• 대한한의학방제학회지
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• 제30권2호
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• pp.45-57
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• 2022

Objectives : Yukil-san (YIS, 六一散; Liu yi san) is composed of Talcum and Glycyrrhizae Radix, the name is said to be derived from the proportion of the two herbal components of the formula. The YIS originated from 'Formulas from the discussion illuminating the Yellow Emperor's Basic Question'(黃帝素問宣明論方; Huang di su wen xuan ming lun fang) written by Liu Wan-Su (劉完素). YIS could clear summerheat, resolve dampness, and augment the qi. This formula may be used to treat the common cold, influenza, acute gastroenteritis, cystitis, urethritis and bacillary dysentery. But, there is insufficient of study about the effects of YIS on the anti-inflammatory activities. The present study evaluated the anti-inflammatory effects of YIS on lipopolysaccharide (LPS)-activated RAW 264.7 cells. Methods : Cell viability was assessed by MTT assay and nitric oxide (NO) was evaluated by measuring the nitrite content in culture medium. Pro-inflammatory cytokines such as tumor necrosis factor-α, interleukin-1β and IL-6 were quantified by ELISA kit. The expression of proteins related with nuclear factor-κB (NF-κB) pathway and inducible NO synthase (iNOS) were assessed by western blot analysis. Results : YIS significantly inhibited the expression of iNOS increased by LPS, and thus significantly inhibited the production of NO. In addition, YIS significantly inhibited pro-inflammatory cytokines. In the regulation of inflammation, NF-κB pathway plays a crucial role. YIS inhibited the expression of p-IκBα and thus inhibited the translocation of NF-κB to the nucleus. Conclusions : These results suggest that YIS ameliorates inflammatory response in LPS-activated RAW 264.7 cells through the inhibition of inflammatory mediators, via suppression of the NF-κB pathway. Therefore, this study provides objective evidence for the anti-inflammatory effect of YIS including the underlying mechanisms.

• 대순사상과 동아시아종교
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• 제1권2호
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• pp.41-59
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• 2022

Caodaism is a new religion from Vietnam which began in late 1925 and spread rapidly across the French colony of Indochina. With a broad syncretic aim, the new faith sought to revivify Vietnamese religious traditions whilst also incorporating religious, literary, and spiritist influences from France. Like Catholicism, Caodaism kept a strong focus on its monotheistic nature and today Caodaists are eager to label their religion a monotheism. It will be argued here, however, that the syncretic nature of this new faith complicates this claim to a significant degree. To make this argument, we will consider here the nature of God in Caodaism through two central texts from two important stages in the life of the religion. The first is the canonized Compilation of Divine Messages which collects a range of spirit messages from God and some other divine voices. These were received in the early years of the faith. The second is a collection of sermons from 1948/9 that takes Caodaist believers on a tour of heaven, and which is entitled The Divine Path to Eternal Life. It will be shown that in the first text, God speaks in the mode of a fully omnipotent and omniscient supreme being. In the second text, however, we are given a view of paradise that is much more akin to the court of a Jade Emperor within an East Asian milieu. In these realms, the personalities of other beings and redemptive mechanisms claim much of our attention, and seem to be a competing center of power to that of God. Furthermore, God's consort, the Divine Mother, takes on a range of sacred creative prerogatives that do something similar. Additionally, cadres of celestial administrators; buddhas, immortals, and saints help with the operation of a cosmos which spins on with guidance from its own laws. These laws form sacred mechanisms, such as cycles of reincarnation and judgement. These operate not in the purview of God, but as part of the very nature of the cosmos itself. In this context, the dualistic, polytheistic, and even automatic nature of Caodaism's cosmos will be considered in terms of the way in which they complicate this religion's monotheistic claims. To conclude, this article seeks to demonstrate the precise relevance of the term 'monotheism' for this religion.

