• Journal of Physiology & Pathology in Korean Medicine
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• v.27 no.3
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• pp.318-326
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• 2013

This study was performed to investigate relationship between each pattern identification and heart rate variability(HRV) indices. We analyzed 201 subjects who participated in stroke check up. We classified the subjects into four groups of pattern identifications; Fire-Heat pattern(FH), Yin Deficiency pattern(YD), Qi Deficiency pattern(QD) and Dampness-Phlegm pattern(DP) that based on Korean Standard Pattern Identifications for Stroke-III. We investigated significance of HRV indices between each pattern identification and heart rate variability indices. The total number of the subject group was 201, whereas the groups were divided into four groups; Fire-Heat pattern group(n=47), Yin Deficiency pattern(n=65), Qi Deficiency pattern(n=33), and Dampness-Phlegm pattern(n=56). SDNN, TP, Ln(TP), VLF, Ln(VLF), LF, Ln(LF) and HF were significantly higher in the Fire-Heat pattern(FH) group than other groups of pattern identifications, but there was no differences among the Yin Deficiency group, the Qi Deficiency group and the Dampness-Phlegm group. Ln(HF), LF(NORM), HF(NORM) and LF/HF ratio were significantly higher in the Fire-Heat group than in the Qi Deficiency group. However, there was no significant differences among the Dampness-Phlegm group, the Yin Deficiency group, Fire-Heat group and the Qi Deficiency group. Through this study, we found out some significant relationships between each pattern identification group and HRV indices. The result of this study demonstrates that sympathetic nerve was more active in the Fire-Heat group than other groups.

• Journal of Korean Medical classics
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• v.35 no.4
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• pp.127-141
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• 2022

Objectives : The mechanism of Gegenjieji-tang from the Han chapter of Donguibogam was studied. Focus was on the wind medicinals which constituted a large part of the formula. Methods : Medical texts from which Gegenjieji-tang originated were searched in the Zhongyifangjidacidian with which application, composition, and treatment mechanism of the Gegenjieji-tang as written in medical texts such as the Donguibogam were compared. Based on related research and medical texts, it could be determined that many ingredients of the formula were wind medicinals as suggested by Li Dongyuan. The meaning of such composition was analyzed through texts such as the Piweilun, after which mechanism of the Gegenjieji-tang was examined. Results : Based on the Zhongyifangjidacidian, Gegenjieji-tang of the Donguibogam seems to have originated from the Chaigejiejitang of the Shanghanliushu, as medicinal composition and medical application written in texts such as the Donguibogam and Shanghanliushu, along with treatment mechanism, are found to be similar to each other. Gegenjieji-tang is applied to relieve the flesh and the Stomach Channel of pathogenic Qi. The formula includes gegen, chaihu, qianghu, and shengma, which are wind medicinals according to Li Dongyuan. Wind medicinals generally have the property of uplifting and dispersing Qi. The four aforementioned herbs relieve fire stagnation and relieve heat in the flesh and muscles. Conclusions : Based on the composition of the formula which includes the four herbs that uplifts and disperses Qi, and relieves fire stagnation, it could be understood that the Gegenjieji-tang has the effect of easing the flesh through loosening Qi stagnation. Gegenjieji-tang is not simply used to purge pathogenic Qi, but to communicate the bodily Qi ultimately easing the flesh.

• Journal of Sasang Constitutional Medicine
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• v.13 no.1
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• pp.8-16
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• 2001

We analyzed 57 types of herbal medicines for Soeumin, clinically applied in Dongyisoosebowon. In order co discover the standard of herbal classification for the Sasang Constitutions, four concepts of Sasang Medicine were applied. These included 'Sadangron (theory of four groups)', 'Seungganggaehap(ascending-descending and gathering-dispersing)', 'Pyorihanyoul(exterior-interior and hot-cold)', and 'Hyungchiaekmi(fragrance, smell, bodily fluid and taste)'. According to these analyzing methods of herbal properties, we have reached the following conclusions: 1. Lee Je-ma first established the physiology of the internal organs of the Sasang Constitutions through the understanding of constitutional pathology. Dr. Lee then classified herbal medicines into four constitutional groups by observing the herbal effects according to such perspective of organ physiology and pathology. 2. Among the Sasang concepts applied in the analysis of herbal properties based on the physiology and pathology of Sasang constitutions, 'Seungganggaehap (ascending-descending and gathering-dispersing)' was found to be the most useful. Meanwhile, 'Sadangron, (the theory of four groups - Spirit, Qi, Blood and Essence),' along with 'Pyorihanyoul (exterior-interior and hot-cold)' and 'Hyungchiaekmi (fragrance, smell, bodily fluid and taste)' were partially useful. 3. Herbal medicines for Soeumin are characterized by ascending energetics that protect the Yang Qi. The 'Exterior heat disease' is treated with herbal medicines that raise the "Exterior Yang" in three different way: by tonifying Qi. by tonifying Blood and by releasing exterior. The 'Interior cold disease' is treated with herbal medicines that descend "Interior Yin" in two ways. One by warming the stomach, and the other by regulating Qi. 4. Cases where a whole category of herbs with the same effect have been applied co one constitution, are most frequent among Shaoyin herbs. There was an intimate connection between the treatment methods and the traditional effects of herbs for 'Soewnin'. These discoveries allowed us to see that the development of the pharmacology of the Sasang Constitutional pathology more progressed in 'Soeumin'. *analysing simple herbs of "DongEuiBoGam JangBu" we compare JangBu of traditional oriental medicine with JangBu of Sasang Constitutional Medicine. So we can comprehend the JangBu's difference of traditional-oriental with sasang-constitional medicine.

