• Journal of Korean Medical classics
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• v.35 no.1
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• pp.59-79
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• 2022

Objectives : Huangyuanyu's interpretation of the six channel diseases of the Shanghanlun were examined based on contents on the six channel qi metabolism theory in his works, Shanghanxuanjie, Shanghanshuoyi, and Sishengxinyuan. Methods : Contents related to the six channel qi metabolism theory in the Shanghanxuanjie, Shanghanshuoyi, and Sishengxinyuan were extracted and examined to identify a fundamental principle from the perspective of the six channel qi metabolism theory. Characteristics of each of the six channel diseases were organized. Results : Huang's understanding of the six channel diseases in the Shanghanlun could be summarized by the six channel. Its features could be explained as following. First, in examining the principles of the controlling qi[司氣] and constitutionally influenced transformation[從化], the rise and fall of the body's yang qi was emphasized. Second, center qi[中氣] was considered important, the taiyin Spleen being the key to life and death. Third, the pathology of 'earth dampness/water cold/wood stagnation' due to weakness of the center qi was suggested. Fourth, the principle of boosting-yang-suppressing-yin was emphasized in treatment, with criticism of the nurturing-yin-extinguishing-fire method. Conclusions : In understanding the six channel diseases in the Shanghanlun, Huangyuanyu focused on the body's yang qi and center qi based on key theories such as the 'five circuits and six qi' and 'six channel qi metabolism' theories. His perspective could be helpful in understanding Zhangzhongjing's work more comprehensively.

• Journal of Korean Medical classics
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• v.30 no.4
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• pp.35-48
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• 2017

Objective : Korean medicine normally explained Kuang as a symptom arising from the exaltation caused by excessive yangqi. Therefore, a lot of arguments existed surrounding Jinkuiyaolue's explanation of Kuang as Yangqishuai. Therefore, the paper will review the exisitng opinions regarding this issue, and studied the original meaning of Jinkuiyaolue. Method : First, the opinions of the historical doctors related to the clauses within Jinkuiyaolue are reviewed. Existing opinions are divided into categories, and their meanings and limitations are analyzed. Followed by this, Huangdineijing and later generations' annotations were studied to discover a way to distinquish Yin and Yang of Jinkuiyaolue's Yangqi within the Sinqi. Result & Conclusion : The disease pathogen as explained within Jinkuiyaolue can be understood as an activity of Simqi, and it's difficult to view it as the Yin and Yang in terms of blood qi. Therefore, Jinkuiyaolue refers to the deficiency in terms of the aspect of Yang within the activity of Sinqi. The Yangqi of this can be viewed as an activity of Shenming.

• The Journal of Korean Obstetrics and Gynecology
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• v.27 no.3
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• pp.66-78
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• 2014

Objectives: The purpose of this study is to investigate the relationship between vasomotor symptoms with upper-lower body temperature differences, and to identify Kidney Deficiency pattern (腎虛證) in menopausal women. Methods: 51 women who visited Kangnam Kyung-Hee Oriental Hospital from July to December, 2013 were analyzed. The experimental group consisted of 30 patients reported with vasomotor symptoms (Vasomotor symptom group, VG), while the control group consisted of 21 patients without vasomotor symptoms (Control group, CG). According to their chief complaints, VG was further divided into VHG (vasomotor-hot flash group) and VCG (vasomotor-cold hypersensitivity group). The temperature differences between upper and lower body part (CV17-CV4), proximal and distal extremity part (LU4-HT8, ST32-LR3) were checked. All patients reported other complaints such as headache, sweating, anxiety, dyspepsia, leukorrhea, which belong to Kidney Yang Deficiency pattern (腎陽虛證) or Kidney Yin Deficiency pattern (腎陰虛證). The relationship between vasomotor symptom and repetition rate of additional complaints were analyzed. Results: Statistical analysis showed that lower abdomen temperature of experimental group was lower than the control group. Temperature differences of upper and lower body (CV17-CV4) was significantly larger in vasomotor symptom group. VHG had more symptoms of sweating, chest discomfort, constipation, which belong to Kidney Yang Deficiency pattern group. VCG had more symptoms of leukorrhea, diarrhea, and dyspepsia, which belong to Kidney Yin Deficiency pattern group. Conclusions: Climacteric women who suffered from vasomotor symptoms showed lower temperature tendency in [CV4], larger temperature differences in [CV17-CV4] compared to the control group. Among them, VHG showed more symptoms of Kidney Yin Deficiency pattern, whereas VCG showed more symptoms of Kidney Yang Deficiency pattern.

