賓) discussed the Da Bao Lun (大寶論) as the most important function in the human body because the Da Bao (大寶/great treasure) is the true-yang (眞陽) which is the affective force for physiological functions, and as the source of energy for life activities. Moreover, true-yang (眞陽) functions both as a heater and thermometer that warms the human body and indicates vitality by levels of body warmth respectively. The Zhen Yin Lun (眞陰論) theory states that if true-yang (眞陽) is energy, then true-yin (眞陰) is the source of energy. This can be likened to a tree with roots which absorbs nutrients from the ground (source), and spreads the nutrients (energy) through its branches. Thus, true-yin (眞陰) is the root cause for later functional activities of true-yang (眞陽). In Shi Er Zang Mai Hou Bu Wei Lun (十二臟脈候部位論) the theory of the pulse (脈 /Mai) and its condition in regards to the twelve viscera, Zhang Jie Bin (張介賓) insisted that when a diagnoses by the pulse is made the five vital organs and the six viscera (五臟六腑) of a human body should be harmoniously arranged in accordance with its respective part of the pulse. Furthermore, Zhang Jie Bin (張介賓) supported his theory with evidence from earlier Chinese medical doctors. And, by stating that human beings must cultivate and preserve their true-yin (眞陰) and true-yang (眞陽) energies he therefore created four new prescriptions called: Zuoguiyin (左歸飮), Youguiyin (右歸飮), Zuoguiwan (左 歸丸), Youguiwan (右歸丸). To further clarify his theory Zhang Jie Bin (張介賓) considered that the function of true-yang (眞陽) and true-yin (眞陰) is expressed by Ming-Men (命門). This theory is that for humans to be spiritually and physically healthy they must live in accord with natural law. Also, within the framework of natural law, astronomical and geographical factors must be considered for complete, holistic, health. Thus, Ming-Men is the basis for healthy living in the modern world.

• Journal of Physiology & Pathology in Korean Medicine
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• v.27 no.5
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• pp.578-586
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• 2013

The objective of this study was to investigate the diagnosis and treatment of Sjogren's syndrome(SS) such as syndrome differentiation and herbal medicine by reviewing Chinese traditional medicine's journals. The journal search was carried out using China National Knowledge Infrastructure(CNKI) and PubMed from January 2007 to July 2012. Searching key words were the various combination of "Sjogren's syndrome", "Traditional Chinese Medicine", "herbal medicine", and "syndrome differentiation". The final selection of 57 studies were extracted and summarized by two researchers independently. The syndrome differentiation was classified as yin deficiency with fluid depletion, yin deficiency with dryness heat, dryness toxin with yin damage, internal obstruction of static blood, dual deficiency of qi and yang, dampness-heat obstructing, wind with external contraction, liver qi depression, blood deficiency and wind-dryness, dual deficiency of yin and yang, and internal obstruction of phlegm-blood stasis. Liriope platyphylla(麥門冬), Rehmania glutinosa(生地黃), and Scrophularia buergeriana(玄蔘) were primarily prescribed to tonify yin, engender fluid and moisten dryness.

• Journal of Korean Medical classics
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• v.22 no.2
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• pp.263-273
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• 2009

Taegeuk is the source and union of the two primary aspects of the cosmos, Eum(陰, Yin) and Yang(陽). The Neo-Confucian philosophers of Chinese Song(宋) dynasty associated Taegeuk with the supreme rational principle of the universe. Taegeuk is a powerful blend of self-discipline, self-defense and healing. It is an art which has grown over the millennia to include hundreds of forms and variations, and can easily take a lifetime to master. Taegeukgwon based on the Taoist philosophies of Eum(陰, Yin) and Yang(陽) is an ancient Eastern form of exercises, characterized by slow reversing movements. There is strong research evidence validating Taegeuk as a safe form of exercise having potential for health promotion and rehabilitation. Today, Taegeukgwon has spread worldwide. The Internal Training of Taegeuk is one of the exercises for regiment. As exercise, Taegeukgwon is designed to provide relaxation in the process of body-conditioning exercise and is drawn from the principles of Taegeuk, notably including the harmonizing of the Eum-yang(陰陽, Yin-yang), respectively the passive and the active principles. It employs flowing, rhythmic, deliberate movements, with carefully individually prescribed stances and positions. In practice, two masters teach the system exactly alike. As a mode of attack and defense, Taegeukgwon resembles Kungfu and is properly considered a martial art. It may be used with or without weapons. Freehand exercise to promote health was practiced in Korea. This training proved to have effect on hypertension, enervation, impotence, premature ejaculation, seminal emission, chronic gastrointestinal diseases, and arteriosclerosis. There have been many schools of Taegeukgwon. Depending on school and master, the number of prescribed exercise forms varies from 24 to 108 or more. The objective of this paper is to reconsider Taegeukgwon and its effect on the body and mind-conditioning in Hwangjenaegyeong(黃帝內經).