• 공연문화연구
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• 제19호
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• pp.317-346
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• 2009

숭의묘는 유비를 주향으로 하고 관우와 장비를 배향한 것 외에도 제갈량·조운·마초·황충·왕보·주창·조루·관평 이상 8인을 종향한 사당이다. 배향 인물 중 관우가 포함되어 있어 관왕묘의 하나로 인식되고 논의되었다. 이는 기존에 있던 관왕묘인 동묘, 남묘, 북묘에 이어 '서묘(西廟)'라고도 불린 명칭에서도 확인된다. 물론 관우라는 인물을 모셨다는 공통분모 때문에 관왕묘와 숭의묘의 관련성을 배제할 수는 없다. 그렇지만 숭의묘는 관왕묘와 차별되는 면모가 있다. 숭의묘는 배향인물의 측면에서 관왕묘보다 격이 높았고 아악·아악악현·육일무가 수반되어 사용되는 악무(樂舞)의 종류가 현격히 달랐다. 러일전쟁 발발 직후 1904년 4월 27일에 첫 봉안의식이 행해진 후 1908년 7월에 폐지되기까지 숭의묘제례가 행해진 기간은 불과 4년 밖에 안 되었기 때문에 비교적 덜 알려져 있었다. 게다가 숭의묘 터를 조선총독부에서 고아원과 맹아원으로 사용해 버리는 바람에 그 묘역까지 철저히 훼손되어 숭의묘의 기억을 되돌릴 공간마저 잃어버렸다. 그러나 숭의묘제례는 조선의 전통적인 제례용 악무(樂舞)의 형태를 두루 갖추어 중사(中祀)격으로 행례된 중요한 국가제례의 하나였다. 또한 고종이 황제로 즉위한 후 대한제국의 군사력을 강화하려는 강병책의 일환으로 구상된 제례로, 칭제(稱帝) 이후 환구제례와 더불어 새롭게 만들어졌으며, 대한제국 최후의 국가사전이라는 측면에서 큰 의의가 있다.

• 대순사상논총
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• 제17권
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• pp.173-196
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• 2004

Miroku belief observed in Japanese folklore and popular religions is originated from the faith in a bodhisattva called Miroku (Maitreya) who, depending on Buddhist account, is supposed to appear in this world to save all mankind. This faith, together with the millenarianism inherent in it, was disseminated into many areas of East and Southeast Asia. It developed in various ways, being associated with the religious tradition of each area where it was accepted. In Japanese folklore and popular religions the aspiration for the "World of Miroku", the ideal world expected to be realized in the future, has been its most notable feature. This paper examines the notion of the "World of Miroku" developed in the cult of Mount Fuji in early modern Japan. In particular this paper focuses on the "World of Miroku" appearing in the teachings of Fuji-ko and Fujido, which were the organizations of lay believers. Through the examination this paper made the following facts clear. (1) The notion of the "World of Miroku" developed by Fuji-ko and Fujido had its bases in Miroku belief of Japanese folklore. (2) However the notion of the "World of Miroku" in the teachings of Fuji-ko and Fujido was quite different from that of the folklore. While the "World of Miroku" appearing in the folklore is characterized by good harvest and abundant gold and silver, Fuji-ko and Fujido leaders thought that all people, including the emperor and the shogun, would earnestly carry out their house business, do their best to promote the happiness of the others, and pray for the salvation of all mankind in the "World of Miroku". (3) The notion about the changes of the world, which was particular to Fuji-ko and Fujido, accounts for such development in the concept of the "World of Miroku". According to the notion the current world was recognized as the second stage, between the original world in the past and the "World of Miroku" in the future, in the history of human beings. This idea helped the leaders of Fuji-ko and Fujido to develop the theories of world renewal, in which the wrong doings of the rulers and poor morality of the people were to be corrected in the "World of Miroku". (4) One of the most important features of the "World of Miroku" was the equality between men and women according to the teachings of Fujido. Both Fuji-ko and Fujido had opposed to the prevailing view of women, in which women were regarded as being sinful and polluted. Fujido further tried to improve the status of women in their families and the society. (5) In accordance with such an innovatory view, Fujido challenged the custom of excluding women from sacred places, Mount Fuji in particular. Through clarifying these facts this paper shows that Miroku belief could function as a basis for developing the ideas concerning the world renewal in early modern Jap

• 대순사상논총
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• 제18권
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• pp.101-122
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• 2004

