• Journal of Sasang Constitutional Medicine
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• v.16 no.3
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• pp.1-7
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• 2004

1. Objectives This research is purposed to present developmental direction of traditional Korean medicine, through summarizing original medical mind of traditional Korean medicine. 2. Methods It was researched as bibliographic study with chief writings of traditional Korean medicine such as "DongEuiBoGam(東醫寶鑑)" and "Dongyi Suse Bowon(東醫壽世保元)" 3. Results and Conclusions (1) Huh Jun regarded Three Precious(三要: 精, 氣, 神) as important factors in Morpho-imaginary viewpoints. So he suggested finding out the pathological states according to the states of Three Precious. (2) As Huh Jun recognized that the essence(精) is the origin of the body, he suggested the medical mind of laying emphasis on the essence. And he suggested that circulating of the essence is important to health and longevity, which is different from previous trational medicne laying emphasis on the tonifying of five organs(五臟). (3) Dong-mu suggested diagnostic method that is to find out "Natural Principle of Organ(臟腑性理)" by observation of "Knowing-Acting(知行)" and "Morphological aspect and Temper(體形氣像)". And he suggested finding out pathological states according to states of "Good Qi of each constitution(體質正氣)". (4) Dong-mu recognized that the disease should be treated by recovering "Good Qi of each constitution" with both pharmacotherapy and non-pharmacotherapy. So he uggested the medical mind of laying emphasis on "Good Qi of each constitution", which is different from previous trational medicne laying emphasis on the tonifying of five organs. (5) To be brief, Huh Jun layed emphasis on the essence and Dong-mu layed emphasis on "Good Qi of each constitution". Emphasizing internal vitality which is applyed to treatment and prevention of disease is the original medical mind of traditional Korean medicine.

• Journal of Physiology & Pathology in Korean Medicine
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• v.20 no.4
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• pp.784-792
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• 2006

The Neo-Confucian study of the thee of ministerial fire(相火論) constitute of the rule of iung jung(中正), the principal of form and use(體用) and of real nature and emotion(性情) of human and ethic mind(人心道心). The present study is to evaluate a fundamental concept of the theory of ministerial fire, which is one of traditional medical ideology in China, through the Neo-Confucianism projects to The theory of ministerial fire. The theory of ministerial fire of Judange(朱丹溪) was recognized by ontological principal of Heaven-Human being-Earth, ontological structure of Form-Use and the structure that mind consist of real nature and emotion(심統性惰). The ethic and human mind(道心人心) of Judange and constancy and transition(常變) of seven emotion have relationship in the ontological structure of Form-Use. The real nature of human Doing consisted of apriority of Heaven rule is unitary constructed by Form-Use(체용) of inactivated real nature and activated seven emotion and then activated seven emotion shows dual form of appropriate(中節) and inappropriate(不中節). Emperor's and ministerial fire(君火相火) which has a relationships of Heaven-Human being synchronization represents all kinds of fire and classified to heaven fire(天火) and human fire(人火). The emperor's fire was triggered by inactivated fire and ministerial fire(相火) was triggered by activated fire. Inactivated ministerial fires have dual form of physiological ministerial and pathological ministerial fire. Regarding the forementioned analytic thinking, it was clear that manifest processing of One's real nature and the ministerial fire undergo the same principal and logics. Since maintained One's real nature that is inactivated seven emotion and appropriated activated seven emotion, ministerial fire can be stable and keep one's health and well-being in mind and body.

• Journal of Korean Theatre Studies Association
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• no.53
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• pp.31-56
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• 2014

