• 한국의사학회지
• /
• 제23권2호
• /
• pp.43-46
• /
• 2010

Dong-Eui-Bo-Gam is a general medical literature, writing by Korea physician Xujun, who makes reference of Chinese medical literatures, Taoist literatures, historical records, Confucian literatures and so forth prior Ming Dynasty. It coveres many fields, such as medical theory, etiology, pulse theory, herb, prescription, internal medicine, surgery, gynecology, pediatrics, acupuncture, regimen, YunQi and so forth. Dong-Eui-Bo-Gam combines medical science and many others, using clustering arrangements, fully reflects Xujun's academic thoughts, and his rich clinical experiences.

• 대한한의학원전학회지
• /
• 제26권4호
• /
• pp.237-251
• /
• 2013

Objective : Min fire(民火) is mentioned as a kind of fire that exists in human body, which rarely appears in traditional medical books. It was mainly mentioned as a fire in urinary bladder, and was referred to have some function in the process of qi transformation(氣化) in urinary bladder. As the concept of min fire was originated from the Taoist internal alchemy, this study will make a comparative research between the examples of min fire in medical theory and Taoist internal alchemy, and will find out the conceptual significance of min fire in medical theory. Method : Among traditional medical books, min fire appears in such books as Yixuerumen(醫學入門), Youyoujicheng(幼幼集成), Fengshijinnangmilu(馮氏錦囊秘錄), and also in some books of Taoist internal alchemy. Though rather brief and informal, they show us some information about the performance of min fire in human body. So based on the information about min fire that was acquired from those books, this study will apply the concept of min fire to the traditional dispute on the problem of qi transformation in urinary bladder. Result & Conclusion : The concept of min fire that is related to the problem of qi transformation in urinary bladder, shows well that qi transformation in urinary bladder produces not only urine but also the ascent of shuijing(水精). And it also shows well that min fire acts as a power for the qi transformation in urinary bladder, which would perform well in the cooperation with sovereign fire(君火). This can be presented as a theoretical basis that the power for the qi transformation in urinary bladder is basically prepared in urinary bladder itself.

• 한국한의학연구원논문집
• /
• 제9권2호
• /
• pp.1-16
• /
• 2003

${\ulcorner}$Ohjangyukbudo(五臟六腑圖)${\lrcorner}$ is the Book Name which was recorded in ${\ulcorner}$Euibangyoochui(醫方類聚)${\lrcorner}$, and the Author had been clarified as 'Hoeum(胡?)' in accordance with those books likely as ${\ulcorner}$New Records of Tang Dynasty(新唐書)${\lrcorner}$, ${\ulcorner}$History of Song Dynasty(宋史)${\lrcorner}$ The said 'Hoeum' had displayed her activity at the Age of Tang Dynasty, as a Female Physician also a Female taoist, who retired to hermitage in Mount Taebaek. As being perceived the abstruse reasons in those scriptures named. ${\ulcorner}$Hwangjungkyung(黃庭經)${\lrcorner}$ and ${\ulcorner}$Koodo(舊圖)${\lrcorner}$, she composed the book at Daejung 4th Year of King Sun, namely AD 848 named. ${\ulcorner}$Hwangjungnaekyungohjangyukbubosado(黃庭內景五臟六腑補瀉圖)${\lrcorner}$.

• 대한한의학방제학회지
• /
• 제18권1호
• /
• pp.13-21
• /
• 2010

Low Back Pain Prescriptions of Jin, sa tak are peculiar to using Atractylodis Macrocephalae Rhizoma(AMR). All low back pain prescriptions which are enlisted in Byunjeunggimoon, Byunjeungrok and Byunjeungokham include AMR. Whereas low back pain prescriptions which is enlisted in Seoksilbirok are 7 of 10. Preexistence of low back pain prescriptions are not necessarily used AMR. But Jin, sa tak who lived at Ming and Ching era presented AMR in low back pain treatment. AMR is able to get rid of dampness between the kidney functional area and umbilicus. The results are as follows : It is made much of the malicious dampness which is in the kidney. There are not used cold but warm and eliminating dampness herbs to invigorate kidney. It shows that Jin, sa tak who was a Taoist used invigorating and warming kidney herbs. Atractylodis Macrocephalae Rhizoma is mainly used in treating low back pain from Jin, sa tak. Jin, sa tak shows concrete prognosis to treat a disease.

• 동의생리병리학회지
• /
• 제25권3호
• /
• pp.382-388
• /
• 2011

Traditional Korean Medicine and Taoism think of the importance of a life nurturing for one's health and longevity. However, for a life nurturing, Traditional Korean Medicine aims at a person living up to one's natural life span. Taoism lays importance on ascending up to the sky to be a Taoist hermit with supernatural powers. Therefore, they both differ in the pursuit of their goals and their methods in doing respectively. In this study we have shown similarities and differences in the meaning and ways to practice su-seung-hwa-gang (body water rising and heat falling) which Traditional Korean Medicine and Taoism regard highly as a means of the practice of a life nurturing. Su-seung-hwa-gang is a concept that both Traditional Korean Medicine and Taoism set a high value on and at the same time it is a concrete method of a life nurturing demonstrating the possibility of 'non-disease treatment' through the active efforts of Traditional Korean Medicine.