When people discuss the continental cultural elements in the ancient East Asian culture, people always attach great importance to the two major cultures of Confucianism and Taoism, but offer little explanation to the significant influence of the theory of yin and yang, the important philosophical base of the two major cultures. The theory of yin and yang, existing as the theoretical source at a profounder level, possesses philosophical connotations that are always embedded into the mainstream of thought, religions and customs, displaying its unique glamour in its unique way. Its influence is more than that, however. It has exerted far-reaching influence on and is of significant importance to the development of the ancient culture of East Asia. This article aims at exploring this field of study. After the erudite scholar of The Five Classics made a voyage to the east in the early sixth century, The Book of Changes, the most important Chinese ancient classic expounding the theory of yin and yang, started to circulate among the Japanese court, via Baiji in the Korea Peninsula. As a result, the theory of yin and yang found its way to Japan. Examining the spreading channels, we learn that the theory's dissemination was largely related to the activities of Buddhist monks. Shoutoku Prince, regent of Japan at the time, was himself an enthusiastic supporter of Buddhism and was excelled in the study of The Book of Changes and the theory of yin and yang. In the Twelve Ranks System and Seventeen-article Constitution promulgated by Shoutoku Prince, the influence of the theory of yin and yang and of the theory of the five elements can be visibly discerned. This obviously proves the sublime status of the Chinese theory of yin and yang in Japan, thanks to the victory of the political clique that adored Buddhism. In the shaping course of ancient Japanese culture, the theory of yin and yang served as an important philosophical source of its development. Mythology based on Kojiki and Nihon Shoki, two earliest Japanese books that exist today, record mythological stories about the emergence of the Japanese nation. The notion about the birth of heaven and earth and the forming of Japanese Shinto, expressed in the mythological stories, not only tell us the source and historical progress of the Japanese nation but also the nation's world outlook in the transition from barbarian period to civilized period, as well as the basis for its philosophical thinking. All these were marked with profound influence of the Chinese theory of yin and yang. The theory of yin and yang, as one of the ancient Chinese academic thoughts, was accepted asa political belief when it first spread to Japan. The emergence and establishment of both the Mikado system and the centralized regime in ancient Japan drew largely on the theory of yin and yang and adopted it as an important philosophical basis to deify and aggrandize the "imperial power" so as to protect the authority of the imperial ruling and consolidate the established regime. Following the continuous strengthening and expansion of the centralized state power, the theory of yin and yang was further employed, and gradually "hidden" in Japanese culture with the passage of time, finally becoming the edge tool of ancient Japanese Mikados in exercising political power and controlling the country.

• 대순사상논총
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• 제22권
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• pp.345-385
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• 2014

The object of this thesis is to consider the meaning of sincerity(誠), reverence(敬) and faith(信) through Cha gyungseok's historical record. Cha gyungseok(車京石, 1880-1936) is a key disciple of Kang Jeungsan Sangjenim(姜甑山, 1871~1909) to whom Cha kyungseok has begun to follow since 1907, completing his wandering around Yeonghak-gye(英學契), Iljin-hoe(一進會) and Cheondo-gyo(天道敎) after the loss of his father[Cha Jikoo(車致九), 1851-1894] in Tonghak peasants revolution. To examine the meaning of sincerity, reverence and faith as cardinal points in Daesoonjinrihoe(大巡眞理會) creed, this research has taken note of Cha kyungseok's sincerity, reverence and faith who is said to be thought of himself as a head of Reconstruction Work for the Tonghak spitit's resolution of grievances, despite the Sangjenim's intention of using him for different usage due to his sincerity, reverence and faith. Especially, emphasis was given to the illumination of Cha gyungseok's change of sincerity, reverence and faith through closely reviewing his life prior to the encounter with Sangjenim, the process of following Sangjenim and his whereabouts after the ascension of Sangjenim. In addition, through Jeonkyeong(典經), this research also examines Cha kyeong seok's sincerity, reverence and faith along with his ambition contained in that sincerity, reverence and faith. Up to his ascension, Sangjenim has never saved his advice on Cha gyungseok's ambition. Leaving Sangjenim's advice behind, Cha gyungseok moves on to become a head of the Reconstruction Work for the Tonghak spitit's resolution of grievances without deserting the dream of being the Son of Heaven. Although, he showed his prowess as a religious sect leader called Bocheon-gyo boasting its 6 million believers and as a provisional emperor of the country named Sikuk, he ends his life as a head for the Resolution of grievances of kings, princes, generals and premiers due to the change of faith on Sangjenim and interruption of Japanese Imperial Government, without accomplishing his dream. The feature of past disciples suggests the direction of cultivation for our cultivators. Through Cha gyungseok's sincerity, reverence and faith, we could look back upon the meaning of sincerity, reverence and faith and conclude that a real sincerity, reverence and faith is the heart-mind trying to participate in Reconstruction Work of Heaven and Earth with a pure mind, contrary to the one coming out of greed.

