• Journal of Korean Medical classics
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• v.3
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• pp.501-552
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• 1989

In this thesis, I intend to study the translational and clinical interpretation through the theory of Eum-Yang-Li-Hap', and reached the following conclusions. 1. 'Eum-Yang (陰陽)' in title, means Yin and Yang as method of understanding nature or humanbody, and 'Li-Hap (離合)' in title, means classification and getting together. Especially there are a view that Eum Yang in title means only meridinans within the limit of human body, but the limit needn't, because the word 'Li-Hap of 3Yin-3Yang (三陰三陽之離合)' as meaning of human meridians in the text. 2. The content of the text is generally seperated into 3 parts, the 1st part contents properties of Li Hap of Yin and Yang. 2nd and 3rd parts content the explanation of property of 3Yin and 3Yang, as example of human meridians with local conception, and content nicknames of 3Yin-3Yang and present the Ideo of 'Kae-Hap-Choo (開闔樞)'. 3. 3Yin-3Yang in the text, many of annotators tried to explanate by three types of conception, of human meridians, of the 'Viscera-Bowels (臟腑)', or of the 'Element motions and Natural factors (運氣)'. I think that these three conceptions could be mixed when the text was written, and regarde for the present that 3Yin-3Yang is explanated by the conception of human meridians. 4. 'Eum (陰)' the head-letter of the nicknames of 3Yin-3Yang, I think that it means 'Jok-Gyeong (足經)' related with the words 'The earth belongs to Yin (地爲陰)' in the text. And it i s considered that further studies should be followed on the tail-words of 3Yin-3Yang's nicknams. 5. Kae-Hap-Choo, Used in similitude" as 'Li (離)' of 3Yin-3Yang, are seperated functions by location of 3Yin-3Yang. In text 'Tae-Yang (太陽)' and 'Tae-Eum (太陰)' act as 'Kae (開)', 'Yang-Myeong (陽明)', and 'Gweor-Eum (厥陰)' act as 'Hap (闔)', 'So-Yang (少陽)' and 'So-Eum (少陰)' act as 'Choo (樞).' But there is other theory that Gweor-Eum act as Choo, and So-Eum act as Hap. 6. The theory of Kae-Hop-Choo, including only Jok-Gyeong being main materials of 'Yook Gyeong-Byeon-Jeung (六經辨證) had influence on development of clinical studies. If the theory of Kae-Hap-Choo receives and unions the ideos of '3 burning-Spaces (三焦)', metabolism, etc. more development of medicine is expected.

• Journal of Physiology & Pathology in Korean Medicine
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• v.18 no.5
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• pp.1237-1241
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• 2004

The Study on the constitutional composition of the formative factor for cognition and thought process in the cognition of man in the Yin Yang twenty-five type man of the Young Chu makes up the deficiency of economic-social factor begining with the influence of environment. The constitutional composition of the formative factor for cognition and thought process in the cognition of man the Yin Yang twenty-five type man of the Young Chu are interpretated the Yin type man -preponderance characteristic. The Chinese social delineation in the Yin Yang twenty-five type man of the Young possess the characteristic of the Yin type man - preponderance.

• Journal of Haehwa Medicine
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• v.22 no.2
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• pp.13-21
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• 2014

