• The Journal of the Korea Contents Association
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• v.21 no.5
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• pp.824-836
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• 2021

In this study, the use of '心' letter used in classic Chinese book of 『Hwangjenaegyeog』 and its meaning was examined. In Chinese letters, '肉' is a sign that symbolizes the body. The letters '肝', '脾', '肺', and '腎' expressing the five human organs all contain the form of '肉'. So they don't cause semantic confusion. However, the Chinese letter that means heart and mind are written as '心'. As a result, it is difficult to understand the meaning of '心'. In addition, the contents of 『Hwangjenaegyeog』 cover various fields from disease to astronomy. For this reason, a total of 286 '心' letters used in it have various meanings. The results of this study are as follows. First, it means human heart. Second, it means the human chest. Third, it refers to mind. Fourth, it means a transcendent concept like spiritual enlightenment. Fifth, it refers to pericardium. Sixth, it refers to logical thought Seventh, it means center or core, and finally does constellation. in the eastern sky of ancient Asia. The results of this study are thought to be helpful in grasping the meaning of '心' in the classical literature as well as in 『hwangjenaegyeonglyeongchu』.

• The Journal of the Korea Contents Association
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• v.21 no.10
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• pp.774-787
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• 2021

This thesis is a follow-up study on HwangJeNaeGyeogSoMun(SoMun). Its purpose is the usage of '心' letter used in HwangjenaegyeogYoungChu(YoungChu). The original manuscript of this study was the Hu's Gulin Sanctum of YoungChu. It was conducted by a literature review. Typically, the word '心' means a tangible heart and an intangible mind in the same form. Therefore, in order to understand the contents of the YoungChu, which provides the basis for the basic ideology related to health care, meditation, GiGong training, yoga, practice and oriental medicine, it is necessary to understand the meaning of the word '心' letter. The results of this study are as follows. First, it means human heart. Second, it means the human chest. Third, it means mind such as angry, joy sad, fear and so on. Fourth, it means the transcendent concept like spiritual enlightenment. Fifth, it means the pericardium. Sixth, it means logical thinking. Seventh, it means center or core, Eighth, it means the name of the constellation in the eastern sky of ancient Asia. Ninth, it can be classified into the inside. It can be used as a basic data to understand the contents of YoungChu related to various categories. The limitation of it is that the classification of the '心' letter may be different from the researchers' perspective.

• Journal of Oriental Neuropsychiatry
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• v.23 no.1
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• pp.1-15
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• 2012

Objectives : The objective of this study is the Basic research for mind and body cure protocol construction through the Sim(心) study at Buddhism Medicine, Constitutional Medicine, and Oriental Medicine. Methods : 1. The Sim(心) in Buddhism is a target of spiritual culture and subjective awareness of An ascetic person in interior psychology. In this research, the Sim(心) has been modified within a concept of Early Buddhism and You-sic in order to have medical logicality. 2. Since the study deep into Sim(心) within Confucianism has various aspects, each Confucian's theory argument or era. We limited the significance of the Sim(心) to be associated with the category of the Sim(心) in Sasang Constitutional Medicine which is a product of practical Confucianism. 3. The criteria of debate for the Sim(心) is based on the "Hwang-je-nae-gyoung", because "Hwang-je-nae-gyoung" is founded to definite the term regarding spirit or mind in Oriental medicine Results : 1. "Hwang-je-nae-gyoung" which came from thought of You-Sic, thought of Taoism, and Early Buddhism becomes the theoretical basis for the Sim(心) in Buddhism Medicine, Sasang Constitutional Medicine, and Oriental Medicine. 2. The Sim(心) in the mind psychology of Buddhism Medicine, Sasang Constitutional Medicine, and Oriental Medicine has active aspects. but the visual thing // There are visual aspects being contrasted with 'Sim(心)' of mind psychology and aspects of activity in Buddhism medicine, Sasang constitutional Medicine and Oriental Medicine; which are 'Hrd', 'Hrdaya', 'four-large' 'five base', 'chin, chest, navel and abdomen', 'head, shoulder, waist and buttocks' consisting 'the body', and the heart and 'four interorgans' from the study of symbolical interorgans). In Buddhism Medicine, Sim(心)'s Epistemology is the most extensively understood fact about 'Sim(心)', and for Sasang Constitutional Medicine and Oriental Medicine. 'Sim(心)' is limited as an 'Element' that comprises the body. 3. The Functional area of the Sim(心) in the Buddhism Medicine, Sasang Constitutional Medicine, Oriental Medicine is composed with 'consciousness(意識)' 'manas-vij_na(末那識)', '_aya-vij_na(阿賴耶識)', 'mind greed(心欲)', 'Li(理)' and 'Sin(神)', about the interpretive area of 'Sim(心)', 'Sin(神)' of Oriental medicine is the most comprehensive concept, and on the side of the depth of 'thinking' and 'consciousness', '_aya-vij_na(阿賴耶識)' from Buddhism Medicine in the key point. 4. The Sim(心) in the Buddhism Medicine, Sasang Constitutional Medicine, has the positive and negative aspects, such as the 'Dukkha(煩惱)' and A merciful heart or Human Sim(心) and Taoism Sim(心).