• 대순사상논총
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• 제49집
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• pp.365-399
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• 2024

『정관정요』에서 태종이 백성의 군역과 요역 동원을 세심히 신경쓰고 백성들을 부유하게 해야 한다는 애민사상을 지닌 임금으로 분식되었지만 실상은 달랐다. 본문에서 이세민의 고구려 침공 이전의 약 19년을 즉위부터 정관 11년(637)까지와 정관 13~18년(639~644)까지로 두 시기로 나누어 백성들의 요역과 조세 부담을 살펴보았다. 전자의 시기에 낙양궁과 구성궁을 건설하여 백성들의 부담이 컸고 후자의 시기에 고창국 정복 후 중앙아시아에 주둔할 병력과 물자 수송을 위한 징발이 있었다. 이밖에 태종이 사냥 등 순행을 할 때도 태종이 지나가는 지역의 백성들만 순행 비용을 부담하였다. 따라서 후자 시기의 부담은 전자 시기보다 상대적으로 적었을 것이다. 그렇다고 해도 정관 13년(639)의 호구수는 대업 5년(609)의 각각 34.1%와 26.8%에 불과하다. 이런 상황에서 태종의 고구려 친정은 당나라의 경제 상황이 좋은 상태에서 벌인 것이 아니었다.

• 동남아시아연구
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• 제27권2호
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• pp.37-76
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• 2017