Subject : Kim hong-kyung(金洪卿)'s view of eight extra meridians Object : Kim hong-kyung has not only deeply studied Saam acupuncture but also the function and characteristics of extra meridian at the same time. Especially, he has tried the study to connect yin yang wei qiao mai(陰陽維蹻脈) with Lee je-ma(李濟馬)'s four trigram constitution theory, therefore the author felt the need to make public the theory and started reserch on the theory. Method : I researched the physiological properties of extra meridians through the past eastern medical literature, I reported on the types of people to show well the properties of extra meridians gathering Kum-oh's verbal explanation when I had classes from him. Result : Kum-oh Kim hong-kyung defined meridians as passways of consciousness and feeling, he interpreted 12 meridians and extra meridians with the view of mind, which has very important meanings in the history of acupuncture in the point of first trial to interpret meridians from this view. He explained Ren mai(任脈) and Du mai(督脈) are meridians which show clearly properties of yin-yang to appear trusts of affirmation and distrusts of denial in the mind, as Ren(任) means entrusting and Du(督) means supervising in English. He explained Chong mai(衝脈) is the meridian representing impulsive man that has a meaning of impulse as being suggested the name of Chong mai, because Chong mai is borrowed from Foot shao yin kidney meridian(足少陰腎經). Dai mai(帶脈) is the meridian representing the characteristics of woman that has a meaning of binding as being suggested from the name of Dai mai which acts when people have something on their flank or they are pregnant, because Dai mai borrowed from Foot shao yang gall bladder meridian. He thought that four trigram divided from yin and yang is innate trigram, so Yang wei mai(陽維脈), Yin wei mai(陰維脈), Yang qiao mai(陽蹻脈), Yin qiao mai(陰蹻脈) among extra meridians have connections with Tai-yang ren(太陽人), Tai-yin ren(太陰人), Shao-yin ren(少陰人), Shao-yang ren(少陽人) of Four trigram constitution theory respectively which was created by Lee je-ma. He explained yang means opponents and wei(維) means binding. Yang wei mai is the meridian to be active when opponents bind or intervene in you, also the meridian is well active to the people who easily criticize others who are rude, to the people who well refuse restraints from organization. Because he explained yin means me and wei(維) means binding. Yin wei mai is the meridian to be active when I bind and intervene in opponents. He also state that the meridian is easily active to the people who have a tendency to gather people and make party apparatus by nature. He explained Yang qiao mai is the meridian to be active in the situation that people are waiting for others to bridge gap because yang means opponents and qiao(蹻) which has a meaning of standing on one's tiptoes means bridging gap between people. He also state the meridian is easily active to Shao yin ren who has a tendency to be passive, to easily settle down and not to move by nature. He explained Yin qiao mai is the meridian to be active in the situation that I bridge gap between me and others to make friends, because yin means me and qiao(蹻) which has a meaning of standing on one's tiptoes means bridging gap between me and others. He also state the meridian is easily active to Shao yang ren who is active in every business and who has remarkable ability to make friends. Conclusion : Kim hong-kyung stated the physiological properties of extra meridians as below. Ren mai is the meridian representing positive confidence which is easily active when people have a mind to trust others, Du mai is the meridian representing negative distrust which is easily active when people have doubts. Chong mai is the meridian representing the characteristics of man that has impulsive characteristics. Dai mai is the meridian representing the characteristics of woman to be easily active when she is pregnant. Yang wei mai has close connections with Tai-yang ren who has a tendency to refuse restraints from others and to criticize on opponent's remarks and behaviors that are wrong. Yin wei mai has close connections with Tai-yin ren, as the meridian is active in the situation that people enjoy restraining and intervening in others. Yang qiao mai has close connections with Shao yin ren, as the meridian is active to the people who are negative and passive by nature. Yin qiao mai has close connections with Shao yang yin who has a strong tendency to make friends easily by nature.

• Journal of Physiology & Pathology in Korean Medicine
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• v.26 no.3
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• pp.265-272
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• 2012

The applicability of Diabetes Mellitus(DM) in Oriental Medicine might be placed under the category in Wasting-thirst(消渴, WT). However, because of WT having so various concepts, classification, and names in Oriental Medicine, this resulted in confusion in applying WT treatment to DM. WT occurs mainly due to dryness-heat(燥熱) which by depleting 'Fluid and Humor'(津液) makes symptoms of thirst(口渴) swift digestion with rapid hungering(消穀善饑) frequent urination(小便頻數) according to the "Internal Classic"(內經). WT was also called Sodan(消癉), Bidan(脾癉), or Sojoong(消中) in the "Internal Classic", which was caused by not only the disorder of 'five viscera' (五臟), but also the failure of 'three yin and three yang'(三陰三陽). However, the doctors of those days had a tendency to manage WT (including DM) with herbal drugs of dryness-heat or with drugs that recover the pancreas and the kidney, that have a tendency to appreciate that WT is the disease of 'five viscera'(五臟). Accoding to the "Internal Classic"(內經) and "Jinguiyaolue"(金匱要略), WT was appreciated that WT is also due to the disorder of Meridian including 'three yin and three yang'(三陰三陽) theory. Disorder of 'yang brightness'(陽明) or 'reverting yin'(厥陰) would cause Wasting-thirst(消渴), so the 'three yin and three yang'(三陰三陽) theory should be considered in WT treatments. Furthermore, 'yang brightness'(陽明) and 'reverting yin'(厥陰) all belong to 'the door'(闔) in the bolt-door-pivot(關闔樞) theory, and the mean of 'the door'(闔) is the function of storage, so we could understood WT is the wasting disease due to the disorder of 'the door'(闔) system in Meridian. WT should also be understood by the point of the bolt-door-pivot(關闔樞) theory in addition to the 'three yin and three yang'(三陰三陽) theory.