• The Journal of Korean Medicine
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• v.30 no.2
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• pp.104-116
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• 2009

Objectives: This experimental study was designed to show the relationship between kidney qi deficiency and hypoadrenia. A comparative study between Sa-am and local area acupuncture stimulation was conducted. The test results help to show the relationship between kidney qi deficiency and hypoadrenia as well as the recuperation of the patient with the use of VAS, ROM, Sch ber test, ODI and salivary cortisol testing. Methods: 1. Twenty-four adults with chronic low back pain were recruited. Once selected the test population was divided into two different groups. One group was treated only with the use of local area acupuncture and the other with Sa-am acupuncture. 2. At the completion of each acupuncture treatment both groups underwent a VAS, ROM, ODI, $Sch{\ddot{o}}ber$ Test and salivary cortisol test. Results: 1. Both the Sa-am acupuncture group and the local area acupuncture group had statistical significance in VAS decrease and flection ROM increase. 2. Only the Sa-am acupuncture group had statistical significance in extension ROM increase. Only the local area acupuncture group had statistical significance in both lateral flection ROM increase and ODI test. 3. There was statistical significance of correlation between morning salivary cortisol test and adrenal fatigue questionnaire. Conclusions: Both local area acupuncture as well as Sa-am acupuncture treatments were effective for treating lower back pain caused by kidney qi deficiency. In addition, each patients recuperation level can be verified with the results seen from the salivary cortisol test results. The cortisol results suggest a similarity between kidney qi deficiency and hypoadrenia.

• Journal of Haehwa Medicine
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• v.19 no.2
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• pp.25-33
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• 2011

Daoism is a very important subject that consists of oriental medicine(traditional east asia medicine). Among the many scriptures, The Zhouyi cantong qi (周易參同契, Token for Joining the Three in Accordance with the Book of Changes) is the main Chinese alchemical scripture. This book is composed with three kinds of subject, Zhouyi(周易, the Book of Changes), the Huanglao(黃老) Tradition and alchemy(鍊金, 爐火). The author's name is not signed but is concealed in the text. According to the traditional account, the legendary Han immortal from Guiji (會稽, in present-day Zhejiang, 古 浙江), Wei Boyang(魏伯陽), wrote it in the period between Emperor Shun and Emperor Huan of the Eastern Han (126-127 BC), after reading the Longhu jing (龍虎經, Scripture of the Dragon and Tiger). Later he transmitted it to Xu Congshi(徐從事), who appended a commentary, and to Chunyu Shutong(淳于叔通), who first circulated it in the world. While some features of this account provide significant details - especially about the reputed date of the text and about its formation having taken place in stages - the received Cantong qi(參同契) actually is not the product of a single generation of authors, but the result of several centuries of textual accretions as well as theory of three co-authorship by Wei Boyang(魏伯陽), Xu Congshi(徐從事), Chunyu Shutong(淳于叔通). It has over 6000 characters in four-word or five-word verses. Some parts of the book are in styles of prose and poem. Many scholars explain the title "cantongqi(參同契)", saying that "Can(參)" means three, "Tong(同)" means correspondence, and "Qi(契)" means unification. Through images of hexagrams of the Book of Changes, the book illustrates the thought of the Huanglao(黃老) Tradition and alchemy. Wei Boyang(魏伯陽) theorizes his own experience unifying the way of intercourse of Yin and Yang in the Book of Changes, the cultivation of spirit through spontaneity of the Huanglao(黃老) Tradition and the elixir refining of alchemy.