• The Journal of Korean Medicine Ophthalmology and Otolaryngology and Dermatology
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• v.14 no.2
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• pp.286-294
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• 2001

I researched clinically one patient with Hypothyroidism who was hospitalized in DongShin Univ Shunchun Oriental Hosp. from the 4th, November, 2000 to the 13th, December, 2000. The results were obtained as follows. 1. Hypothyroidism corresponds to edema of instep (浮腫), consumption (虛勞), infantile retardation of walking (行遲), retardation in speech (語遲), inactivity of Yang-Qi(결양증). It is caused to deficiency of both Qi and blood (氣血兩虛), insufficiency of Yang of the spleen and kidneys (脾腎陽虛), decline of the fire from the vital gate (命門火衰), deficiency of yang of the heart and kidneys (心腎陽虛) 2. In internal medication, it was thought that Yi qi bu xue tang(益氣補血湯). Shao yin ren Bu zhong yi qi tang(少陰人補中益氣湯), Jia wei ta bu tang (加味大補湯) were effective. 3. In acupunture therapy, zu san li(足三里), san yin jiao(三陰交), Ren ying (人迎), Fu tu (扶突), Tian tu(天突) were used frequently and in moxibustion therapy. qi hai(氣海), zhong wan(中脘). Guan yun(關元) were used for Hypothyroidism.

• Korean Journal of Heritage: History & Science
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• v.45 no.1
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• pp.4-15
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• 2012

Sam-Tai-Ji has been used as one of the korean traditional symbol patterns including the emblem of the Seoul olympic. Despite Sam-Tai-Ji included in 태극(Tai-Ji:太極), it has been interpreted widely as Sam-jae(三才)theory called Tian(天), Di(地) and Ren(人), or Tian, Di and Ren harmony thought(天地人 調和思想) by some religion groups and some intelligent people without exact philosophical poofs. For this reason, this research on Tai-Ji(太極) pattern follows. Although Joseon dynasty selecting Confucianism as a ruling principle, it accepted Buddhism, Taoism and Shamanism by applying them to royal tombs not officially but privately. For example, If Confucianism has to be expressed in the public places, Er-Tai-Ji(二太極) pattern having an expressing type of Li-Ben-Lun(理本論) was employed, in the private places like royal tomb construction, Er-Tai-Ji(二太極) pattern having an expressing type of Qi-Ben-Lun(氣本論) was employed. To figure out clear identification of Sam-Tai-Ji(三太極) and Er-Tai-Ji(二太極), this research was conducted to study on the change process of Tai-Ji(太極). It has been considered that Tai-Ji(太極) pattern has something to do with universe in these countries such as Korea, China and Japan. In Tai-Ji(太極) pattern, Sam-Tai-Ji had been used more widely than Er-Tai-Ji(二太極) untill the Han Dang dynasty. The meaning is also indicated as Yin-Yang-Te(陰陽德) in the books like "Hanseo(漢書)" "Yulryeokji(律曆志)". But, in the chinese history, there was a change of the pattern into white spot Er-Tai-Ji(二太極) in "KoTaiJiDo(古太極圖)". It had been interpreted as "Yin-Yang and vitality(陰陽生氣)." since Song Dynasty when Confucianism settled down. In this process, unlike Wu-Ji(無極), Li(理) means immateriality. So Yin-Yang(陰陽) and Li(理) were expressed with the form of Er-Tai-Ji(二太極). Therefore, Sam-Tai-Ji(三太極) is the pattern that stands for Yin-Yang-Te(陰陽德). It means that Yin-Yang(陰陽) gives a life to all the living things, grows them along with Te(德). It developed and flourished in Taoism and Buddhism accepting spirit existence. It is the universe view that Qi(氣) is an entity.

• Journal of Haehwa Medicine
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• v.9 no.1
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• pp.399-407
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• 2000

According to the literature on the genital cold sign, results were as follows. 1. Genital cold sign is that patient feel cold the part outer reproductive system. 2. The primary cause of genital cold sign is the kidney yang vacuity, and the others are the spleen vacuity, fulling down damp-heat, vacuity consumption, frenetic movement of ministerial fire, dedilitation of kidney yin, insecurity of kidney yang, impairment spleen with vacuity consumption, 3. The primary treatment of genital cold sign is warming and recuperating kidney, and the others are enrich yin and norishing blood, supplement the vital energy and enrich blood, clearing away dampness, etc. 4. For the medical prescriptions are used PalMiHyan(八味丸), GeJiGaYongGolMoReoTang(桂枝加龍骨牡蠣湯), GoJinTang(固眞湯), GaGamNaiGoHyan(加減內固丸), SipBoHyan(十補丸), YoSuYuTang(吳茱萸湯), ChungHonTang(淸魂湯), HuiChunSan(回春散), JoYangSan(助陽散), ChungHonTang(淸魂湯), YoncDamSaGanTane(龍膽瀉肝湯), SiHo-SoengSoepTang(柴胡勝濕湯).

• Journal of Korean Medical classics
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• v.12 no.2
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• pp.200-213
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• 1999

The Haeng Chym(行鍼) which is the sixty seventh chapter of the Young Chu(靈樞), predominantly explicates the six kinds of needling reactions. The principle ideas of this thesis can be summarized as following, the Haeng Chym is divided into three parts in this thesis. 1st part: It shows that the six kinds of reactions occur from the excess and deficiency of yin-yang(陰陽) which is due to each different constitution(體質) in the acupuncture. 2nd part: It explains the excessive visceral-qi(臟氣) which is due to congenital constitution and the needling reaction which appears among the man of overabundant yang(重陽之人). It shows needling reaction of the man who has a little yin among the man of overabundant yang. 3rd part: It explains the quick and slow of the reaction whim occurred in the acupuncture, the presence of reaction by the times of acupuncture, abnormal rising of qi, bad needling reaction in the acupuncture and the side effect by frequent acupuncture.

