• 대한한의학원전학회지
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• 제25권4호
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• pp.23-38
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• 2012

Objective : Generally speaking Reverting yin disease pattern(厥陰病) is the last step in cold damage(傷寒). Therefore recognized Yin cold disease(陰寒病) is increasing, and resist action One Yang qi(一陽) began to creep into body. But Ke Qin(柯琴) have a different way of thinking that Reverting yin disease pattern connected with the loss of Liver's function. Liver qi depression(肝鬱) make a ministerial fire(相火), and it make a nutrient and blood insufficiency(營血不足). Method : I will try to describe the Sanghanlun's Reverting yin disease pattern through the Ke-qin's JueyinbingJie(厥陰病解), and I would like to point out that the exact meaning of Reverting yin(厥陰) is connected with Liver's ministerial fire. Result : Ke Qin's JueyinbingJie explained the Reverting yin disease pattern was connected with Liver(肝), and according to Six qi theory(六氣學說) connected with ministerial fire, and according to meridian and Collateral theory(經絡學說) connected with closing referring to inward actions(闔) among the Opening closing and pivot(關闔樞). Conclusion : Ke Qin was recognized that Reverting yin disease pattern have relevance to the loss of Liver's function. In other world, It is connect with soothe the liver and purge fire(疏肝瀉火) and nutrient and blood insufficiency(營血不足).

• 동의신경정신과학회지
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• 제11권1호
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• pp.83-96
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• 2000

Objectives: In order to study the effect of the oriental medical therapy on the patients who visited Neuropsychiatry and oriental medical differentiation of symptoms and signs with ABR (Autonomic Bioelectric Response recorder)-2000, these clinical studies were performed. Methods: Sixty six patients with headache were classified into three groups; the first is tension headache, the second is migraine headache, the last is the others, each group was investigated of a various characteristic, the effect of the oriental medical therapy and stress was measured by ABR-2000. Result: 1. According to the statics, the tention headache's rate was higher than migraine; on the whole woman's rate was higher than man's. however in the migraine the rate of sex was equal. 2. According to the cause facter, oversensitiveness, overexertion, dyspepsia, etc. were numorous in the order. 3. According to the oriental medical differentiation of symptoms and signs, the rate of stagnation of the liver-qi' s fire-transmission(肝鬱化火) and deficiency of qi(氣虛), these two types were highest. result of analyzing ABR-2000 is that stagnation of the liver-qi's fire-transmission(肝鬱化火) is the highest stress. 4. According to treatment rate, 80.3 percent of patients satisfied of treatment.

• 한국의사학회지
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• 제20권2호
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• pp.149-168
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• 2007

This study compared the figures of viscera (臟腑圖) in the seventh volume titled "Body" of Sancaituhui (三才圖會), the illustrated Encyclopedia published in the Ming Dynasty (明代), and the figures of viscera in Leijingtuyi (類經圖翼). One hundred and six volume Sancaituhui was compiled by Wang Qi (王圻) and his son Wang Siyi (王思義) in the Ming Dynasty. It was first published in 1607 and republished in 1609. Sancaituhui is somewhat different from other existing medical books in terms of form and content. Thus, this study examined the difference. Another comprehensive medical book, Leijingtuyi, was written by Zhang Jing-yue (張景岳) in 1624. Both Sancaituhui and Leijingtuyi were published in China before Terrenz's Taixirenshenshuogai (泰西人身說槪), the book which first introduced Western anatomy. Therefore, this study accessed the two medical books to examine the development of figures of viscera before the instruction of Western medicine.

• 대한한의학원전학회지
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• 제34권3호
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• pp.85-100
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• 2021

Objectives : The OunyukgiUihakbogam authored by Cho, Wonhee, despite its relevance to application of the five circuit theory today, has been under-researched. Methods : Contents on the unique treatment approach through the 'visiting circuit and visiting qi(客運客氣)' of the date of conception was studied. Results & Conclusions : The theory of calculating the date of conception with the date of birth applies the theory of the various combinations of the ten heavenly stems. The gestation period for those born on the day of the rabbit and chicken are either 246 or 306 days, while for those born on the day of the tiger and monkey, 256 days. For those born on the day of the cow or the lamb, 266; for those born on the day of the rat or horse, 276; for those born on the day of the snake or the pig, 286; for those born on the day of the dragon or the dog, 296 days. Once the date of conception is fixed, the visiting circuit and qi is estimated, and a matching formula is chosen and applied.