• Korean Journal of Acupuncture
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• v.31 no.4
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• pp.208-217
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• 2014

Objectives and Methods : This study is to understand the properties and functions of twelve meridians. It aims to understand the meaning of the meridian names, and to study the properties of the six qi and the method of movement of the meridians by analyzing the six qi of the three yin and three yang from a meteorological perspective. The functions of twelve meridians based on the relationship between the operation of the internal organs and the meridians are then examined. Results and Conclusions : (1) The three yin and three yang includes the properties of six qi at the meridians. (2) The fundamental qi at reverting yin meridian lesser yin meridian and greater yin meridian has the properties of wind, heat and dampness, respectively, which are yang qi, while the fundamental qi at lesser yang meridian, yang brightness meridian and greater yang meridian has the properties of ministerial fire, dryness and cold, respectively, which are yin qi. (3) In the circulation of meridian qi, yang qi ascends at yin meridians while yin qi descends at yang meridians. (4) Three yin meridians belonging to the viscera help the function of intestines, which saves essence qi and then makes it go upward, while three yang meridians belonging to the bowels help the function of converting foodstuff and making it go downward. (5) In the human body, the internal organs play the primary role, and the meridians serve as helpers of the functioning of the internal organs by controlling the six qi.

• Journal of Korean Medical classics
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• v.35 no.4
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• pp.41-61
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• 2022

Objectives : This paper aims to examine the clinical meaning of treating with sweet medicinals where acupuncture fails, through studying the verse, "In case of both Yin and Yang deficiency, treat with sweet medicinals" in the Huangdineijing. Methods : Related contents in the chapters 「邪氣藏府病形」, 「根結」, 「終始」, 「經脈」, 「九鍼論」 of the Lingshu were analyzed threefold. The circumstances of the application of the "In case of both Yin and Yang deficiency, treat with sweet medicinals" principle to the late Han East Asian medicine as written in the Shanghanzabinglun were examined, and its meaning was explored. Results : The 'Yin Yang' in the verse could be substituted with the Five Zhang and Six Fu, Blood and Qi, Form and Qi, Form and Jing, Form and Zhi, etc. In patients with deficiency in Qi, Blood, Yin and Yang, we can observe external symptoms such as narrow pulse pattern, symptoms in the throat or below the throat, thirst, and coarse voice. To apply sweet medicinals is to supplement the Jing from food, Spleen and Stomach, Middle Qi and Earth Qi which produces and maintains Qi, Blood, Yin and Yang. Therefore, it is essential in treating disease patterns with deficiency in both Qi, Blood, Yin and Yang, and cannot be substituted with other means of treatment such as acupuncture, moxibustion, and other manipulative therapies. Conclusions : Sweet medicinals were applied in disease patterns with throat thirst and narrow pulse patterns which could not be managed with general acupuncture or moxibustion in the time of the Huangdineijing's publication, as it holds the Earth virtue which could harmoniously supplement the body's Qi, Blood, Yin, and Yang. Later its application broadened, treating various conditions accompanying Qi, Blood, Yin, Yang deficiency, which expanded potential of medicine and contributed to the generalization of drug treatment.

• Korean Journal of Acupuncture
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• v.32 no.4
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• pp.190-198
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• 2015

Objectives : Through comparison between Mawangdui Silk Manuscripts and Huangdi's Internal Classic, this study aimed to put an emphasis on clinical significance of Yin-yang theory in Meridians. Methods : We investigated the documents recorded in Yin Yang Shi Yi Mai Jiu Jing, Zu Bi Shi Yi Mai Jiu Jing and Miraculous Pivot to compare of the character of meridian names. Results : In the naming of meridians, three yin and three yang were accepted earlier than Viscera and Bowels. Three yin and three yang play important role in relation with division of a human body. Conclusions : It is necessary to focus on the importance of Yin-yang theory in meridian system.