• Journal of Physiology & Pathology in Korean Medicine
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• v.18 no.2
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• pp.344-348
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• 2004

This study regarded irregular life styles such as nigh-shifts as contrary to the norm advised in the rules of Yang-saeng to analyze the problems brought about in relation to the concept of 'Yin-deficiency syndrome'. Yin-deficiency survey was given to sales workers on a big shopping mall in Seoul to compare the measurements of daytime workers to those of nigh-shift workers. The measurement of complaining symptoms related to Yin-deficiency of daytime workers and night-shift workers were compared, In comparison of the daytime workers and the night-shift workers, night-shift workers showed higher measurements than the daytime workers in the item of irritable fever on the five Hearts, flushing of the zygomatic region in the afternoon, tidal fever, dizziness, insomnia, yellow and scanty urination, and constipation. Especially tidal fever, insomnia, and constipation showed statistically significant difference. The total of ten items consisting of Yin-deficiency-related symptoms showed statistically significant high score in night-shift workers than the daytime workers. 'Factors for deficiency-type Heat' consisting of irritable fever on the five Hearts, flushing of the zygomatic region in the afternoon, tidal fever, and dried mouth and throat showed statistically significant high score in night-shift workers than the daytime workers. 'Accompanying factors' consisting of night sweats, emaciation, dizziness, insomnia, yellowish and scanty urination, and constipation also showed statistically and significantly high score in night-shift workers than the daytime workers. From the above results that night-shift workers show high degree of Yin-deficiency than daytime workers, and those overworking irregularly also show high degree of Yin-deficiency than those who work for adequate amount of time regularly implies that sitting up at night for work and sleeping at daytime, excessive work, and irregular life styles all function as high-risk factor for Yin-deficiency.

• The Journal of Korean Medical History
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• v.15 no.1
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• pp.183-198
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• 2002

Jang Gyung Ak thought the Yang Gi was the basis of life. This is why he said doctors should emphasize on preserving Yang Gi. Before his emphasis on Yang Gi he had to study and criticize the medical concept of HaGan, DanGye and DongWon. By criticizing and overcoming their medical concept's fallacy and limitations, he made his own medicine. JangGyungAk found the importance of YangGi in the theory of changes. In the "the Book of Changes" it is said the rising movement of YangGi is expressed by recipricals and propels heaven and earth, yin and yang to change. The phenomenon of life is also a reciprocal and is lead by YangGi, and so medicine should value Yang Gi. Because the phenomenon of life is lead by this Yang Gi, it is right to base changes of diseases and organize pattern identification. The pattern identification JangGyungAk presented as two Gang six Byun sets its base on YangGi.

• Journal of Physiology & Pathology in Korean Medicine
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• v.21 no.4
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• pp.822-834
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• 2007

This study searched the philosophical and medical thought of mutual understanding and human body. Mutual understanding is a fundamental problem in all branches of oriental studies. In other words, mutual understanding becomes the existential foundation of heaven-earth-human(三才). So human beings, heaven and the earth can't exist if there is no mutual understanding. It comes out the problem of self-consciousness in philosophy, and qi movement pattern like upward, downward, inward and outward movement in traditional korean medicine. Human beings have mutual understandings with heaven and the earth from a macroscopic standpoint, on the other side the human body from a microscopic standpoint. Qi movement is the mutual understanding and response of qi in human body, so with which the physiological functions and pathologic changes of viscera and bowels comes out. Therefore we want to present how to complete qi movement between viscera-bowels and organs to examine mutual understandings in human body closely. The results was summarized as follows; First, upbearing the clear yang and down bearing the turbid yin of spleen-stomach is main pivot of upward and downward of qi movement, and it is true form of mutual understandings between viscera and bowels, so upward, downward, inward and outward movement of whole viscera and bowels can be controlled by spleen-stomach. Second, by restraining relationships between downward heart fire and upward kidney water, heart fire and kidney water have close communications physiologically and pathologically as upper-lower, yin-yang and water-fire. Third, by restraining relationships between upbearing and effusion of liver and purification and down-sending of lung, liver and lung are outer circles of upward and downward movement, so they have antagonistic functions. Firth, by the relationships between upbearing the clear and down bearing the turbid of spleen-stomach and free coursing of liver, free coursing of liver-gallbladder is the essential requirement that it certify transportation and transformation of spleen-earth, so the disease of liver-gallbladder induce spleen-stomach disease pattern to affect its function of transportation and transformation. Fifth, by spleen and kidney, spleen yang is based on kidney yang, so the weakness of kidney yang can affect the function of transportation and transformation of spleen-stomach as it can't warm spleen earth. Sixth, by homogeny of liver-kidney, essence and blood of liver-kidney and ministerial fire of liver-kidney have mutal generation and limitation physiologically and they mutually are affected in pathologically.