• 턱관절균형의학회지
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• 제12권1호
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• pp.15-21
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• 2022

본 증례에서는 턱관절 문제가 시작 된 후 연축성 사경증이 발병한 뒤 다년간의 치료로 호전이 없던 환자에게서 턱관절 음양균형요법(Yin-yang Balancing Therapy of TMJ)을 위주로 침, 추나, 약물요법 등의 한의학적 치료를 통해 유의한 효과를 얻어 보고하는 바이다.

• 혜화의학회지
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• 제5권1호
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• pp.215-231
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• 1996

In the literatual study on the hiccup, the results were as follows; 1. Hiccup is usually named as Hae yek, Hyel yek, Yel yek. 2. The cause of hiccup are stomach cold, rising of stomach fire, stagnation of vital energy and stagnation of phlegm, yang deficiency of spleen and kideny, deficiency of stomach-yin, or mental disorder due to the stagnation of phlegm, dyspepsia, depressed vital energy. 3. The treatment of hiccup are dispel cold by warming the middle warmer due to stomach cold, expel the heat-evil to loose hollow-organ due to rising up of stomach yin, regulate vital energy and dissipate phlegm due to stagnation of vital energy and stagnation of phlegm, warm and recuperate both of spleen and kidney due to spleen and kidney yang deficiency, nourish the stomach to promote the production of body fluid due to deficiency of stomach yin. 4. The prescription of hiccup are frequently used Gamchogungangtang Gangwhalbujatang Leejungtang Guelpigungang-tang due to stomach cold, Sosihotang Daesihotang Sojaganggitang due to rising up of stomach fire, Sunbokdaejasuktang due to stagnation of vital energy an dstagnation of phlegm, Bojungikgitang Goakhwanganwyisan Samsoeum due to spleen and kidney yang deficiency, Jaeumganghawtang Daebohoan due to deficiency of stomach yin, Hwanglyenjuklyetang Leejintang Guelpitang due to the stagnation of phlegm, Daewhajungeum due to dyspepsia, Mokhwangjogisan due to depressed vital energy.

• 한국한의학연구원논문집
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• 제1권1호
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• pp.69-99
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• 1995

In order to develop experimental research in oriental medicine, it is necessary to make experimental model of diagnostic pattern(證), On model of the condition of a disease maked in china, there are cold-pattern(寒證), heat-pattern(熱證), deficiency of vital energy-pattern(氣虛證), blood-deficiency-pattern(血虛證), yin-deficiency-pattern(陰虛證), yang-deficiency-pattern(陽虛證), deficiency of both yin and yang-pattern(陰陽俱虛證), yang-exhaustion-pattern(亡陽證), blood stasis-pattern(血瘀證), pattern of defferential diagnosis according to states of viscera(臟腑辨證).

• 사상체질의학회지
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• 제33권1호
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• pp.1-21
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• 2021

Objective The purpose of this study was to examine the correlation between the Cold-damage Six-meridian disease of Qibo (岐伯六經病證) and Sasang Constitutional Symptomatology (四象體質病證), presented in Discourse on the Origin of Eastern Medicine (醫源論) of Longevity and Life Preservation in Eastern Medicine (Donguisusebowon, 東醫壽世保元). Method The process of development from Cold-damage Six-meridian disease of Qibo (岐伯六經病證) to Six Meridians Physical Symptoms and Medicines (六經形證用藥) in the chapter Cold(寒門) of the Treasure Mirror of Eastern Medicine (Donguibogam, 東醫寶鑑) was investigated. And the correlation between Six Meridians Physical Symptoms and Medicines (六經形證用藥) and Sasang Constitutional Symptomatology (四象體質病證) was considered. Results and Conclusions 1. The Cold-damage Six-meridian disease of Qibo (岐伯六經病證) in the chapter Heat Treatise (熱論篇) of Basic Questions (素問) had evolved into Six Meridians Physical Symptoms and Medicines (六經形證用藥) in the chapter Cold(寒門) of the Treasure Mirror of Eastern Medicine (Donguibogam, 東醫寶鑑) through Book for Life Saving (Huorenshu, 活人書), a work of Zhu Gong (朱肱), Six Books on Cold Damage disease (Shanghanliushu, 傷寒六書), a work of Tao Hua (陶華) and Introduction to Medicine (YixueRumen, 醫學入門), a work of Li Chan (李梴). 2. The correlation between the Cold-damage Six-meridian disease of Qibo (岐伯六經病證) and Sasang Constitutional Symptomatology (四象體質病證) can be analyzed and understood through Six Meridians Physical Symptoms and Medicines (六經形證用藥) in the chapter Cold(寒門) of the Treasure Mirror of Eastern Medicine (Donguibogam, 東醫寶鑑). 3. Greater Yang meridian disease of Qibo (岐伯) is related to Soyangin early stage of Lesser-Yang Wind-Injury symptomatology and Soyangin early stage of Chest-Heat symptomatology, Yang Brightness meridian disease and Greater Yin meridian disease to Taeeumin Liver-Heat symptomatology, Lesser Yin meridian disease to Soyangin Chest-Heat symptomatology, Lesser Yang meridian disease to Soyangin early stage of Lesser-Yang Wind-Injury symptomatology and Reverting Yin meridian disease to Soeumin Reverting Yin symptomatology of Greater Yang disease.

