• Journal of Physiology & Pathology in Korean Medicine
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• v.24 no.2
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• pp.197-205
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• 2010

The association between five limpness(五軟), five stiffness(五硬), five retardation and disease have been repeatedly shown in patient. However, comparative study has been rare. This study arrange disease, which answer to five limpness, five stiffness, five retardation and classify by epiologic diagnosis. We search for scientific journals, medical college texts, theses of a degree and collect case reports. In this study we found that the five retardation(N=56) is showing numerous more than the others. The five stiffness(N=14) is showing rare than the five limpness(N=29). The five limpness is overlapping more than 90% with five retardation. and the five stiffness is overlapping 80% with five retardation. Symptom of five limpness, five stiffness, five retardation is coming out independent and overlapping each others. And generally it accompanies with abnormality in central nervous system.

• Journal of Sasang Constitutional Medicine
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• v.15 no.1
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• pp.50-59
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• 2003

Purpose Five animals sounds which are come under five sounds(Gong, Sang, jiao, zhi, yu) which are compared with the musical scale. It is looking for similarity between five animals' sounds and the musical scale. Methods 녹음 record 1 ig machine 1. Five animals (cattle, horse, pheasant, pig, sheep) sounds has been recording on tape. 2. That was transfer to CSL(computerized speech lab) 3. That was analysed to pitch, formant 1,2,3. energy pitch 4. That analysed result (Pitch, formant 1,2,3. energy ratio) of five animals are calculated and compared with the five musical scale(five sounds) Result The ratio of five animals sounds is not consistent with the musical scale in any five item (pitch, formant 1,2,3. energy). Conclusion 1.The five musical scale has no similarity with the five animals sounds 2.The five sound is supposed to oriented form theoretical back ground of five-going not have no relative with the five animals sounds

• Journal of Korean Medical classics
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• v.23 no.1
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• pp.15-19
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• 2010

Five phase theory has significant effect on Traditional Chinese Medicine, which puts its emphasis on correlation and integrity. However, the five phase theory itself has a limitation that it cannot reflect the general correlation and special features of affairs. Traditional Chinese Medicine pertains the five organs to five elements, absorbing the essence of the five phase theory, and transcending the limitation of the five phase theory in practice. Therefore, Traditional Chinese Medicine and other traditional medicine theories can be called as "five viscera correlation theory". On the course of modernization of traditional medicine, the effects among the five viscera can be concluded to 3 correlations of promotion, coordination and inhibition, to illustrate the integrity and correlation theory of traditional medicine from different approaches.

• Journal of Physiology & Pathology in Korean Medicine
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• v.29 no.6
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• pp.451-457
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• 2015

The study about the five viscera's "Syndromes due to Damage" and "Disease" of 『Donguibogam. Five viscera and Six Bowels』, with several existing information on the specificity of the five viscera, were discussed as the physiological characteristics and the pathological conjugation of the five viscera. The results were as follows. The five viscera keep Essence, Spirit, Qi, Blood, Ethereal soul, and Corporeal soul, and There inside the body and keeping in the center. Based on this, it serves to make the body to strengthen. So it can be understood in relation to meat and shells. Characteristics of the specificity of the five viscera is determined to see the eyes, nose, mouth, ears revealed the face and the body that protect the five viscera, and characteristics that in relation to the date or time or season, Also that determined in conjunction with the face color, skin condition. In 『Lingshu』, 『Nanjing』 "how do pathogen involvement in the disease of the five viscera" and "disease occurs spontaneously in the Main meridian of the five viscera " and "Syndromes due to Damage to the Five viscera" in 『Donguibogam. Five viscera and Six Bowels』, It was discussed about the physiology and the pathology that is caused by biological activity according to the characteristics of the five viscera specificity "Outer symptoms" of "Five viscera Disease" in 『Donguibogam. Five viscera and Six Bowels』 is the description of the characteristics of behavior and emotional characteristics of the specificity of the five viscera. Also if you use excessive functions associated with emotional that was fall in consumptive disease.