베트남이 메콩 델타로 영토를 팽창하는 역사 속에서 완거정은 두 개의 얼굴을 갖는다. 하나는 현재 베트남 영토 내에 있는 메콩 델타 거의 전부를 획득하는 데서 그의 공헌이다. 또 하나는 베트남 역사를 읽는 독자들의 눈을 현재의 베트남 영역에만 머물게 하는 그의 역할이다. 독자들에게 완거정의 메콩 델타 획득은 베트남 남진사의 마지막 단계로 인식된다. 그러나 완거정의 업적은 부분적이었을 뿐이다. 이 연구는 메콩 델타에서의 영토 팽창 추이에서 완거정 보다 무왕에 주목한다. 무왕의 목표는 완거정의 공헌에 의해 성취된 영토 획득보다 더 야심적이었다. 그리고 이 야심은 새로운 세계, 새로운 국제 질서를 건설한다는 그의 꿈에 의해 추동된 것이며, 그가 건설한 수도 푸쑤언은 이 새 국제 질서의 중심지였다. 여기서 그는 황제가 되기를 희망했다. 주장을 입증하기 위해서 필자는 세 가지의 요소를 검토하고 있다. 첫째는 무왕 왕권의 성격이다. 두 번째는 메콩 델타에서의 군사 작전을 위한 준비 과정이다. 셋째는 새로이 무왕의 판도로 편입된 땅의 성격에 대한 것이다. 북부 홍하 델타에 근거한 레 황실의 신하를 자처하던 선대 지배자들의 태도와 결별하면서 무왕은 즉위한 지 6년 뒤인 1744년 자신이 왕임을 선포했다. 행정 조직이 개편되었고 의복과 풍속도 북부의 것을 버리고 남국의 것을 제정하였다. 무왕은 캄보디아, 참파, 수사, 화사, 만상, 남장 등 조공국도 충분히 확보했다. 레 왕조와 비교해 이 조공국의 숫자는 더 많았으며 19세기 대남 제국의 조공국 수와 맞먹었다. 필자는 이 시점에서 무왕이 실제로 원했던 자리는 왕이 아니라 황제였음을 지적한다. 비록 무왕의 시도는 실패했지만 그는 자신을 천왕이라고 칭함으로써 통상적인 왕은 아님을 분명히 했다. 캄보디아 왕이 캄보디아 영토 내의 참족을 공격한 게 무왕에게는 캄보디아에 개입하는 충분한 이유로 작용했다. 무왕은 이 참족이 자신의 신복이라 여겼다. 왕은 그들이 자신의 판도 내에 있는 참 즉 순성진 참인의 일부라고 간주했기 때문이다. 무왕은 1750년에 캄보디아에 전쟁을 선포했다. 동시에 그는 태국왕에게 외교 서한을 보냈는데 여기서 그는 캄보디아가 자신의 배타적 조공국임을 천명했다. 캄보디아의 영토였던 메콩 델타에의 공격을 개시하기 전에 무왕은 푸쑤언을 새로 건설해 제국의 위상에 걸맞는 권력중심지로 삼았다. 인플레이션, 기근, 경제 왜곡 등도 이 시기를 특징짓는 면모였다. 그러나 이 연구는 무왕의 메콩 델타 진출 이유라고 이야기되어 온 이런 경제적인 측면보다 제국 건설자로서 무왕이 보이던 적극적 정책에 더 관심을 가지며 이런 정책에 기초한 영토 팽창의 욕구가 메콩 델타의 광활한 땅을 차지하고자 하는 데 결정적인 이유가 되었다고 주장한다. 1754년부터 3년 동안 현재 베트남의 영토에 해당하는 메콩 델타 대부분이 무왕의 영토로 편입되었다. 여기에는 완거정의 역할이 컸다. 그러나 무왕이 차지하고자 한 영역의 범주는 여기에 더해 메콩 오른편에 해당하며 현재의 사이공보다 위쪽에 있는 껌뽕짬, 프레이비엥, 스바이리엥을 포괄했다. 많아진 조공국의 수에 걸맞게 제국의 영토는 넉넉히 확대되어야 했다. 무왕의 전략은 '잠식지계'와 '이만공만'의 변주곡이었다고 이 글은 주장한다. 무왕은 하부캄보디아에 해당하는 델타를 야금야금 차지했다. 이는 누에가 뽕잎을 먹는 것과 같다는 게 일반적인 이해 방식이다. 그러나 무왕의 최종적 목표는 위에서 언급한 메콩 델타 세 개의 주까지 다 먹어치우는 것이었다. '다 먹어치운다'는 건 '잠식'의 또 다른 의미이자 적용이었다. 무왕은 현 롱안 지역으로부터 쩌우독에 이르기까지의 땅을 차지하는 과정에서 참인을 이용해 캄보디아를 쳤다. 이것은 '이만공만'의 표준적 적용이었다. 이에 더해 그는 막씨가 관할하던 중국인 망명자들을 이용해 하띠엔과 그 주변 지역을 캄보디아 왕으로부터 취했다. '이만공만'의 또다른 적용이라고 할 수 있다. 결론적으로, 필자는 19세기에 출현할 응우옌 왕조의 제국 질서 뿌리를 바라보는 새로운 방식을 주장한다. 제국 질서는 홍하 델타에 근거한 대월 제국 왕조들의 오랜 역사의 결과물이 아니라 푸쑤언에 앉은 무왕의 신 세계질서를 계승한 것이라는 주장이다. '이만공만'과 '잠식지계'는 무왕의 후손들에게 여전히 유용했다. 그의 손자인 쟈롱은 타이, 크메르, 라오, 중국인, 산지민, 유럽인 같은 '만'을 이용해 또다른 '만'인 '떠이썬 도적떼(西賊)'를 이겼다. 떠이썬에는 수많은 중국인 및 중국 해적이 활동하고 있었으며 참인, 산지민이 있었다. 무왕의 증손자인 민망 황제는 화려한 제국을 건설했다. 동시에 그는 캄보디아와 참 영역을 몽땅 먹어치우면서 영토 확장에도 골몰하고 있었다.