• 대한한방내과학회지
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• 제23권2호
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• pp.260-267
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• 2002

Chronic Myeloblastic Leukemia(CML) is characterised by excessive production of neoplastic myeloid cell, reciprocal translocation between chromosome 9 and 22 called 'Philadelphia chromosome'. This one case of CML with Intracerebral Hemorrhage(ICH) patient is thought of Kidney-Yin and Yang deficiency, by the first clinical symptoms, at admission. So the nourishing Yin and Tonifying kidney, warming and tonifying kidney-yang is used. After the incresing of WBC count, the nourishing Yin and Tonifying kidney, invigorating-Yin and reducing fire is used for treatment of the essence-of-life and blood deficiency, fever due to Yin deficiency.

• 동의생리병리학회지
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• 제26권5호
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• pp.630-640
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• 2012

Recently, the range of meridian muscle has expanded to muscular membranes, tendons and sinews as well as muscles, comprehending the modern manual therapy and its theories. So, in this study, the movement of body is explained through the assignment of meridian muscles into 3 Yins and 3 Yangs, and the modern manual therapy is understood with body's movement principles rather than with simple muscular movements. For this, the ground that the meridian muscles can expand to muscular membranes, tendons and sinews is researched in newest papers and studies rather than in the conventional studies that have analyzed the meridian muscles just in anatomic viewpoints. And, to find out how it can be applied to the actual clinic, its relationship with modern manual therapies such as Positional Release Therapy and Muscle Energy Techniques which are in the spotlight lately is also researched, getting the following results: Modern manual therapy is to keep the mutual balance of Yin-Yang meridian muscles after all and secure the stability of body to relieve the pains due to the stagnation of energy and blood. In the main body, they can be allotted into the opening of Great Yang/Great Yin, the closing of Bright Yang(陽明)/Small Yin, and the pivoting of Small Yang/Growing Yin (厥陰). The bending and stretching of meridian muscles as well as the movement of body can be explained according to the principle of opening, closing and pivoting. When the body is divided into 3 Yins and 3 Yangs, the viewpoint of Yin-Yang-Inside-Outside can be applied to the protagonist and antagonist muscles, giving a theoretic basis to the modern manual therapy. In the process to understand Positional Release Therapy and Muscle Energy Techniques in the viewpoint of Meridian Muscle, it turned out that the meridian muscle theory of Oriental Medicine which used to be known only in documents can well explain the movement mechanism of human body. The stress reaction through the reciprocal inhibition in Positional Release Therapy and Muscle Energy Techniques can also be understood with Yin-Yang-Inside-Outside.

• 대한한의학원전학회지
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• 제25권4호
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• pp.23-38
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• 2012

Objective : Generally speaking Reverting yin disease pattern(厥陰病) is the last step in cold damage(傷寒). Therefore recognized Yin cold disease(陰寒病) is increasing, and resist action One Yang qi(一陽) began to creep into body. But Ke Qin(柯琴) have a different way of thinking that Reverting yin disease pattern connected with the loss of Liver's function. Liver qi depression(肝鬱) make a ministerial fire(相火), and it make a nutrient and blood insufficiency(營血不足). Method : I will try to describe the Sanghanlun's Reverting yin disease pattern through the Ke-qin's JueyinbingJie(厥陰病解), and I would like to point out that the exact meaning of Reverting yin(厥陰) is connected with Liver's ministerial fire. Result : Ke Qin's JueyinbingJie explained the Reverting yin disease pattern was connected with Liver(肝), and according to Six qi theory(六氣學說) connected with ministerial fire, and according to meridian and Collateral theory(經絡學說) connected with closing referring to inward actions(闔) among the Opening closing and pivot(關闔樞). Conclusion : Ke Qin was recognized that Reverting yin disease pattern have relevance to the loss of Liver's function. In other world, It is connect with soothe the liver and purge fire(疏肝瀉火) and nutrient and blood insufficiency(營血不足).

