Objectives : This article examines the validity of the argument by Dorfer et al. that the tattoos of the 5200-year-old mummy, found in Tyrolean Alps in 1991, are the oldest remains of acupoints or meridians. Methods : Firstly, I reviewed the arguments by Dorfer et al. and the rebuttal by Ma et al. Secondly, I investigated whether the tattoo locations were in accordance with the acupoint locations and meridians documented in Chinese medical classics. Finally, I examined the alternative explanations on the reasoning of their locations by Kean et al. Results : Among the 18 groups of tattoos in total, only 3 groups coincided with classical acupoints, which accounts for 16.7% of total groups. Although 4 groups may also have been acupoints locations, this hypothesis could not be confirmed through an accurate standard of measurement. Conclusions : It is highly possible that the tattoos of the Tyrolean mummy do not have any relationship with classical acupoints and meridians. The tattoos are not decorative, but meant for medicinal purposes. They correspond to chronic musculoskeletal trauma and pain sites.

Objectives : To overcome limitations of previous diagnostic systems and constitutional medicine by suggesting a new perspective of constitutional medicine and a system of Yin Yang and Five Phases that is applicable to many diseases untreatable by biomedicine. Methods : The Life Structure Diagram which shows the different distribution of Yin Yang and Five Phases according to constitution, reflects the non-local and simultaneous characteristics of Yin Yang and Five Phases. It overcomes previous diagnostic systems and constitutional medicine which were local and segmented. Each constitutional types were determined through their defining deep fractal pulse patterns, for which appropriate acupuncture methods and formulas were suggested. Results & Conclusions : A more effective differentiation of constitution and treatment could be achieved through the Life Structure Diagram, which could overcome limitations of pre-existing diagnosis and treatments of Korean Medicine.

Objectives : This paper aims to investigate the role of the sweet flavor within the contexts of 'pungent and sweet becoming Yang' and 'sour and sweet becoming Yin' and the meaning of the two concepts. Methods : Related contents in databases including the Siqu Quanshu were searched with 'pungent and sweet becoming Yang' and 'sour and sweet becoming Yin', whose understanding and application were examined. Results & Conclusions : The theories of 'pungent and sweet becoming Yang' and 'sour and sweet becoming Yin' originate from Cheng Wuji's comparison of the Gancaoqianjiangtang and Shaoyaogancaotang in the 29th verse of the Shanghanlun. The two terms first appeared in the Qing period among the Wenbing school. In other medical texts, the combination with sweet flavors could be found with salty, bitter and bland flavors other than with pungent and sour. The role of the sweet flavor in 'pungent and sweet becoming Yang' and 'sour and sweet becoming Yin' is to accomplish the dispersing and converging action slowly and effectively, by supplying energy in small amounts preventing it from happening too quickly, corresponding to its Earth nature of the Five Elements which harmonizes the Yin and Yang. While 'becoming Yin' and 'becoming Yang' could be understood as tonifying Yin and Yang, it could also be understood as 'doing Yin' and 'doing Yang', The specific actions differ according to herb and mixture. The point of distinction between the aforementioned tonification and that of medicinals that have Yin and Yang tonifying properties is that due to the other flavor that is matched with the sweet flavor, Qi is given motility which allows for tonification without stagnation.

Objectives : To provide foundation for research on local medical examination of the Ming period, the contents on 'He who does not know Yi(易) cannot speak of medicine' in the Yixuetongzong(醫學統宗) written by He Jian was analyzed. Methods : Proofreading of the original texts, followed by interpretation of words and phrase and translation into Korean were done. The resulting contents were then analyzed from the perspective of the theory of Medical Yi(Yi-Yi). Results : In this medical exam paper for physicians, He answers himself on topics such as the Four Symbols[四象], Eight Symbols[八象], the Sixty-four hexagrams[Liushisigua], the combinations of the Organs and Bowels[Zangfu], Nine Orifices[Jiuqiao], and Five Body Parts[Wuti], the origin of the pulse, the reasoning behind calling the pulse 'the station for blood[xuezhifu]', what the 'Tianzhen Weihezhi Qi' stands for and the meaning of the Twelve Organs[shierguan]. He also supports the perspective of the 'Medicine and Yi having the same roots[Yi-yi tongyuan]', arguing that due to this, the body's physiology could be explained through the theories of Yi[易]. This shows that He understood the Yi-yi theory as a larger category. Conclusions :He's medical exam paper reflects his uniqueness in the field of the Yi-yi theory that precedes that of Zhao Xianke.