• Journal of Physiology & Pathology in Korean Medicine
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• v.19 no.6
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• pp.1496-1503
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• 2005

This study aims to define the relationship between brain and heart through several literatures about oriental medicine and the conclusions are as follows. Heart in oriental medicine is called as Sinmyeongjishim(神明之心) which has a close connection with Mind, Consciousness, Emotion, and Physiological instinct of Drain in modern medicine. According to Oriental medicine, Brain stores Wonsin(元神) as Heart stores mind(神). Heart is where mind rests whereas Brain is where mind reveals. The external evidences that prove the relationship of Heart and Mind are as follows: First, with ears, eyes, mouth, and nose the subject of cognition is recognized as Sinmyeongjishim(神明之心). Second, Bulin(不仁), which means decreased movement power and sensibility of limbs, proves that Sinmyeongjishim(神明之心) is involved with movement power and sensibility of limbs. The physiological evidences that prove the relationship of Heart and Mind are as follows; First, Heart as the operation of Sinmyeongjishim(神明之心) manages language. Second, Heart is related with Tongue. Third, Heart is linked to Ears through the ear hole. Fourth, Heart is a store of Mind. Fifth, the five viscera control emotional and psychological activities. The pathological evidence of the relationship of Heart and Mind is that the symptoms of heart disease which are related to Sinmyeongjishim(神明之心) are also related to the functions of Brain. Though Brain has a close connection with Heart in oriental medicine, it is recognized that there are distinctive symptoms of disease of Brain and Hyeolyookjishim(血肉之心) respectively. The relationship of Heart and Brain has been researched in this study, even though there are not enough written materials about oriental medicine. But the fact that the majority of Heart operation is deeply connected with Brain activities cannot be denied. Therefore the research of Heart should be done as well as Brain in the clinical study of Brain.

• Journal of Oriental Neuropsychiatry
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• v.21 no.4
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• pp.99-112
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• 2010

Objectives : This study was to investigate the associations of Parent Stress Index(PS]). Way of Coping Checklist(WCC). and Diagnostic System of Oriental Medicine(DSOM) in mothers of elementary school children. Methods: In the study. K-PSI-SF. WCC. and DSOM were carried out on 202 mothers of O Oelementary school children during June. 2010. Cross tabulation analysis was used to verify the association of PSI. WCC and DSOM. Results: 1. The most common pathogenic factor was Dampness(濕) in total subjects. 2. The score of problem-focused coping methods showed significant difference in PSI grades. 3. The zp and sc10 of Qi deficiency(氣虛), Blood deficiency(血虛), Qi-Stagnation(氣滯), Insufficiency of Yang(陽虛), Heat(熱), Dampness(濕), Dryness(燥), Liver(肝), Heart(心), and Kidney(腎) showed significant difference in PSI grades. 4. The score of total PSI and PSI subscale had negative correlations with problem-focused coping methods 5. The score of total PSI had positive correlations with Qi-Stagnation (氣滯), Dampness(濕), Dryness(燥), Heart(心), and Kidney(腎) in total subjects. Conclusions : This study provides insights on associations of parenting stress coping methods and diagnostic system in Oriental Medicine. Furthermore, the study shows positive correlations among Qi-Stagnation (氣滯), Dampness(濕), Dryness(燥), Heart(心), Kidney(腎) and PSI, and negative correlations between PSI and Problem-focused coping methods, all with statistical significance.

• The Journal of Dong Guk Oriental Medicine
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• v.6 no.1
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• pp.67-89
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• 1997

The heart takes the top position as the monarch of the physiological activity in five viscera and six bowels. Activity to think and ponder, or harmony of the function of viscera and bowels and passing smoothly of qi and blood and so on, these depend on the function of heart. So it is called the center of life activity. This thesis studied bibliographically the process of formation of the system of differention of syndromes. First, in the classify of deficiency syndrome, insufficiency of the Heart is classified deficiency of the Heart-yin and insufficiency of the Heart-yang. After it classified insufficiency of the Heart-qi, insufficiency of the Heart-yang, dificiency of the 'Heart-blood and deficiency of the Heart-yin. At lately it classified more subdivide into insufficiency of the Heart-qi, insufficiency of the Heart-yang, dificiency of the Heart-blood, deficiency of the Heart-yin. Deficiency of the Heart-qi yin, deficiency of the Heart-qi blood, deficiency of the Heart-yin yang and sudden exhaustion of the Heart-yang. Second, It were the most important that the phlegm, fire and heat in the classify of excess syndrome. It classified various differentiation of syndrome. In the beginning of a period, it only classified phlegm syndrome and heat syndrome, but recently it classified not only phlegm syndrome and heat syndrome but also phlegm-fire. Also, It classified importantly gradually Heart-blood stasis caused by deficiency of the Heart-qi and the Heart-yang. Variety and subdivision of classify of differentiation of syndrome seemed resault of study to prepare various disease. And that after demanded more and more positive study.