• 대한한의학방제학회지
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• 제15권1호
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• pp.137-144
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• 2007

Background and Objectives : There are three kinds of formulas for purging the spleen to cure its sthenic syndrome based on the types of preparation formulas : Sabeetang, Sabeehwan, Sabeesan and Sabeeeum. Another formulas called Sahwangtang, Sahwangsan. Sahwangeum is to purge the yellow colour of spleen. There are 8 kinds of Sabeetang, 3 kinds of Sabeehwan, 3 kinds of Sabeesan, 1 kind of Sabeeeum, 4 kinds of Sahwangtang, 7 kinds of Sahwangsan, and 1 kind of Sahwangeum. Combination of herbal medicines, carried out in formulas for purging the spleen, consists of various kinds depending on medical scientists' personal experience in medical treatment without any general principles, which makes it difficult to apply it to clinical use. The objectives of this study lie in theoretical establishment of Sabeetang for curing the sthenic syndrome of spleen through analyzing the component medicines and combination principles of Hyeongok's Sabeetang, and furthermore, maximizing the clinical use of Sabeetang. Methods : This study analyzed the component medicines and combination principles of Hyeongok's Sabeetang based on the theory for properties and tastes of herbal medicines from the ${\ulcorner}$Yellow Emperor's Canon of Internal Medicine${\lrcorner}$ , the theory for principal herbal medicine, assistant herbal medicine, adjuvant herbal medicine, dispatcher herbal medicine, and the five elements doctrine. Hyeongok's Sabeetang is an odd prescription, composed of 7 kinds of ingredients : No.1 Rhizoma Coptidis (2don;7.5g), No.2 Fructus Gardeniae (1don;3.75g), No.3 Ramulus Cinnamomi (1don), No.4 Gypsum Fibrosum (1don), No.5 Fructus Aurantii Immaturus (1don), No.6 Cortex Magnoliae Omcinalis (1don), and No.7 Radix Et Rhizoma Rhei (1don) Results : There are three methods for curing the sthenic syndrome of spleen according to the five elements doctrine : purging the spleen, purging the lung and invigorating the liver. First, if you suffer from the sthenic syndrome of the spleen, you need to purge your spleen. There are two available methods, including taste and property purgation according to the theory for properties and tastes of herbal medicines. They each imply the bitter taste and the cool property purge the spleen. In the case of taste purgation, two herbal medicines with bitter taste. Rhizoma Coptidis and Fructus Gardeniae, are combined into the principal and assistant herbal medicine, respectively. For property purgation, three herbal medicines with the cool property, Gypsum Fibrosum, Fructus Aurantii Immaturus and Radix Et Rhizoma Rhei, are combined into adjuvant herbal medicines. Secondly, if you suffer from the sthenic syndrome of the spleen, you need to purge your lung which is child in the mother-child relationship in inter-promotion among the five elements. There are two methods to purge the lung, including taste and property purgation according to the theory for properties and tastes of herbal medicines. They each mean the pungent taste and the warm property purge the lung. Therefore, it is important to use pungent herbal medicines for taste purgation and warm ones for property purgation. Both pungent and warm herb and property invigoration to invigorate the liver with warm property. Therefore, it is important to use pungent herbal medicines for taste invigoration and warm ones for property invigoration. Both pungent and warm herbal medicines, Ramulus Cinnamomi and Cortex Magnoliae Officinalis, were combined to invigorate the liver and purge the lung. In addition, Gypsum Fibrosum are combined as dispatcher herbal medicine, leading all the herbal medicines composing the formula to the spleen. Conclusions : First, to cure the sthenic syndrome of the spleen, the methods of purging the spleen and the lung, and invigorating the liver should be used according to the five elements doctrine. Secondly, herbal medicines appropriate for those treatment methods should be chosen according to the theory for properties and tastes of herbal medicine and thirdly, the combination of those herbal medicines should be carried out according to the theory for principal herbal medicine, assistant herbal medicine, adjuvant herbal medicine, dispatcher herbal medicine. As a good example, Hyeongok's Sabeetang is combined according to the above theories. In conclusion, this formula was created by applying to the theory for properties and tastes of herbal medicines.