• 동의생리병리학회지
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• 제25권6호
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• pp.945-960
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• 2011

The BianMaiFa chapter, which is the first chapter of SongBon ShangHanLun, is the scholarly description(專論) of the pulse and pathological mechanism but has not been studied and published yet. This study is about article 1-10 which is the first part of The BianMaiFa chapter. We compared the original texts within the editions, comparing and analyzing the annotations of successive dynastic medical group. The articles of The SongBon ShangHanLun BianMaiFa chapter 1-10 is consisted as is shown: article 1 discriminates pulse by yin-yang and states about the prognosis of disease according to pulse, article 2 states about binding in yin and binding in yang which is from abnormal exuberance of yin and yang, article 3 states about the pulse and pathological mechanism of chills with fever, article 4 states about pathological mechanism and symptom of nutrient and defense through pulse, article 5 distinguishes within binding in yang(陽結), binding in yin(陰結), yang faintness(陽微), yang debilitation(陽衰), blood collapse(亡血) by the pulse which was in article 2 3 4, article 6 7 8 9 10 states states about the shape or pathological mechanism of bound pulse(結脈) skipping pulse(促脈) stirred pulse(動脈) moderate pulse(緩脈) string-like pulse(弦脈) tight pulse(緊脈) drumskin pulse(革脈). Article 4 could be understood that inch pulse is floating and deficient shape and cubit pulse is sunken and weak shape(寸脈浮虛, 尺脈沈弱) related to article 3, article 5 could be understood as binding in yin and yang is aggregation shape related to article 2, yang-qi faintness is floating and debilitation shape, yang-qi debilitation is sunken and faint shape, blood collapse is deficient and stasis shape related to article 3 4.

• 복식
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• 제30권
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• pp.85-99
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• 1996

This study has been made to examine the symbolic meaning of our traditional costume colours based on the theory of yin-yang Wu-hsing the interaction of yin and yang with the rotation of the five agents wood firt earth metal and waters. Presenting the spirt and the life of our race the costume culture has been keep-ing its own systematic symbol. Being sensible the colour has to be under-stood as the colour sense therefore the cos-tume colour has begun to have the symbolic meaning with the feeling or the mental value. According to the theory of yin-yang wu-hsing the costume colour has presented our racial sprit way of thinking and way of life for a long time and it has become the tra-ditional culture at last. Based on the doctrine of cosmic harmony through the motion of yin and yang or the passive and active elements are their five agents form the material force of everything. The order of nature has its counterpart in five symbolic costume colours wood-blue ; fire-red: earth-yellow; metal-white: water-black. The five colours are called the primary colours. which produce the next compound colours. Accepted in the social system as well as the social stats the costume colour has set up systematically. The theory of Yin-yang Wu-hsing has given the five colours the symbolic meanings and its mainstream has been the function of Sangsaeng and Sangeuk which are genera-ted by the power of virture. The former is mu-tually beneficial while the latter destructive. The colour as a costume colour has been made distinction between the colour of the up-per classes and the colour of the middle and lower classes and the specific colour has presented the symbolic meanings. The yeollow the red and the purple have been regarded as the colour of king queen and upper classes Being the colour recognition the costume colour has been established by the society and the race generally Implied the spiritual elements the colour recognition could select the lucky colour in accordance with one's des-tiny. Besides the colour recognition has begun to appear as the racial costumes to protect the society and to pray for good fortune. According to the theory of Yin-yang Wu-hsing the costume colour has been forming through our long history and has become our costume culture. Therefore the colour of the costume has signified not only the colour sense but also the important symbolic meanings.

• 대한한의학원전학회지
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• 제20권4호
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• pp.187-210
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• 2007

Dunong(鈍翁), Yun-Ji had born by a concubine, and his dream didn't come true for the restraint of his social position, so he tried to train younger men. His writings still remain 4 volumes of "Dunongyeonsocheonjimundap" and "Dunongdongmongmundap(鈍翁童蒙問答)", which may be called its primer. "Dunongyeonsocheonjimundap" is written in question-and-answer form between Chal-Hye-Ja(察慧子) who has a meager knowledge and Sim-Gyeong-Ong(心耕翁) who search for the truth. It is progressed from the law of nature to human's cultivation of the mind so as to reconfirm the recognition of the unity between the heaven and human beings and lead the interpretation and practice of the metaphysical proposition. It is characterized by making use of metrical compositions to induce plain tone of argument. "Dunongdongmongmundap", whereas, uses archaic writings to describe natural science including astronomy to the beginners. Dunong's scholarship is characterized by these: He explained the metaphysical propositions by approaching usual things including oriental medicine practically; He comprised the Confucian concepts intensively to examine the Oriental studies closely; He groped for the outlooks on the world of taking serious view of human being or human body. And his medical thought is characterized by these: He attached importance to the theory of viscera and bowels based on yin-yang and five phase theory; He suggested the concrete yin-yang theory with a viewpoint of qi-blood theory; He considered the concept of 'six' only as mutual rooting of yin and yang and five visceras and six vowels, and denied the traditional six qi concepts; He explained the ghost theories of the metaphysics based on the yin-yang theory to analogize points of sameness between the oriental medicine and the metaphysics; He emphasized restore yang theory. Therefore, we can say that he regarded the human body as small heaven-earth and grafted the abstract propositions into the actuals so as to put the metaphysical propositions in practice.