• 혜화의학회지
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• 제27권1호
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• pp.9-20
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• 2018

Objectives : Ten heavenly stems(10天干) and Twelve earthly branches(12地支) are symbols exposing change order in heaven and earth, and are a very important sign in studying oriental philosophy and oriental medicine. Especially, 10 heavenly stems(10天干) and 12 earthly branches(12地支) are indispensable for the study of Five Circuits And Six Qi(오운육기), and a deep study is needed. Methods : I have examined Yin Yang combination(음양배합), Five elements combination(오행배합), Six Qi 3Yin 3Yang combination(육기삼음삼양배합), viscera combination(장부배합), Mutual collision(상충), Six combination(육합), Three combination(삼합), etc. of 12 earthly branches(12지지) by referring to books such as "Yellow Emperor Internal Classic" ("黃帝內經") and "Principle of universe change" ("우주변화의 원리"). Results & Conclusions : Zi Yin Chen Wu Shen Xu(子 寅 辰 午 申 戌) become Yang(陽), Chou Mao Si Wei You Hai(丑 卯 巳 未 酉 亥) become Yin(陰), Zi Si Yin Mao Chen Si(子 丑 寅 卯 辰 巳) become Yang, and Wu Wei Shen You Xu Hai(午 未 申 酉 戌 亥) become Yin. Twelve earthly branches can be divided into five movements by its original meaning, where YinMao(인묘) is tree, SiWu(사오) is a fire, ShenYou(신유) is a gold, HaiZi(해자) is water, and ChenXuChouWei(진술축미) mediate in the middle of four movements So they become soil(土). SiHai(巳亥) is JueYin Wind Tree(궐음 풍목), ZiWu(子午) is ShaoYin Monarch Fire(소음 군화), ChouWei(丑未) is TaiYin Humid Soil(태음 습토), YinShen(寅申) is ShaoYang Ministerial Fire(소양 상화), MaoYou(卯酉) is YangMing Dry Gold(양명 조금), and ChenXu(辰戌) is TaiYang Cold Water(태양 한수). Viscera combination(장부배합) combines Zi(子) and Bile(膽), Chou(丑) and Liver(肝), Yin(寅) and Lung(肺), Mao(卯) and Large intestine(大腸), Chen(辰) and Stomach(胃), Si(巳) and Spleen(脾), Wu(午) and Heart(心), Wei(未) and Small intestine(小腸), Shen(申) and Bladder(膀胱), You(酉) and Kidney(腎), Xu(戌) and Pericardium(心包), Hai(亥) and Tri-energizer(三焦), Which means that the function of the viscera and channels is the most active at that time. Twelve earthly branches mutual collisions collide with Zi(子) and Wu(午), Chou(丑) and Wei(未), Yin(寅) and Shen(申), Mao(卯) and You(酉), Chen(辰) and Xu(戌), and Si(巳) and Hai(亥). The two colliding earthly branches are on opposite sides, facing each other and restricting each other by the relation of Yin-Yin and Yang-Yang it rejects each other so a collision occurs. Six Correspondences(六合) coincide with Zi(子) and Chou(丑), Yin(寅) and Hai (亥), Mao(卯) and Xu(戌), Chen(辰) and You(酉) and Si(巳) and Shen(申) Wu(午) and Wei(未). Three combination(三合) is composed of ShenZiChen(申子辰), SiYouChou(巳酉丑), YinWuXu(寅午戌), and HaiMaoWei(亥卯未). Three combination(三合) is composed of ShenZiChen(申子辰), SiYouChou(巳酉丑), YinWuXu(寅午戌), and HaiMaoWei(亥卯未). This is because the time Six Qi(六氣) shifts in these three years are the same.

• 한국의사학회지
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• 제26권1호
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• pp.27-39
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• 2013

The Theory of Meridian can be classified into early form of pre- and present form of after-. The representative early form of meridian is Eleven Meridians in Mawangdui scrolls(馬王堆帛書) which use Six Qi Diagnosis(六氣辨證). because it did not adopt Visceral Pattern Identification(臟腑辨證). The present form of meridian is Twelve Meridians of . It has developed to investigate relations between Visceral and disease with Five Phase Theory. Analyzing the name of the Six Meridians in the Shanghanlun(傷寒論)On Cold Damage, there are no hands, feet and visceral signs. and it is almost identical to Eleven Meridians in Mawangdui scrolls. According to , Eleven Meridians use only Six Foot Meridians(足六經) to classify diseases. This fact was applied identically to the Six Meridians in the Shanghanlun. Therefore many doctors, especially Hanzhihe(韓祗和) and Zhangzhicong(張志聰) mentioned that "I have never seen a book on Shanghanlun discuss about Hand Meridians(手經)."

• 대한한의학원전학회지
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• 제20권4호
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• pp.187-210
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• 2007