If we define theatre as an infinite tower piled up by smoke, the strata of the organic composition of an actor's/actress' body-mind-spirit, may not only be complicatedly worked out, but it seems to belong to a non-scientific realm. However and at the same time, it is also true that the audience is eager to witness a certain kind of specific vitality from the actor/actress on stage. Of course the vitality is hard to be prescribed. Simply we call it a texture of energy, nuance of existence, or much simpler, an actor's/actress' 'aura'. That is, the existential nuance of the actor/actress. The nuance, which is surging from the actor's/actress' authentic presence, ultimately comes out of, not the circumstantial interpretation of the production but the power of its integration. We can find from the works of Meyerhold, Grotowsky and Barba the theatrical fact that the actor's aura can be obtained by a kind of artificiality rather than innate characteristics of existence. These directors commonly regard theatre as the actor's/actress' theatre. Respectively choosing his own specific methods of expression, they unexpectedly meet in a same spot in which actor's/actress' theatre can be realized by the rediscovery of the actor's/actress's body-form. In other words, their approaching methods to theatre look alike, at least in that abandoning reserving any natural, unconscious, economic body-form of an actor/actress, they rather try to discover a certain kind of 'technical' body-form. The form which is totally non/un-conscious, unfamiliar and non-economical. Their research process explores an ideal body-form, and this thesis focuses on this point. For this work, I bring the notion of 'liminality' that connotes the praxis for essential presence of the actor/actress as well as the incubating time and space nacessary for his/her rebirth. And for developing this work, I ask: Could not the actor's/actress' consciousness and the spatiotemporal dimensions (s)he meets, be possibly defined as the core of liminality, only in case that (s)he requires them in the process of, either exploring the unfamiliar body or familiarising with the unfamiliar body-form? As I mentioned above, the three frontiers' theatrical journey is similar in part. For example, three all start from the actor's/actress' consciousness and then go through the body enlarged with it. Then they continue their journey, but different from one another. Meyerhold still uses the conscious body. But now he transforms it into a kind of mobilized sculptures. In comparison with Meyerhold's use of the consciousness, Grotowsky puts his emphasis on an autonomous body which, if necessary, cast away even the innate consciousness. Likewise, to Barba, theatre always starts from the actor/actress who has already taken off all kinds of conventions. (Conventions should be re-designed!) The actor/actress therefore recreates him/herself as his/her body-mind wears a new, unfamiliar, readjusted form and vitality. And then this restructured body-mind may unceasingly aim at exploring its vitalized 'positive organism', that is the waves of self-centering energy, an existential nuance, and an authentic (or maybe behavioral) expressiveness. Now it seems clear that the liminal process for the frontiers' theatrical journey could be equalized as a profound process of self-penetration, self-transformation, and self-realization. This thesis explores the mystic realm of liminality.

• Journal of Power System Engineering
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• v.14 no.4
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• pp.29-36
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• 2010

This study was performed with 5 subjects and used three kinds of music and vibroacoustic stimuli wave based upon each kinds of music. Executing music stimulation, vibro tactile and acoustic wave stimulation to human body were performed. Then measured brain waves were analyzed under each condition including before stimulation, stimulation 1, and stimulation 2. Effects by stimulation results could be studied with experiments and summarized results are followings. 1. It may be concluded that effects on brain waves by music and vibroacoustic stimulation might differ under different situations such as stimulation types with vibroacoustic equipment, human body and mental conditions when measuring, etc.. 2. During stimuli by using music A, B, and C, the effect of $\alpha$ wave, $\beta$ wave, and SMR wave power values show same tendency to the subject c but music C had very different tendency during vibroacoustic stimuli. 3. During vibroacoustic stimuli by applying the signals of music C, because SMR wave power value was continually increased with consistency comparing to Bst, this can be estimated that an application of inducing mind concentration condition would be possible under relaxed body and mind conditions. 4. To secure data significance, all measured data need to be tested statistically whether data would be interrelated or not.

• 한국호스피스완화의료학회:학술대회논문집
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• 2000.12a
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• pp.162-174
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• 2000

The purpose of this hermeneutic study was to investigate the meaning of "good dying" of Chinese terminally ill cancer patients in Taiwan; the factors related to this morning; and the strategies cancer patients used to ensure "good dying". Indepth unstructured interviews, prolonged participant observations, and review of clinical records were selected as the methods for data collection. In the four and one-half month period of data collection, the researcher was in the role of a full time clinical nurse specialist who directly took care of the subject patients in 4 hospitals and in patients' homes. The 20 subject were selected purposively according to selection criteria and various demographic backgrounds. Interview transcripts and field notes comprised the data for analysis. The results were composed by 3 constitutive patterns and 12 themes. Achieving inner peace appeared to herald the good dying state. The "good dying" for Chinese terminally ill cancer patients in Taiwan meant peace of body, peace of mind, and peace of thought. The constitutive pattern of peace of body included 4 themes: (1)minimizing the agony of physical symptoms; (2)short period of dying process without lingering death; (3) cleanliness, neatness, and integrity of the body; and (4) mobility. The constitutive pattern of peace of mind included 5 themes: (1) yielding; (2) non-attachment; (3) not to be lonely; (4) settle down all affairs; and (5) being in a preferred environment and enjoying nature. The third constitutive pattern of peace of thought included 3 themes: (1) getting through day by day without thinking; (2) meaningful life; and (3) expectation that the suffering would be ending. Through understanding of the terminally ill cancer patient' needs in their meanings of "good dying", recommendations can be made for humanistic care. The findings of this study have recommendations for care givers daily contact with dying patients and for medical and nursing education.