• Journal of Korean Medical classics
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• v.37 no.1
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• pp.57-75
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• 2024

Objectives : The objective of this paper is to study the literature on stagnation pattern, to further determine reasoning for the emphasis on Liver-qi stagnation out of all the Five Zang stagnation patterns. Methods : Stagnation patterns in literature from the Xian-Qin/Liang-Han period, Sui-Tang-Song period, Jin-Yuan period and Ming-Qing period were studied and analyzed. Results & Conclusions : Based on chronological analysis on discussions of stagnation pattern, the Five stagnation in the Neijing were related to the excessiveness and deficiency of the Five circuits. After the discussions of the Four Masters of the Jin-Yuan period, WangAndao explained that stagnation could happen without relation to external contraction in his discussion of Benqiziyubing. Yutuan focused on the inter-relationship between the six stagnation patterns, emphasizing qi stagnation, while Sunyikui discussed stagnation pattern within the framework of the Five Zang stagnation. Zhaoxianke argued for the first time that one of the treatment methods of Wood stagnation could replace the five treatment methods, focusing on Wood stagnation which could be the clue to stagnation pattern. Of current Zangfu diagnostic terminology, the influential Liver qi stagnation remains to this day.

• Journal of Korean Medical classics
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• v.13 no.1
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• pp.184-232
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• 2000

The trend of the concept for modern medicine is gradually forwarding to preventive medicine from therapeutic medical science. One of the most remarkable characteristics of oriental medicine is that it attaches greater importance to preventive medicine scientifically. The basic theory of oriental medicine principally takes roots in Huang Di Nei Jing and it is Si Qi Tian Shen Da Lun that is deep-rooted in the principle of "growing life" grounded in theory of unity of heaven and man of oriental medicine. Therefore having translated annotation of 〈Si Qi Tian Shen Da Lun·Huang Di Nei Jing Su Wen〉 which is quoted frequently and using it for appendix and comparing each views of annotators, I would like to state the results of dissertation as below. 1. Si Qi Tian Shen of title of the paper means that it keeps our health and prevent diseases in advance to control our mind and rhythm of life to the change of Yin and Yang - that is, the grower Yin, the looser Yang - following four seasons of nature environment. 2. The summary of this dissertation is that spring means things newly sprout from old ones, things become profuse, beautiful and brilliant in the summer. Autumn stands for things is harvested and allocated evenly and finally things is closed and stored. That is, in the spring and summer. If one break this principle of growth, diseases are followed after this. Therefore an excellent physician should handle diseases before they are attacked not remedy them after outbreak of diseases. It is said that a sage governs the nation before it is put into confusion. 3. These four terms standing for each season describe definitely and realistically rural life in the agricultural environment, in other words, spouting in spring, growing in summer, harvesting in autumn, storing in winter. Going with the current of the times, they have developed to theoretical concept of getting, growth, harvest, store so that implied the principle of growth for four seasons. 4. It means in a concrete way "Yang would grow in the spring and summer and Yin would grow in autumn and winter" as follow. That is, when the day is long, things act energetically and emit the warmth of life and expand the vigor of growth. On the other hand, when the night is long, things lessen their activity to protect the warmth of life and to preserve the sprit of growth. In addition, we should be concerned about the work outward and try to concretely fulfill plan of business in spring and summer. It is in autumn and winter when we should grow Yin. It does not mean that we simply grow cold yin in our body to build Yin. But according to annotators, for example, Wang Bing stated that we need to make things be cool in spring and summer, and be warm in autumn and winter for improvement. Zhang Jie Bin noted that things should not be cold in spring and summer and not be too hot to improve in autumn and winter. Those principles theorized to unify physiological status into the principle of changing of Yang and Yin in the nature and enriched the contents. In these principles, no problems are not found logically somewhat.

• Journal of Acupuncture Research
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• v.24 no.2
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• pp.169-185
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• 2007

Objectives : The studies on variation in diagnosis on the neck and nuchal pain has not been done thoroughly as we can use it in clinical practice of these days. For this reason, I examined the variation in diagnosis mentioned in the classics of Oriental Medicine as the preceding study on standardization of variation in diagnosis on neck and nuchal pain. Methods : I gathered the twenty kinds of classics of Oriental Medicine that were computerized, the textbooks on Oriental Medicine which are being used these days, and the theses on current clinical research. After gathering these data, I analyzed these according to the variation in diagnosis. Results : The classics of Oriental Medicine on the neck and nuchal pain mentioned very much about the neck and nuchal pain occurred by the pathogenic factor of Wind, Cold, and Dampness, disharmony created by deficiency of Liver and Kidney, and pathogenic state of Meridians of Taiyang. According to the texts of these days, the differentiation of syndromes can be divided into four kinds of items such as Wind-Cold pathogen, Wind-Dampness pathogen, Phelgm-Heat, and disharmony between Qi and Blood. The theses of these days rarely mentioned about variation in diagnosis on the neck and nuchal pain. Conclusions : The differentiation of syndromes on the neck and nuchal pain can be divided into four kinds items as affection by exopathogen like Wind, Cold, Dampness, Heat, and so on, stagnation of Qi and the coagulation blood, deficient syndrome of Liver and Kidney, and deficient syndrome of Qi and Blood.