Objectives : This paper intends to examine the essence of Joseon's cultivation techniques as written in the vast encyclopedia Imwon-gyeongje-ji. Methods : Items related to cultivation techniques in the Imwon-gyeongje-ji were brought together and analyzed through various cases that match the theme and structure of this paper, focusing on the relationship of Body-Environment-Society Results & Conclusions : Based on the contents of the Imwon-gyeongje-ji, it could be said that Seo Yu-gu consistently attempted to secure and improve health, well-being, and welfare in all levels of an individual's body, environment, and society while stating to have integrated Buddhist and Daoist methods based on Confucius cultivation. This thought is linked to the ideals of Zhongyong, one of the main scriptures of Confucianism, which could be summarized by the concept of the Heaven-Earth Cultivation. In specific, contents within the 16 treaties of the Imwon-gyeongje-ji such as the Boyang-ji, Inje-ji, Jeongjo-ji, Yewon-ji, Yiwun-ji, Yuye-ji, Yegyu-ji, etc., that could be categorized as personal, environmental and societal cultivation has great implications for people today in that it could lead us to an integrated path of cultivation through the inter-connection of body, environment, and society.

Objectives : To analyze symptoms of olfactory dysfunction caused by COVID-19 from a Korean Medical Perspective. Methods : Previous studies dealing with olfactory dysfunction accompanying COVID-19 were studied and analyzed for general characterization. Physiology and pathology of olfactory functions within the classical texts of Korean Medicine were collected and analyzed, through which symptoms of olfactory dysfunction in COVID-19 were examined. Results : Olfactory dysfunction manifested in high ratios in the early stages of confirmed COVID-19 cases, at times independent of other nasal symptoms such as blockage or discharge. There was a high chance of loss of taste being accompanied, while mental problems such as a tendency to have difficulty concentrating were present as well. In most cases, recovery took one to two weeks. From a Korean Medical perspective, physiology of olfactory function is closely linked to the Lungs, Ancetral Qi[宗氣], and the Heart, while its dysfunction could be explained by pathological factors such as Wind-Cold, Fire stagnation, Qi deficiency, Wind stroke, etc. Conclusions : In the context of external contraction disease[外感病], olfactory dysfunction could be caused by problems in the Lungs and Stomach that are responsible for breathing, or the Heart which is involved in recognizing and differentiating scent. General characteristics of COVID-19 imply it to be closely related to the Heart. In clinical application, overall symptoms need to be considered in diagnosis and treatment planning, after which further approaches could made to determine the problem to be of the Lung and Stomach, or of the Heart.

Objectives : This paper aims to examine the Yin-Yang characteristics of bland taste. Methods : Medicinals including bland taste were searched in herbology textbooks and mainly in the Bencaogangmu, of which major discourses were analyzed to examine the Yin-Yang characteristics of bland taste. Results & Conclusions : Most medicinals with bland taste were sweet-bland-cold, holding properties of cooling heat, stimulating urination and detoxification. These properties could be explained in relation to the Triple Burner's metabolism of Qi and fluids, as they stimulate perspiration and urination, improving the flow of fluids which in turn supports production of Original Qi, by working on the TB's Qi circulation system. In the bland taste discourse, it was understood that bland taste moves the Qi system and produces fluids, by first ascending then descending. Zhudanxi and the Neijing have opposing views on whether bland taste is Yin or Yang, but both saw blandness to have both Yin and Yang qualities. Characteristics of the bland taste could be better understood in relation to the Triple Burner. The phrase 'bland is attached to sweet taste[淡附于甘]' refers to the likeliness between the two tastes in that bland taste has the Central Earth qualities, integrating others and concealing itself in its blandness, its taste unspecific, mild and unstimulating thus communicating the Qi within the entire Triple Burner from Upper to Middle to Lower, as does sweet taste.