• Journal of Physiology & Pathology in Korean Medicine
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• v.26 no.1
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• pp.1-9
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• 2012

Five mimic-animal boxing(五禽戱, FAB) is physical fitness exercises conducted by imitating the motions of tiger, deer, bear, monkey, and bird, devised by the famous doctor Hwa-Ta(華陀) in the Three Kingdoms of China. FAB is one of bionic-physical and breathing exercises(傍生導引) by combined automassage as a practice for health care. Although FAB have effects of health control and medical treatment, but interrelationship of five animals(五禽) of FAB and five viscera(五臟) of five elements(五行) is complicated. So, the present was designed to investigate the progress of FAB, movement-feature of FAB, and the interrelationship of five animals and five viscera. further I will develop value by sports-treatment medicine in oriental medicine. The results were as follows ; FAB is physical exercises of dynamic exercises and new-dynamic exercises. Feature of China-FAB have each movement by imitating the motions of each animals, movements of Formosa-FAB were mixed. In philosophical viewpoint, Five animals (tiger, deer, bear, monkey, bird) were attached to metal, wood, water, earth, fire of five elements, and lung, liver, kidney, spleen, heart of five viscera. In viewpoint of breathing exercises, Five animals (tiger, deer, bear, monkey, bird) were attached to water, wood, earth, fire, metal of five elements, and kidney, liver, spleen, heart, lung of five viscera. Although FAB have effects of health control and medical treatment, FAB have indication and contraindication. Therefore, I think that mechanism of treatment should reason with Oriental medicine doctor in FAB.

• The Journal of Dong Guk Oriental Medicine
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• v.1
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• pp.161-191
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• 1992

The purpose of this study is how have the form and theory of the five element theory in the (黃帝內徑) by the investigation of the course of the course of the five element introduced the ancient oriental medicine from ancient oriental philosophy. The following results were obtained. 1. The five elements in (尙書) meaned the uses of water, fire, earth, wood, metal which were important in living. Because these had very important meaning in ancient political and economic society, emphasized to big law(洪範) 2. The five elements in (左傳) and (國語) mean the five uses too, and there are the phases of "five win metal"(火勝金) and "wather win fire"(水勝火), but these only meaned the physical interrelation. 3. In the five circulating factor theory made by Chu Yen(鄒衍) which have the attribute of the five elements, he more reasonably had argued human affairs like that a dynasty become different in step with the circulating five favors. There is the regular annual policy in the (呂氏春秋) which closely connected nature and human living, and attached the various colors, animals, visceras, flavors, sounds, the sexagenary cycle and so on to the five elements. 4. In the (春秋繁露) writed in fore-period of Han(漢) dynasty, the interactions of the five elements are concretely applicated to policy, Dong Jung Soe(童仲舒) had discrived the interactions of the five elements by Dong Lyu Sang Dong theory(同類相動說) and the misfortune theory(災異說), emphasized the sympathy of nature and human. Thought there is many content which are superstitious and contradictory, I concider which that affcted many effects in the formation of five element theory of oriental medicine. In the (淮南子) the order of matters were explained by the five element theory too, as the interrelations of the five elements were explained by the sexagenary ctcle, I assume that the bud of O-Un theory(五運理論). And there was not founded the fullscale intriduction of the five element theory in the Ma Wang Tye(馬王堆) excavated finds, the Mu Yyi medical writings formed the dynasty(武威漢代醫簡) and the documents about Pyun Jak(偏鵲) and Sun U Ie(淳于意). 5. The application of the five element theory in the (Whang Di Nei Qing) (黃帝內徑) is devided into the attachement to the five elements, the interelations of the five elments, and Un Gi theery(運氣論). In the attachment to the five elemeant theory, it made the attachment of the five viseras of (今文尙書) party a standard and attached the sections of a human body, the whole internal organs of sense, the five colors, the five flavors and the five sounds and so on to the five elements. It put to use by means of the apllivation of the interrelation of the five elements in the transferations of the diseases and the relative severeness of a disease in step with change of time and season. Un Gi theory(運氣論) which synthesized by the attachment to the five elements, the inter-relations of the five elements and the climate which observerd from ancient times systematically argued the effects of weather to human. 6. The application of the five elements theory in (黃帝內徑) have the significant what had get rid of irrational factors like that the emotion and action of human could to influense the weather, what had been formes more rational thingking by the obesrvation of human and nature. It is required more reserches about the possibility of the formation of the doctrinal faction bt the geographical effect of the Yon, Je(燕,薺) region, the application of the five element theory in other ancient medical books and the relationship of the five element theory and Yin Yang(陰陽)

• Journal of Korean Medical classics
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• v.22 no.1
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• pp.61-70
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• 2009

The five viscera[五藏], one of the key concepts from Traditional Oriental Medicine in understanding the nature of human body, endows the characteristic of five phases[五行] on the five representative organs, based on the five phases theory[五行論]. Although the theory from "Geummun-Sangseo(今文尙書)" which states the order of 'liver-mok[肝木] heart-hwa[心火] pancreas-to[脾土] lung-geum[肺金] kidney-su[腎水]' is now widely approved by present-day academics concerning arrangement of five changes and the five viscera, there are some other less-known theories of arrangement. "Gomun-Sangseo[古文尙書]" had suggested the order of 'pancreas-mok[脾木] lung-hwa[肺火] heart-to[心土] liver-geum[肝金] kidney-su[腎水]', which was never practiced, and "Dong-uisusebowon(東醫壽世保元)" of Ijema(李濟馬) expressed the theory of 'lung-mok[肺木] pancreas-hwa[脾火] heart-to[心土] liver-geum[肝金] kidney-su[腎水]'.