• The Journal of Korean Medical History
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• v.36 no.1
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• pp.11-21
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• 2023

Objectives : This paper is to find the meaning of Tan pulse at Chon and Cheok area due to pathological situation at Yang-gyo vessel & Yin-gyo vessel in Qikooujiudamai Diagnosis. Methods : In terms of Qikooujiudamai, the position to diagnose the Yang-gyo vessel & Yin-gyo vessel is Chon and Cheok position and the pulse is Tan pulse. To find the meaning of Tan pulse, wi-gi was analyzed. Then the correlation between Yang-gyo vessel & Yin-gyo vessel with wi-gi was analyzed to find the meaning of Tan pulse. Results & Conclusion : Yang-gyo vessel & Yin-gyo vessel have close connection with Wi-gi and its rise and fall is expressed by sleep. The Tan pulse means that Yang-gyo vessel & Yin-gyo vessel is in pathological situation by Wi-gi. By knowing the Qikooujiudamai's meaning, we can use acupucture treatment and medicine more precisely.

• Journal of Acupuncture Research
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• v.31 no.1
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• pp.1-6
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• 2014

Objectives : This study was aimed to investigate the view of disease and the view of body in Zubi Shiyi Mai Jiujing. Methods : With Zubi Shiyi Mai Juijing which was excavated from Mawangdui Han Dynasty tomb, we compared this document to other three documents excavated from Mawangdui. Results : 1. Zubi Shiyi Mai Jiujing is the oldest document about meridian pulse system excavated. 2. Zubi Shiyi Mai Jiujing sorted disease to Yang bing and san Yin bing. Yang bing is Zu san yang mai's disease and San yin bing is Zu san yin mai's disease. Zu san yang mai's diseases are mostly pain and swelling. 3. Zu san yin mai's diseases are zu shao yin mai which is realated to pulsation and respiration, Zu tai yin mai which is realated to stomach and digestion, Zu jue yin mai which is related to excretion. 4. The most important symptom in Zubi Shiyi Maizu san yin mai is Fan xin. It is realated to Zubi Shiyi Mai thinking Zu shao yin mai important about concept of body. Because in Zubi Shiyi MaiZu tai yin mai and Zu jue yin mai does'nt come up to abdominal cavity so Zu shao yin mai is the only meridian which comes into body cavity. Conclusions : Zu san yin mai is related to heart and fan xin by Zu shao yin mai. In this perspective Zu shao yin mai is important in view of body of Zubi Shiyi Mai Jiujing.

• Journal of Physiology & Pathology in Korean Medicine
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• v.23 no.6
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• pp.1207-1220
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• 2009

Through the study on the constitution-favored food by each constitution, we can draw below conclusions : The number of food that corresponds to that on more than 3 literatures showed over 40 for lesser yang person, greater yin person and lesser yin person, however, the number for greater yang person only appeared about 20, half of the number for the others. This is considered to have resulted from the not-enough studies on greater yang person for its rarity. When looking into the portion of the constitution-favored food for each constitution, the portion of cereals, bulbous plants and beans takes 27% (average 16.4% in the constitution-favored food)for greater yin person-favored food, the portion of vegetables and mushroom shares 29%(average 23.6% in the constitution-favored food) for lesser yin person, while the portion of fish, shellfish and other sea-food shows an average 25%, almost same figure for greater yang person, lesser yang person and lesser yin person, but its portion for greater yin person comes up the lowest figure at 16.2%. The portion of fruit shows relatively bigger figure in the constitution-favored food for lesser yang person and greater yin person, while smaller for greater yang person and lesser yin person. Meat, milk and milk products, eggs, oil and fats, condiments and flavors are not found in the greater yang person-favored food. When classifying the constitution-favored food by 4-Chi, the cold-natured food which favorers for lesser yang person shows a major portion, and when classifying it by 5 tastes, the sweety food becomes major, further, when classifying it by the benefited organ, the food benefiting to spleen and stomach, the lesser yin person favored food, appears prevalent. Above conclusion, based on approximately 300 kinds of food which are classified as constitutional food on literatures, suggests the necessity of a steady study and requires us to develop new constitutional food with the contemporary technology of food-processing and to determine the constitutional suitability on the newly introduced food which is increasing its numbers through importation due to frequent oversea trading.