• Journal of Physiology & Pathology in Korean Medicine
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• v.23 no.2
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• pp.308-318
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• 2009

This study makes clear Huang Yuan-Yu(黃元御)'s medical thoughts Yi-philosophically. Yi-philosophy(易學) since ancient times is occupied by fundamental problems of various fields of Oriental Science. Confusian Medicine Reseachers of Zhang Jie-Bin(張介賓), Zhang Nan(章楠), Zhu Zhen-Heng(朱震亨) was seriously affected by Yi-philosophy(易學) and Confucianism(儒學). But I don't think that the majority of their medicine theories are occupied by Yi-philosophy(易學) and Confucianism(儒學). But Huang Yuan-Yu(黃元御) studied medicine thoughts on the basis of Tu Shu Yi(圖書易) in almost whole medicine theories and clinical contents. Therefore this study researched medical thinkings of Huang Yuan-Yu(黃元御) on Yi-philosophical medical viewpoint Tu Shu Yi(圖書易)-scientifically. Especially in this paper the author examined a characteristic point in medical thoughts of Huang Yuan-Yu(黃元御), the difference of existing medicine on Nei-Jing(內經) and Yi-medicine of Huang Yuan-Yu(黃元御), a commonness of medicine principles of Huang Yuan-Yu(黃元御) and Li Ji-Ma(李濟馬)), medicine theories of Huang Yuan-Yu(黃元御) on Tu Shu Yi(圖書易) and a background of Yi-philosophical medical standpoint. The results was summarized as follows; First, Huang Yuan-Yu(黃元御)'s standpoint on five phase is that the relation of earth and wood fire metal water is form and use(體用). Huang Yuan-Yu(黃元御) insists that the earth represents existence itself and wood fire metal water is concepts that represents actual states. Second, the concept of Four-Constitution of Huang Yuan-Yu(黃元御) and Li Ji-Ma(李濟馬) is same. Third, Huang Yuan-Yu(黃元御) doesn't have a standpoint of five-phase on Nei-Ching Medicine, but a standpoint of five-phase on Yi-philosophy. Fourth, water, fire, metal, wood is Four-Constitution that middle qi transformed. Fifth, the middle qi is yang-earth and yin-earth of the spleen and stomach, the physiological function of four viscera is maintained by the movement of ascending and descending of yin and yang earth. Sixth, The middle qi is main role of Four-Constitution. Exchanging of water and fire and the movement of ascending and descending of metal and wood depends on the earth. Seventh, generally medicine researchers speak that human mind is a main role of psycho-function of heart, but Huang Yuan-Yu has the standpoint of spleen-stomach oriented seven emotions not human-mind oriented viewpoint. It represents that a existing thinking of heart-earth center is changed to medical viewpoint of spleen-earth center. Eighth, There is enough ground for controversy on where is the middle point of human in five viscera. Is that spleen or heart? Huang Yuan-Yu(黃元御) insists that the spleen and stomach is middle point, but the standpoint in Four-Constitution medicine of Li Ji-Ma(李濟馬) is that middle point is heart.

• Journal of Physiology & Pathology in Korean Medicine
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• v.21 no.5
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• pp.1065-1071
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• 2007

It has been known that Asian Medicine theory are based on yin and yang & Five Phases. but recently many therapist using asian medicine in Korea or another nations, take up the position that it is not inevitable for them to adopt the theory of yin-and-yang & Five Phases when they cure a patient. but the point of this view suggests they can not understand totally the real theory about yin-and-yang & Five Phases. asian image-mathematics based on I-Ching could analysis all things with the natural number. the kernel of understanding on principle of I-Ching is realizing that the standard should be changed in some conditions and the form of cosmos should change endless. the system of all thing under sun is divided in three parts on the asian image-mathematics. the nature number from one to nine is divided in three categories that are grouped as 123, 456, 789. So, if we want to understand Five Phases theory, we suggest that it is useful to know the organic connected relations among Four Images, Five Phases, Six Qi(six kinds of weather). the aim of this paper is to arrive at understanding of profound learning on image-mathematics throughout the number of 4, 5, 6 in the concrete context.