• The Journal of Korean Philosophical History
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• no.42
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• pp.133-164
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• 2014

In "Lu's Spring and Autumn", the ideas of all the schools before Qin Dynasty were compiled and the diagram of the Trinity of heaven, earth and man using the category of Yin-yang and the five elements of the universe since the ancient times was established. This can be assessed to be the blueprint for a unified empire closely connecting time and space, and objects in heaven and on earth centered around human beings. In specific, Yin-yang and the five elements of the universe were combined to categorize and schematize all things in the universe, and connect them to human affairs at the same time. Its contents convert almost all academic fields including politics, economics, society, military, astronomy, geography, medical science, education and history. Particularly, the documents popular during the age of civil wars and the ideas of Jikha scholars were synthesized and specified. Yet, it went beyond simple collection of the thoughts and documents since the ancient times in terms of contents and forms, and the method of 12 months for 1 year was selected and prescript was expanded to the various fields of politics and the society. In the Twelve principle, Yin-yang and the five elements, and the ten celestial stems and the earthly ones were combined, the contradiction from the process was solved, and the Rules of Four Seasons Thought was completed. Therefore, even though some parts of the idea of Yin-yang and the five elements in "Lu's Spring and Autumn" is found here and there from other documents, the unificative systematization of the whole has an important meaning in the history of thought. In summary, it has been proved that the Rules of Four Seasons Thought in "Lu's Spring and Autumn" was not limited to the physical unity of Yin-yang and the five elements of the universe, but qualitatively specified particularly in the aspects of agriculture from the people's side and politics from a leader's position.

• 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 the Daesoon Academy of Sciences
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• v.42
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• pp.45-73
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• 2022

The phenomenon of veneration for Queen Mother of the West [西王母 Chn: Xiwangmu Kr: Seowangmo] is a 'cultural flow' that has garnered great interest not only in China but also in Korea for many years. To properly understand the cultural trend regarding the Queen Mother of the West, it is essential to view the related mythology as it corresponds to East Asian women as well as the transformation of society's view of women. In addition to the outcomes that result from the establishment of a patriarchal society, the relationship between goddesses and gods gradually becomes a relationship of discrimination based upon differences. Accordingly, as women change into objects that are given meaning rather than subjects that give meaning, the de-sacredization of the goddess occurs. This paper focused on the changes in the perception of the Queen Mother of the West from the view of Yin-Yang theory. This approach shows a transition process of transforming wherein she has morphed into an assistant or spouse of a god as part of a trend that deemphasizes the divinity of her as a stand-alone goddess. Yin-Yang theory is the key to understanding culture, history, and art as well as Chinese philosophy. This key can be further applied to the theme of women in mythology. What is particularly noteworthy about the process by which the Queen Mother of the West was defined as a goddess is that she was original described as half-human and half-beast and yet by the time her depictions became fully human and fully woman, she was described instead as an absolute beauty endowed with great artistic talent. In this paper, it will be revealed that the perception of the Queen Mother of the West, as an absolute beauty and artistic talent, is embedded with the male societal desire for an image of the feminine as understood via Yin-Yang theory. Queen Mother of the West as she was depicted in the Classic of Mountains and Seas (山海經 Chn: Shanhaijing Kr: Sanhaegyeong) had a half-human half-beast form that instilled people with fear of disasters and punishments from heaven. However, in the Han Dynasty, her religious significance became that of an object to ward off evil and attain blessings. By the time of the novel, Tales of the Strange (志怪小說 Chn: Zhiguaixiaoshuo Kr: Jigoesoseol), from the Wei, Jin, Southern and Northern Dynasties, she was transformed into a goddess in the image of beautiful woman in charge longevity and immortality. From the perspective of Yin-Yang theory, the changes in the perception of Queen Mother of the West was found to contain the following meaning: as an extension of the establishment of a patriarchal system and subordinate laws, her new form was made to be pleasing to the male gaze and Yin-Yang theory was brought in to support those changes later.