• Journal of Korean Medical classics
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• v.32 no.3
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• pp.73-83
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• 2019

Objectives : The purpose of this paper is to investigate the mechanism of 'Joy impairs the Heart'. Methods : "Huangdineijing" was searched in relation to 'Joy' and 'Heart', then Joy was divided into physiological and pathological joy. After examination of the similarities and differences between the two, the mechanism of 'Joy impairs the Heart' was drawn out. Results : 1. Excessive Joy not only relaxes Qi(氣), but also disperses Shen(神). 2. Impairment of Heart damages heart locally and Impairment of Yang not only damages Qi or Shen focally, but also damages Yang of the whole body and the degree of damage is thought to be more extensive than "Joy impairs the Heart". 3. "Too much joy and pleasure can cause the Shen(神) to scatter and not remain stored." not only relaxes Qi, but also disperses Shen(神), and the degree of damage is less than "Sudden joy damages Yang". Conclusions : Excessive or Sudden Joy impairs the Heart by disturbing Heart's property of maintaining Taiyang by scattering Shen(神) or not maintaining high Yang density. Forced expression of Joy impairs the Heart by relaxing and stagnating Qi.

• Journal of Oriental Neuropsychiatry
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• v.9 no.1
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• pp.101-122
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• 1998

As a result I get the fallowing conclusions;1. Oriental medicine and confucianism have similar point about heart because oriental medicine and confucianism have same philosophical backing 2. Oriental physitian read the books complated by confucianism by confuncianism physitian because racial characterristics are based on confucian thoughts, and my race make much of the heart. So to use confucian thought to phychotheraphy need to study confucian In(仁) thought.3. Thought that oriental medicine refers man as small university and thought that man and heaven are same based on the ethical doctrine that man's inborn nature is good are same connection. but oriental medical aim is agreement external features of man with university, confucian aim is agreement heart of man with university4. Confucianism will be used in phychotheraphy because phychotheraphy require close relationship between psychiatrist and patient and confucianism gives importance to man's relationship5. Oriental medical phychotheraphy deal prevention and cure at same time, but, confucianism deal prevention entirely. so confucianist target a saint by training at ordinary times.

• Journal of Korean Medical classics
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• v.23 no.2
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• pp.119-124
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• 2010

Literally Simdokmusu(心獨無腧) means only Heart meridian doesn't have acupuncture points. But in Oriental medical classics such as "Hwangjenaegyeong(黃帝內經)", Heart meridian has been explained it has acupuncture points. Then, what does it mean? First, we take a careful look how it is different between Oriental medical classics describing meridian pathway. Next, we focus on Pericardium meridian(PC) because Heart and Pericardium meridian have several similarities in many ways. With those methods, we try to reveal the meaning of simdokmusu(心獨無腧) as a conclusion.

• Journal of Physiology & Pathology in Korean Medicine
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• v.21 no.1
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• pp.250-257
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• 2007

Uterus myoma is a benign tumor of smooth muscle in the wall of the uterus, In oriental medicine, we used to made an effort to management this patients without surgical operation. Doctors have treated patients of uterus myoma mainly by checking over each symptom they have. Then we think that patients have some symptoms in relation to an etiological cause. So I have carried out this study to investigate association of DSOM scores and an attack of uterus myoma in oriental medicine. We chose 3 groups, the first one is 257 uterus myoma patients who visited Dongeui University Oriental Medical Center from May 2001 to June 2006, the second one is 558 outpatients who didn't have uterus myoma from May 2005 to June 2005, the third one is 129 clinical trials who volunteered for Sasang constitutional medicine. Then we made up 3 groups to checkup DSOM, and investigated the All DSOM Fluents which effect uterus myoma patients using regression model. Logistic regression analysis indicate as follows ; In comparison with 558 outpatients data, blood stasis(血瘀), dryness(燥) is associated positively and insufficiency of Yang(陽虛), spleen(脾), phlegm(痰) negatively, and mean of the index for pathogenic factor(病機指標 平均) of deficiency of qi(氣虛), heart(心) negatively. In comparison with 129 clinical trials data, blood stasis(血瘀) is associated positively and phlegm(痰) negatively, and mean of the index for pathogenic factor(炳機指標 平均) of deficiency of Yin(陰虛), liver(肝), diarrhea positively, heart(心) negatively. 3. In investigation of DSOM items, items of blood stasis(血瘀), deficiency of Yin(陰虛), coldness(寒) is associated positively and items of heart(心), spleen(脾), Phlegm(痰) negatively.