• Journal of Haehwa Medicine
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• v.19 no.1
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• pp.35-48
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• 2010

In Neijing("內經"), it explains heaven, earth, four seasons(天地四時) take part in human's birth, it gives influence on life support, and have organic relationship between body and movement of sun and earth(日月運行) of heaven and earth. Human body and the natural world corresponds, so the time changes in the natural world give immediate influence to human body, and correspond changes happen inside human body. This has no exception in qi of human(人氣), meridians, the viscera and organs(臟腑) and so on. In time, there are many kinds of cycles such as year, month, 10 days and a day. Yin and yang and the five elements in each cycle shows changes of prosperity and decay and transformation. In a year, there are spring, summer, late summer, fall and winter which are each included to wood, fire, earth, metal and water. Spring and summer belong to yang(陽), and fall and winter belong to yin(陰). A day can be divided into the crowing of the cook, dawn, noon, and twilight. After midnight yin falls and yang rises(陰盡陽生), and after noon yang falls and yin rises(陽盡陰生). Ups and downs of the qi and blood and human body change with time and the region of whereabout is different. In one month, when the moon is full qi of blood rises and when the moon comes down qi of blood falls. The qi of meridian(經氣) has a periodical changes with regular movement in meridian. This is a result of continuing movement of meridian and the nutrient(營) and the defense(衛) in human body, stars correspond with ups, and correspond with flow of water of meridian(經水) with downs. In a day the twelve meridians(十二經脈) in hour of yin(hours 3~5), it starts with qi and blood of lung meridian(手太陰肺經) prosperous, each qi and blood of meridian prosperous in order. In eight extra meridians(奇經八脈), Bideungpalbup(飛騰八法) per 5 days, Younggoopalbup(靈龜八法) per 60 days qi of pulse(脈氣) changes correspond. The qi and blood of five meridian points(五兪穴) is 5 days, so.

• The Journal of Korean Institute of Communications and Information Sciences
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• v.33 no.2C
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• pp.184-191
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• 2008

Oriental base diagnosis method is not going to hospital different from Oriental medicine and because of the possible disease diagnosis through the network and many communication equipment. Especially diagnosis development using ocular inspection method aspect of Oriental medicine among an aging society advance into cut the medical cost for contribution. Ocular inspection method the most important look at disease color that is Observing a Person's Shape and Color which is implementation the development of methodology and important the build of application ability system. So in this paper study observing a person's shape and color implementation of ocular inspection. Specially body's the five viscera presentate the five colors disease color in face that is important the color coordinate system thesis so that proceed the experiment for the color coordinate system analysis. Finally five color extract need the observing a person's shape and color through experiment select the digital color system and so real skin color analysis and comparison about the experiment which suggest the something to color coordinate system the best case of digital color system for observing a person's shape and color implementation.

• Journal of Haehwa Medicine
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• v.22 no.1
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• pp.1-10
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• 2013

Through a consideration of the contralateral collateral needling(繆刺) from "Neijing", the conclusions are as follows. The contralateral collateral needing is defined as a disordered state, and also as the pricking bloodletting method. Unlike the seasonal deficiency pathogen(虛邪), which are affected by the four seasons, the subject of the contralateral collateral needling is the extra pathogen(奇邪), which is the cause of the extra disease(奇病), therefore the treatment should be different from the general. The contralateral collateral needling is generally used when a pain is generated from the veins(絡) by an external pathogen(邪). However, it can be used as the treatment for an emotional disorder, such as flight or sorrow, or a body constituent(身形) disorder caused by internal parts of the five viscera. Although the contralateral collateral needling(繆刺) and the contralateral meridian needling(巨刺) share the left and right cross treatment(右取左, 左取右) in common, but they are different in every aspect, as the causes, transmutation, location, and feature of disease, relation of qi and blood, and location and method of needling(刺鍼). The medical procedure of the contralateral collateral needling is collateral needling(刺絡) the parts of blood collaterals(血絡) or bruising(痏) well points(井穴) of the end of the both sides of limbs, and using the left and right cross treatment when the former methods are not making any progress. The symptoms of contralateral collateral needling are head, chest, and abdomen pains, and they are treated at the end of the limbs. The bloodletting method(刺絡法), extracting a little amount of blood at well points or blood collaterals, or the collateral vessel pricking therapy(瀉血法), extracting a lot of blood by using cupping(附缸), for example, are contemporary successions of the collateral needling(絡刺), the leopard-spot needling(豹文刺), and the contralateral collateral needling.