Dunong(鈍翁), Yun-Ji had born by a concubine, and his dream didn't come true for the restraint of his social position, so he tried to train younger men. His writings still remain 4 volumes of "Dunongyeonsocheonjimundap" and "Dunongdongmongmundap(鈍翁童蒙問答)", which may be called its primer. "Dunongyeonsocheonjimundap" is written in question-and-answer form between Chal-Hye-Ja(察慧子) who has a meager knowledge and Sim-Gyeong-Ong(心耕翁) who search for the truth. It is progressed from the law of nature to human's cultivation of the mind so as to reconfirm the recognition of the unity between the heaven and human beings and lead the interpretation and practice of the metaphysical proposition. It is characterized by making use of metrical compositions to induce plain tone of argument. "Dunongdongmongmundap", whereas, uses archaic writings to describe natural science including astronomy to the beginners. Dunong's scholarship is characterized by these: He explained the metaphysical propositions by approaching usual things including oriental medicine practically; He comprised the Confucian concepts intensively to examine the Oriental studies closely; He groped for the outlooks on the world of taking serious view of human being or human body. And his medical thought is characterized by these: He attached importance to the theory of viscera and bowels based on yin-yang and five phase theory; He suggested the concrete yin-yang theory with a viewpoint of qi-blood theory; He considered the concept of 'six' only as mutual rooting of yin and yang and five visceras and six vowels, and denied the traditional six qi concepts; He explained the ghost theories of the metaphysics based on the yin-yang theory to analogize points of sameness between the oriental medicine and the metaphysics; He emphasized restore yang theory. Therefore, we can say that he regarded the human body as small heaven-earth and grafted the abstract propositions into the actuals so as to put the metaphysical propositions in practice.

• 동의생리병리학회지
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• 제33권2호
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• pp.75-81
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• 2019

In order to research the pathological entity of Jueyin disease in ${\ll}Shanghanlun{\gg}$, some sharing concept of three-yin-three-yang used in ${\ll}Neijing{\gg}$ and ${\ll}Shanghanlun{\gg}$ were investigated first, and then the meaning of jueyin and jueyin disease were analyzed. In cold damage disease, time-space factor is important because the pathological change is rapid and the symptoms along path are similar, therefore three-yin-three-yang having complex meaning of time and space can be used as an appropriate pathological concept. So to speak, it is able to be interpreted as various modes like variations of yin-yang, qi-blood, change of pulse condition, theories of opening, closing, pivot or exuberance and debilitation of form and qi manifested in the six districts of the human body following disease process. Jueyin is between front taiyin and rear shaoyin, and it's attribution is inherent in qi stagnation and yin exuberance in relative to the location of flank and liver. Putting together above descriptions, pathological entity of jueyin disease is that the symptoms mingled with cold and stagnant heat competing each other when a subject having qi stagnation in flank with cold in extremities and lower abdomen in particular is seized with cold influenza.

• 대한한방내과학회지
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• 제26권4호
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• pp.806-819
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• 2005

Objective : The purpose of this study is to investigate clinical characteristics and remedial value oriental medical therapy for sufferers of severe headache. Methods : On the authority of DongEuiBoCam, patients were classified into three groups: migraine, qi-syncope headache and phlegm-headache. All patients wert treated with acupuncture therapy and herb medicines. After that inquiry was made into the extent of improvement of headache. Results : 1. In accordance with the statistics, 56 cases(50.5%) had phlegm-syncope headache, 28 cases(25.2%) had qi-syncope headache and 27 cases(24.3%) had migraine. 2. The ratio between males and females was about 1:4. Most patients were in their forties. 3. 12 cases(31.6%) with migraine had pain only on the right side of the head, 20 cases(26.3%) with phlegm-syncope and 17 cases(45.6%) with qi-syncope headache suffered from the frontal lobe headache. 4. 8 cases(29.6%) with migraine had been suffering for a week or less, 12 cases(21.4%) with phlegm-syncope headache had been suffering for over six months and under one year and 6 cases(21.4%) with qi-syncupe headache had suffered over one year and under five. 5. Overwork and stress was deemed the main cause of migraine. Phlegm-syncope headache was also attributed to stress and tense situations. Qi-syncope headache was believed to be variously caused by traffic accident, noise, blood pressure and other reasons. 6. 46 cases(30%) felt dull headache and 32 cases(20.9%) felt dizzy. The common associated symptoms of migraine and qi-syncope headache included back, neck and shoulder pain and other pains. Dizziness was an especially prevalent symptom of phlegm-syncope headache. 7. After the oriental medical therapy, 12 cases(10.8%) almost entirely recovered, 50 cases(45%) were in about half as much pain, 45 cases(40.5%) improved little and 4 cases(3.6%) felt no improvement. Conclusions : The results support a role for oriental medical therapy in treatment of headache.

• 동국한의학연구소논문집
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• 제8권2호
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• pp.1-24
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• 2000

명대 장경악은 기상 현상에 관하여 "오운육기를 토대로 기화를 추측하면 피차의 영허에 대해 십중칠팔은 들어맞는다"고 하였는데, 이를 착안하여 논자는 "황제내경"에 기재된 기상에 관하여 운기의 기후 특징을 한반도 서울을 중심으로 실제 기상관측 자료와 비교 분석하였다. 기상청 자료를 토대로 서울의 평균 풍속 평균 기온 강수량 평균 습도를 운기 이론 가운데 대운과 비교하였다. 또한 과거 1564년에서 1863년까지 한반도의 이상 기후 발생 빈도와 운기성쇠 운기동화 운기순역과 비교하였을 때 운기동화의 경우와 이상 기후 발생 빈도와 일치하였다. 다만 본 논문의 실제관측 자료와 통계는 한국의 서울을 중심한 분석이기에, 중국과의 어느 정도 오차를 고려하여야 할 것이다.