• Proceedings of the Korean Society for Emotion and Sensibility Conference
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• 2000.11a
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• pp.91-97
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• 2000

The conventional model did not take momentum conservation into consideration when the electron absorbs and emits the photons. II-ray provides momentum conservations on any directions of the entering photons, and also the electrons have radial momentum conservations and fully elastic bouncing between two atoms, in the new atom model. Conventional atom model must be criticized on the following four points. (1) Natural motions between positive and negative entities are not circular motions but linear going and returning ones, for examples sexual motion, tidal motion, day and night etc. Because the radius of hydrogen atom's electron orbit is the order of 10$^{-11}$ m and the radia of the nucleons in the nucleus are the order of 10$^{-l4}$m and then the converging n-gamma rays to the nucleus have so great circular momentum, the electron can not have a circular motion. We can say without doubt that any elementary mass particle can have only linear motion because of the n-rays' hindrances, near the nucleus. (2) Potential energy generation was neglected when electron changes its orbit from outer one to inner one. The h v is the kinetic energy of the photo-electron. The total energy difference between orbits comprises kinetic and potential energies. (3) The structure of the space must be taken into consideration because the properties of the electron do not change during the transition from outer orbit to inner one even though it produces photon. (4) Total energy conservation law applies to the energy flow between mind and matter because we daily experiences a interconnection between mind and body. An understanding of the mechanisms responsible for the control of normal proliferation and differentiation of the various cell types which make up the human body will undoubtedly allow a greater insight into the abnormal growth of cells, A large body of biochemical evidence was eventually used to generate a receptor model with an external ligand binding domain linked through a single trans-membrane domain to the cytoplasmic tyrosine kinase and autophosphory-lation domains. The ligand induced conformational change in the external domain generates either a push-pull or rotational signal which is transduced from the outside to the inside of cell.l.ell.

• The Journal of Dong Guk Oriental Medicine
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• v.4
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• pp.189-209
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• 1995

The purpose of this study is to understand a term of 'Jangbu theory 臟腑論' in 'Dong-Eui-Su-Se-Bo-Won 東醫壽世保元'. The conclusion would be summerized as follows. 1. 'Jangbu theory 臟腑論' of 'Sa-Sang medicine 四象醫學' is based on 'Sa-Sang structure 四象構造'. 2. 'Mind 心' of 'Sa-Sang medicine 四象醫學' is recognised as the Lord of body. 3. 'four-Jang 四臟' and 'four-Bu 四腑' constitute 'Sa-Sang structure 四象構造' which is based on the deviation of 'vital energy 氣', and 'four-Jang 四臟' plays a loading role. 4. 'Sacho 四焦' explains the whole function of human body including one's heart's desire, physical constitution and the visceral physiology. 5. 'ear-eye-nose-mouth 耳目口鼻' is connected with 'the profound secrets of nature 天機' and also has a close relation with creation of 'spirit-vital energy-blood-essence 神氣血精' and spiritual fuction. 6. 'SaHae theory 四海論' of 'Dong Mu 東武' is philosophical concept set on the basis of 'nature 天性' and 'life 人命'. 7. 'spirit-vital energy-blood-essence 神機血精' doesn't have the relation of mutual transformation. It's creation and consumption lies on 'the power of ear-eye-nose-mouth 耳目口鼻之力'. 8. 'Sa-Sang medicine 四象醫學' expands its theory centering on the deviation of 'vital energy 氣' and the transversal circulation of 'SaHae 四海' According to the above result, 'Jangbu theory 臟腑論' in 'Dong-Eui-Su-Se-Bo-Won 東醫壽世保元' should be understood on the basis of 'Sacho 四焦' and 'SaHae 四海' according to 'Sa-Sang structure 四象構造', accompanying philosophical thinking focused on human and society, the centural concept of 'Jangbu theory 臟腑論' could be said as 'Mind 心' to be the Lord of body.