• Journal of Oriental Physiology
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• v.14 no.2 s.20
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• pp.11-21
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• 1999

In this paper the nine orifices were analyzed horizontally and vertically and the relationship between the upper seven orifices and lower two orifices was looked into specifically. The following results were obtained : l. Horizontal is the shenji (神機) which comes in and out, and it symbolizes animality based on heaven. so it is dynamic. Vertical is the qiji (氣機) which goes up and down. and it symbolizes vegetability based on earth. so it is static. 2. The shape of the eyes and lips is horizontal, so the shape of the liver and spleen which are related to the eyes and lips respectively is also horizontal. Thus the eyes and lips can move and the action of these are mainly concerned with the coming in and out of energy. 3. The shape of the nose and ears is vertical. so the shape of the lungs and kidneys which are related to the nose and ears respectively is also vertical. Thus the nose and ears remain still and the action of these are mainly concerned with going up and down of energy. 4. One means yang(陽) and two means yin(陰). so the nose and mouth which have one are yang. the eyes and ears which have two are yin. 5. The urethra consists of yangming(陽明) and taiyin(太陰) which control the front so it draws out urine which is yang(陽). The anus controls the back. so it draws out feces which is yin(陰). 6. The upper seven orifices are related to the five viscera which control immaterial spirit. The lower two orifices are related to the six bowels which control material movement.

• Journal of Korean Medical classics
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• v.20 no.3
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• pp.49-56
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• 2007

The "Somun Jogyongron(素問 調經論)" describes excess and deficiency syndromes. The study suggests that excess syndrome(實證) is caused by vigorous pathogenic fire(火邪)(the spirit(神)), pathogenic dryness(燥邪)(Gi(氣)), pathogenic wind(風邪)(blood(血)), pathogenic dampness(濕邪)(physique(形)) or pathogenic coldness(寒邪)(will(志)). When pathogenic fire is dominant within the body, Gi and blood becomes excessive and come out of the body, but the body cannot take them back, leading to the symptom in which the patient cannot stop laughing. When pathogenic dryness prevails, the lung(肺) cannot function properly. This means that the convergence(收斂) function of the clearing the lung and descending Gi(肅降) is deteriorated, and the patient shows symptoms of dyspnea and cough. Strong pathogenic wind increases the ascencling Gi in the liver(肝氣) and fuel angry emotion when the patient becomes upset. When pathogenic dampness is dominant, spleen(脾) function drops due to lumping effects, and the patient will experience abdominal distention(腹脹), which will disturb urination and defecation. When pathogenic coldness prevails, abdominal distention occurs due to condensating effects, and Yang Gj(陽氣) in the kidney(腎) is disturbed, leading to digestion disorders and eventually water-grain dysentery. Deficiency syndrome is caused by the lack of essential Gi(精氣) in the five viscera(五藏). Deficiency of sprit means the lack of Gi in the heart(心氣), so the patient becomes vulnerable to sadness. Deficiency of Gi means the lack of Gi in the lung(肺氣), so the patient may have breathing disorders. Deficiency of blood means the lack of Gi in the Liver(肝氣), so the patient can be easily scared. Deficiency of physique means the lack of Gi in the spleen(脾氣), making it difficult to use arms and legs. Deficiency of will means the lack of Gi in the kidney(腎氣), so Gowl syndrome(厥證) can ensue.

• Journal of the East Asian Society of Dietary Life
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• v.15 no.3
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• pp.346-356
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• 2005

This study was conducted to investigate how to apply the theories of oriental medicine appropriately, which direction should be taken, and how it should be developed The results are as follows. First, to develop medicinal cuisine, it is necessary to grasp the theoretical system, considering Ohaeng and Omi, the five viscera and the six entrails, organs and body, by raising the level of understanding comprehensively about the relationship between the characteristics of each groups of Sasang Constitutions and the theories of Eumyangohaeng, and the relationship between the theory of Kimi. and food, and then to explain developed medicinal cuisine and apply those theories to inventing new ones. Secondly, to develop medicinal cuisine for health enhancement, it is also required not only to consider constitutions but also to suggest the need of knowledge for moderation in terms of regimen along with the theory of Kimi. Thirdly, to develop medicinal cuisine according to the perspective of Kimi. Theory, what should be taken into account is not only the understanding of the characteristics of food materials, but also the properties of them that the theory of Kimi, Eumyangohaeng, and Sasang Constitutions share so that it is possible to invent medicinal cuisine which is good for anybody to protect disease specific to a certain group of constitutions with, and serves as the dietary regimen customed to each constitution group. Lastly, the scientific effect of the medicinal cuisine which is developed according to the theory of Kimi., Eumyangohaeng, and Sasang Constitutions should be verified by scientific researches and clinical experiments. And it is believed to be essential for the government to make efforts to set a standard and laws to validate the medicinal effects and the process of assessment so that the systematic development can be encouraged, and to prepare guidance to food development for national health improvement.