• 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.

• Journal of Korean Medical classics
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• v.11 no.1
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• pp.224-307
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• 1998

The above study is based upon the Theory of Five Woon(Reasons) and Six Qi(Climates), namely Five dynamic Yin and Yang, the principle of five-six combination, the rules of ten periodically changing Woon and twelve periodically changing Qi, and its reference to the main chapters of the theory by several experts. After careful, comprehensive research and study, the followings are concluded. 1. The Theory of Five Woon and Six Qi controls all of the physical phenomena of the universe, yet it originates from Essence of the Sky that is replete and in constant motion within the abysmal expanse of the universe. So it is natural to claim that it is the Essence of the universe that is the source of the variety of phenomena in nature. 2. There is order of dynamics in the Essence and it is Yin Yang Five Movement and expressed by Five Woon and Six Qi. Therefore the Five Woon and Six Qi, which is the climatic changes of nature, is the basis and condition for all of the natural, physical occurrences including the organic phenomena of human beings. 3. Since the Sky embodied the number Five, and the Earth the number Six, Qi of the Sky itself is consequently Five Woon and Qi of the Earth itself is Six Qi. 4. In Sixty Repetition Intervals (Yuk Sip Kap Ja), the Sky took the number Six, designating the six times repetition of the ten Intervals of the Sky and the Earth chose the number Five, symbolizing five times recurrence of the twelve Intervals of the Earth. Though the number for the Sky is Five and the number for the Earth is Six, the two combine and interact in order for the Sky to exploit the number Six and for the Earth to use the number Five. This interplay implies the relationship of operation and principle of Yin in Yang and Yang in Yin. 5. There seems to be clear and intimate association between five dynamics, five bearings and five Qi' in nature and five organs, five stamina, and five emotions in physiological activities of human beings. Such an correlation apparently demonstrates the idea of climatic changes of the universe in balance among human beings, the Sky, and the Earth. 6. Because nature is of an endlessly dynamic organism itself, to have changes must mear there being movements. Thus the climatic changes in nature are the subsequent consummation of the interaction in mutual balance and unbalance of the rise and fall of the Five Woon and Six Qi. 7. The interpretation, by Chang Ji Chong of "Yin and Yang of the Sky are for birth and growth and Yin and Yang of the Earth for demise and interment" as an explanation that the first half is mainly for life and the second half for death, appears to be correct by his view that there is balance and harmony between the long and short and the strong and weak. 8. In addition to Three Yang and Three Yin, as attributes of the Intervals of the Sky and the twelve Intervals of the Earth, Five Woon and Six Qi are utilized in the annual observation of the perpetual changes of climates.

• Journal of Korean Medical classics
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• v.23 no.6
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• pp.27-44
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• 2010

In order to setup the diet guideline of five grains, five meats, five fruits, and five vegetables for the diseases of five organs, I reviewed the their tastes by comparing "Naekyeong" with "Euhakibmun", "Dongeuibogam". 'Ma(麻)' in "Naekyeong" means not a hemp, a ramie or a jute, but a sesame(胡麻;참깨). 'Maik(麥)' in it means both a barley(大麥;보리) and a wheat(小麥;밀). 'Guak(藿)' in it means bean leaves(콩잎), leaves of a red-bean(팥잎) or brown seaweed(海藻;미역). 'Gyu(葵)' in "Euhakibmun Jangbujobun(臟腑條分)" is a miswritten word for 'Welsh onion' caused by similarity of shape of word. Food of a salty taste according to five elemental arrangement in "Naekyeong" is really salty according to "Euhakibmun" and "Dongeuibogam". But a barley(大麥) and a wheat(小麥) of sour taste are bitter, a chicken of sour taste or hot taste is sweet, nonglutinous millet of sour taste is sweet, an apricot of bitter taste is hot, a sesame seed of sweet taste is sour, a nonglutinous rice of hot taste is sweet, and a horsemeat of hot taste is bitter according to them. There are two ways to recommend the food for diseases of five organs. One way is to promote or control the Qi(氣) of five organs according to "Somun(素問)" and "Euhakibmun Jangbujobun", the other way is to build up the Yin(陰血) of five organs according to "Yungchu(靈樞) five tastes(五味)". The two different ways are not contradictory to each other, but complement on the view point of their substances(體) or actions(用).