• Cross-Cultural Studies
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• v.21
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• pp.165-188
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• 2010

One of the things that should be done first in establishing the cosmic life culture is to reflect on the old human-oriented culture. If the cosmic life culture absolutizes everything except for humans according to the logic of reason, its foundation will weaken or eventually get lost. Separating humans from the universe is just like separating life from it. Given that all life, whether it is humans or the earth, originated from the universe, such an effort for separation merely values an individual life by excluding all life or whole life. When the human body and the cosmic chi' blood are not in an active flow, it means there is a problem with life. What is in the greatest need in such a case is the sincere human mind that follows the principle of cosmic life. It is like the sincerity found in the pasonri singer, who mellows all the hardships and difficulties in the world out and create songs out of them like the shadow. It is the pansori singer's shadow that changes the universe. It is only when the extreme force of human mind communicates with that of the universe that the cosmic life or cosmic life culture can be created. In that sense, it is urgent to create life out of the universe inside me and create a universe out of all life in and outside me. It is such a grave plan in human history in that it involves finding the "Sanal" which is the core of life living hidden inside the body whose life force gradually goes away or inside the universe, and creating the culture of Bokseung in which it bursts out. The most important thing in life is the flow, and the mankind is currently standing in the life flow of the massive universe's chaosmos. The greatest task the mankind is currently faced with is to think over how to deal with the period of Big Chaos in the massive universe's chaosmos reversely and establish the cosmic life culture anew.

• Journal of Oriental Neuropsychiatry
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• v.24 no.spc1
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• pp.101-118
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• 2013

Objectives : Hakomi therapy is a body-centered psychotherapy established by Ron Kurtz in the 80s. Here we introduce the clinical possibilities of application in Korean medicine through Hakomi therapy. Methods : At first, we present the definition, basic principles, terms and outline of Hakomi therapy in reference to "Body-centered psychotherapy The Hakomi Method," published by Ron Kurtz. Then we study the clinical application of Hakomi therapy on Korean medicine. Results : There are many similarities between Hakomi and Korean medicine, such as Mind-Body holism, organicity through homeostasis of living things, non-violent attitude of therapist like Tao, and emphasis on breathing by corresponding with Nature. Also, there are similarities in methods, such as Ohjisangseung, Iijungbyunqi, and Qigong. Hence, Hakomi therapy can be useful in Korean psychotherapy. Conclusions : If we can graft Hakomi therapy onto Korean psychotherapy, it will be efficacious for Korean psychotherapy to be systematized.

• Journal of agricultural medicine and community health
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• v.38 no.3
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• pp.163-173
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• 2013

Objectives: There has been an increase in the use of mind-body therapies to control cardiovascular risk factors recently. This trial was designed to determine whether the 'jeol'(Korean Buddhists' prostration) meditation program, as a new mind-body intervention, was effective in managing stress, depression and controlling cardiovascular risk factors in women working at a geriatric hospital. Methods: We conducted a randomized controlled trial to determine whether the 'jeol' meditation program could improve stress, anxiety, depression, and cardiovascular risk factors in women. We randomly assigned 57 participants to the intervention(29 participants) or control(28 participants) group. The subjects in the intervention group participated in a group Jeol meditation program once weekly, and practiced at home. The following variables were assessed: stress(Psychosocial Wellbeing Index), depression(Beck's Depression Inventory), body mass index(BMI), waist circumference, hemoglobin A1c(HbA1c), homeostasis model assessment(HOMA), low-density lipoprotein(LDL) cholesterol, high-density lipoprotein(HDL) cholesterol, and triglyceride were assessed. Results: After the 8-week program, 2 participants from the intervention group and 1 from the control group dropped out. The subjects in the intervention group exhibited decreased scores for stress(t=5.102, p<0.01), depression(t=5.259, p<0.01), BMI(t=2.942, p=0.007), and waist circumference(t=2.582, p=0.016); however these scores did not demonstrate a significant decrease in participants of the control group. The other variables showed no significant difference between the groups. Conclusion: The 'jeol' meditation program evidently reduced stress, anxiety, depression, body weight, and waist circumference in women, which suggests that this program could be employed as a mind-body therapies.