• 대한한의학방제학회지
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• 제16권1호
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• pp.29-38
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• 2008

Background and Objectives : There are four kinds of formulas for invigorating the kidney to cure its asthenic syndrome based on the types of preparation formulas : Boshintang, Boshinhwan, Boshinsan, and Boshingaeng. There are 16 kinds of Boshintang, 28 kinds of Boshinhwan, 3 kinds of Boshinsan, and one kind of Boshingaeng. Combination of herbal medicines, carried out in formulas for invigorating the kidney, consists of various kinds depending on medical scientists' personal experience in medical treatment without any general principles, which makes it difficult to apply it to clinical use. The objectives of this study lie in theoretical establishment of Boshintang for curing the asthenic syndrome of kidney through analyzing the component medicines and combination principles of Hyeongok's Boshintang, and furthermore, maximizing the clinical use of Boshintang. Methods : This study analyzed the component medicines and combination principles of Hyeongok's Boshintang based on the theory for properties and tastes of herbal medicines from the ${\ulcorner}$Yellow Emperor's Canon of Internal Medicine${\lrcorner}$ , the theory for principal herbal medicine, assistant herbal medicine, adjuvant herbal medicine, dispatcher herbal medicine, and the five elements doctrine. Hyeongok's Boshintang is an even prescription, composed of 6 kinds of ingredients : No.1 Fructus Lycii (3don;11.25g), No.2 Radix Polygoni Multiflori (1don:3.75g), No.3 Sarcucarpium Corni (1don), No.4 Fructus Schisandrae (1don), No.5 Rhizoma Anemarrhenae (5poon: 1.875g), and No.6 Cortex Phellodendri (5poon) Results : There are three methods for curing the asthenic syndrome of kidney according to the five elements doctrine : invigorating the kidney, invigorating the lung and purging the spleen. First, if you suffer from the asthenic syndrome of the kidney, you need to invigorate your kidney. There are two available methods, including taste and property invigoration according to the theory for properties and tastes of herbal medicines. They each imply the bitter taste and the cold property invigorate the kidney. In the case of taste invigoration, two herbal medicines with bitter taste, Fructus Lycii and Radix Polygoni Multiflori, are combined into the principal and assistant herbal medicine, respectively. For property invigoration, two herbal medicines with the cold property, Rhizoma Anemarrhenae and Cortex Phellodendri, are combined into adjuvant herbal medicines. Secondly, if you suffer from the asthenic syndrome of the kidney, you need to invigorate your lung which is mother in the mother-child relationship in inter-promotion among the five elements. There are two methods to invigorate the lung, including taste and property invigoration according to the theory for properties and tastes of herbal medicines. They each mean the sour taste and the cool property invigorate the lung. Therefore, it is important to use sour herbal medicines for taste invigoration and cool ones for property invigoration. Both bitter and cool herbal medicines, Rhizoma Anemarrhenae and Cortex Phellodendri, are combined into adjuvant herbal medicines. Lastly, if you suffer from the asthenic syndrome of the kidney, you need to purge your spleen which is an element being surpassed in the relationship between the elements surpassed and ones not surpassed in inter-restraint among the five elements. There are two methods to purge the spleen, which include taste and property purgation according to the theory for properties and tastes of herbal medicines. Taste purgation means to purge the spleen with bitter taste and property purgation to purge the spleen with cool property. Therefore, it is important to use bitter herbal medicines for taste purgation and cool ones for property purgation. Both bitter and cool herbal medicines, Rhizome Anemarrhenae and Cortex Phellodendri. were combined to purge the spleen and invigorate the kidney. In addition, Rhizome Anemarrhenae and Cortex Phellodendri are combined as dispatcher herbal medicine, reinforcing the kidney energy. Conclusions : First, to cure the asthenic syndrome of the kidney, the methods of invigorating the kidney and the lung, and purging the spleen should be used according to the five elements doctrine. Secondly, herbal medicines appropriate for those treatment methods should be chosen according to the theory for properties and tastes of herbal medicine and thirdly, the combination of those herbal medicines should be carried out according to the theory for principal herbal medicine, assistant herbal medicine, adjuvant herbal medicine, dispatcher herbal medicine. As a good example, Hyeongok's Boshintang is combined according to the above theories. In conclusion, this formula was created by applying to the theory for properties and tastes of herbal medicines.