• The Journal of Internal Korean Medicine
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• v.11 no.1
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• pp.61-75
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• 1990

According to the research, the Estern and Western medical literatural records about the causes and symptoms of the heart failure, the results as follows are concluded. 1. The asthma, suceptibility to fright and severe palpitation are generally revealed from the left heart failure. The causes of it are belong to the Yang and Yeum deficiency which are mainly caused by primordial energy deficiency. 2. The symtoms of asthma which are derived from left heart failure are related to the gasping that contain dyspnea, asthma due to the accumulation of phlegm and severe palpitation and related to shortness of breath due to fluid retention (水喘) that make asthma. 3. In the right heart failure, the edema which is derived from the congestion of vein, is revealed as stoppage of main channel that is mainly caused by the Yang or the Yeum deficiency. 4. The edema which is caused by the right heart failure, is mainly related to the symptoms of Yeum type edema, also it is related to the five viscera-fluid, moreover to the heart-fluid (心水), lung-fluid (肺水) and liver-fluid (肝水). 5. In heart failure, the pathologic symptoms which are derived from the stoppage of blood circulation, are phlegm-retention disease (痰飮), diffuse fluid-retention syndrom (溢飮), fluid-retention syndrome characterized by dyspnea and edema (支飮).

• Journal of Physiology & Pathology in Korean Medicine
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• v.24 no.4
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• pp.571-579
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• 2010

The advancement of medical technology has made it possible to treat various incurable diseases. Especially organ transplantation can give another life to the patients who have organ failure and could not find any other ways to treat their diseases. According to the development of medical technology and immunosuppressive drugs, the rate and extent of organ transplantation is increasing these days. New medical technologies like organ transplantation brought on critical issues and these have changed the way of thinking and morals that has been the fundamental rules in our society. Bioethics is already an important field of medicine and oriental medicine should investigate the problem caused by the development of medical technology and life science and should form a view of life in oriental medicine. Oriental medicine is East Asian traditional medicine based on "Huangdi-Neijing", constructed by the system of Jangfu and meridian. The traditional therapies of oriental medicine have completed a scientific system on the point of view that looks on human and nature equally. This process continued to form a new medical theory as the environment was changed and the new diseases were appeared since "Huangdi-Neijing" and "Shoganron" showed a new scope to investigate human and diseases. Therefore, it is important to develop the point of view of oriental medicine as the medical situation was changed. Oriental medicine has a holistic view that considers human as a little cosmos resonated by a big cosmos and regards the possibility to recover and to regulate the energy in our body. This theory is a basic idea of oriental philosophy. Oriental medicine focuses on the balance of yin and yang of the body and tries to harmonize the imbalance of yin and yang caused by the life style and environment. This can solve many problems that cannot be settled by modern medicine and this can accomplish the new paradigm of oriental medicine that is needed these days.

• Journal of Korean Medical Ki-Gong Academy
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• v.11 no.1
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• pp.1-58
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• 2009

1. The rapid increasing elderly population represents a significant increase in the population with dementia. So, studies on the method for the prevention of dementia are necessary. 2. In oriental medicine, the causes of dementia are based on the deficiency of Jeong(精;essence of the body), the lack of bone marrow, and abnormal brain function. Emotional stress, bad habits of lifestyle including eating habits are also responsible for dementia. They causes dementia by blocking the circulation of Gi(氣) such as Suseunghwagang(水升火降;ascending kidney water and descending heart fire) and suppressing the function of Danjeon(丹田; the hypogastric center). 3. Gochi(叩齒) is a sort of mastication that facilitate salivation and secretion of parotin, next step is swallowing saliva. These supplement Jeong(精) of the five viscera and the six entrails(五臟六腑), promote Suseunghwagang(水升火降), and advance the function of the hypogastric center (丹田) and activate the brain. 4. So this paper draw a conclusion that Gochi(叩齒) is negatively related to the causes of dementia and it will be useful in preventing dementia.

• 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.