• 대한한의학원전학회지
• /
• 제28권4호
• /
• pp.41-56
• /
• 2015

Objectives : This research is aimed to compare the visceral figures published during the Song Dynasty, and to reveal the differences between anatomical and physiological knowledge in the presence of Taoist theoretical background and in its absence. It is also aimed to discuss the theoretical differences among existing medicines. Methods : First, we will find the commonalities and the differences in the drawings describing the internal organs of a human body in the two publications, and study what made such commonalities and differences and how they affected medical theories. Secondly, we will analyze and update the internal organ data specified in the two publications as it relates to the five viscera and six bowls. Finally, we will analyze the commonalities and the differences, and study the background and the significance of medical theories. Results & Conclusions : 1. The positions of the liver and the spleen in the drawing of the Yanluozi's and Huatuo's visceral figures are inverted in the drawing of the Huatuo's visceral figures. The positions of other internal organs are similar. 2. The section of the five viscera in the Yanluozi's and Huatuo's visceral figures describes the Taoist gods necessary to build up discipline by the means of meditation. 3. In the Zhutidian's visceral theory, a belly button is recognized as a very important organ for the activity of life. 4. In the Huatuo's visceral figures, the 'Zangzhen' generated from foods is described as the energy source for the vitality of the five viscera. 5. The Huatuo's visceral figures mentioned the functionality of a gall bladder and an Tripple Energizer, which was not mentioned in the Yanluozi's and Huatuo's visceral figures. 6. Both the "Yanluozi's and Huatuo's visceral figures" and the "Huatuo's visceral figures" specify that the moisture filtered through small intestines turns into urine.

• 동의생리병리학회지
• /
• 제27권4호
• /
• pp.374-382
• /
• 2013

In Oriental medicine, urinary incontinence is defined involuntary voiding of urine. This study was performed to investigate the treatment on urinary incontinence through the literature of oriental medicine. This study reviews the therapy method of urinary incontinence based on 63 books of oriental medicine and 20 papers about the treatment of urinary incontinence. Herbal medicine has been used as urinary incontinence treatment. One of herbal remedy is selected according to the symptoms, and then herbal products are supplemented such as warm-hot, convergence medicines. Acupuncture and moxibustion therapy has been performed with herbal medicine, electroacupuncture, pharmacopuncture, conservation therapy such as Kegel exercise, timed voiding and extracorporeal magnetic innervation for incontinence treatment. The treatment of urinary incontinence by oriental medicine includes auricular acupuncture, external medical treatment and taoist methods. There is a lack of related study about these therapy.

• 대한한의학원전학회지
• /
• 제25권2호
• /
• pp.43-74
• /
• 2012

Objective : Due to the tendency of researchers to avoid anatomical approach to East Asian medical classics, their ideas on seminal pathways have not been clearly reconstructed yet. So we tried to concretely reconstruct the pathway of semen described in ancient East Asian classics. Methods : Besides analysing the literal description about seminal pathways, we gathered and classified the ancient Viscera Drawings drawn in East Asian countries - especially the drawings in lateral view, and morphologically analysed them with some literal material. Results : We found that there were 3 major streams in the ancient Asian ideas on the seminal pathways. The first one was the modality originated from Hwangjenaegyeong(黃帝內經), which suggested the semen flew out of the kidney. The second one was the modality arose under the influence of Taoist thinking, which suggested the semen was originated from the brain and spinal cord. The last one was revision of the first modality by Janggaebin(張介賓), which asserted semen was originated from the kidney, but was ejaculated via Myeongmun(命門). Conclusion : On the seminal pathways, there had been 2 types of ideas focussing on kidney and one idea focussing on brain and spinal cord in East Asian tradition.

• 동의생리병리학회지
• /
• 제16권5호
• /
• pp.881-887
• /
• 2002

This treatise is written in order to solve the important contradiction between the two theories; in oriental medicine psychological function is responsible for heart, but in western one it is responsible for brain. So we take the methods of studying in the aspects of morphological characteristics(MC) and visceral manifestation theory(VMT, 藏象論) and others about two organs-heart and brain. Brain(頭腦) is preferred to understand as a structure which is manifesting mental activity of heart. So the brain can be named with external heart(外心) corresponding to the relation of kidney(外 and external kidney. Saying conversely, the nutritional foundation of the mental function is the blood of heart, but the enlightening and insightful features of mentality make it's own residence move to the organ in the uppermost and positive site, that is head. And the close relationships on mental functions between heart and brain were discussed in various aspects, like investigation on east and west etymological literature, or Jiu gong and Taoist theory as well as Me and VMT, These understandings can make us know about the pathology of brain by itself. It has deep relations with heart fire and heart blood and kidney essence, and gastrointestinal function and liver with lung additionally. In another point, it makes the highly complicated psychological functions to be explained free from body relatively, and so can do a role in the complement of the strict 5 viscera theory.

• 대한한의학원전학회지
• /
• 제24권6호
• /
• pp.49-61
• /
• 2011

The concept of Mingmen(命門) was originated from "Neijing(內經)" and "Nanjing(難經)", respectively meaning eye in "Neijing" and right kidney in "Nanjing". But the Mingmen theory had been developed on the basis of the concept of Mingmen in "Nanjing" thereafter, and it had been influenced by the Taoist alchemy in the process of explaining the relation between the concept of Xianghuo(相火) and Yuanqi(元氣). Out of this the Mingmen theory had been changed as a thing that comprises newly the concept of Huo(火), and consequentially the dispute about the arrangement between Mingmen and Xin(心) had been consistently progressed, because Xin is the center of Huo. And on the other hand, because Xin is also the center of mind, the influence of the state of Xin which is projected to Mingmen had also been discussed. Based on the facts like this, this study will discuss the possibility of the extension of the concept about the function of Mingmen. That is, this study will add up the concept of Mingmen in "Neijing" to the Mingmen theory so far, will add up the concept of Zhijue(知覺) to the Mingmen theory. The concept of Zhijue had been originated from the Neo-Confucianism in Song dynasty, and this study thinks, in the light of the concept of Zhijue, the concept of Mingmen could be viewed from a new perspective, that is, from a view of mind.