• Journal of Korean Medical classics
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• v.13 no.2 s.17
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• pp.70-84
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• 2000

한국유일체의서규(韓國有一體醫書叫) 신수비전격염진선결(神授秘傳隔簾診線訣). 대개시자종고대전하래적(大槪是自從古代傳下來的). 차서지내용시파환자여대부격개우실내여실외(此暑之內容是把患者與大夫隔開于室內與室外). 야부진행문진화문진(也不進行聞診和問診). 지완상계적선중래적감각래판단병증(只腕上係的線中來的感覺來判斷病症). 우안차병증제시치료법적비결(又按此病症提示治療法的秘訣). 아문상상가문도(我們常常可聞到) '고대적대부부근왕후('古代的大夫不僅王后). 이차장상적처첩(而且將相的妻妾), 也只고사선래진호맥(也只고絲線來診好脈), 가현재즘마야조불도나종유명적대부'아상차화기원우선결(可現在즘마也조不到那種有名的大夫'我想此話起源于線訣). 단종실제내간(但從實際來看). 불득부회의(不得不懷疑) ‘즘마능용일사선내정확판단환자적맥상('즘마能用一絲線來正確判斷患者的脈象), 우기시이차판단내소정하래적진단여치법우능신도심마정도니(尤其是以此判斷來所定下來的診斷與治法又能信到甚마程道尼).' 결과득지료(結果得知了) 격염진선결(隔簾診線訣) 상소서술적이론시기우'주역'적이론지사(上所敍述的理論是基于'周易'的理論之事), 요결형식내서술적(要訣形式來敍述的). 소이일반인흔난이해(所以一般人흔難理解). 인차아요대차이개소(因此我要對此而介紹). 수선통과선결적제요체예(首先通過線訣的提要體例), 작괘법급원문일례(作卦法及原文一例), 재의역학적립장상(在醫易學的立場上), 위료육효(爲了六爻), 생리(生理), 병리(病理), 진단(診斷), 예후(豫候), 방제화침구방면적응용(方劑和針灸方面的應用). 환유고찰료괘상적납갑(還有考察了卦象的納甲), 납지(納支), 세응(世應), 비신(飛神), 복신(伏神), 종류적작용여이용괘상적유관의역서적작용(種類的作用與利用卦象的有關醫易書的作用).

• Journal of Korean Medical classics
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• v.13 no.2 s.17
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• pp.69-69
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• 2000

韓國有一體醫書叫『神授秘傳隔簾診線訣』. 大槪是自從古代傳下來的. 此暑之內容是把患者與大夫隔開于室內與室外. 也不進行聞診和問診. 只腕上係的線中來的感覺來判斷病症. 又按此病症提示治療法的秘訣. 我們常常可聞到 '古代的大夫不僅王后. 而且將相的妻妾, 也只고絲線來診好脈, 可現在즘마也조不到那種有名的大夫'我想此話起源于線訣. 但從實際來看. 不得不懷疑 '즘마能用一絲線來正確判斷患者的脈象, 尤其是以此判斷來所定下來的診斷與治法又能信到甚마程道尼.' 結果得知了"처리불가"隔簾診線訣"처리불가"上所敍述的理論是基于"周易"的理論之事, 要訣形式來敍述的. 所以一般人흔難理解. 因此我要對此而介紹. 首先通過線訣的提要體例, 作卦法及原文一例, 在醫易學的立場上, 爲了六爻, 生理, 病理, 診斷, 豫候, 方劑和針灸方面的應用. 還有考察了卦象的納甲, 納支, 世應, 飛神, 伏神, 種類的作用與利用卦象的有關醫易書的作用.

• Journal of Korean Medical classics
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• v.27 no.3
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• pp.87-100
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• 2014

Objectives : In this article, an analysis of some documents about medical thought of change in medical history explains how the concept of it has been established and expanded, and through that, we can find the fusion of tradition between medicine and the study of IChing. Methods : Through investigation and analyses of the texts about medical thought of change in important medical books, the contexts of the history will be drawn. Results : Although the study of IChing and medicine have been developed separately in the early period of medical history, it has been started to fuse explanations for symptoms and mechanisms of diseases using trigram images. Yin-yang and wuxing changes(陰陽五行) of human body have been explained with 12 changing trigram(消息卦) and eight trigram(八卦). In the Ming dynasty, the establishment of Myeongmun(命門) theory was influenced largely from IChing, but it was followed by a scathing criticism of some doctors in the Qing dynasty. Conclusions : Developing of the study about Iching and medicine, thought of change has been an important foundation of new theories in traditional medicine like as the issue of Myeongmun theory, as a result, it has contributed to the development of clinical medicine.

• Journal of the Korean Institute of Landscape Architecture
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• v.30 no.5
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• pp.16-30
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• 2002

This study tried to understand an ambiguous urban landscape through a relational context. Gongpyeong district, an urban renewal area in Seoul, was selected as the site of the case study because traditional and modern styles coexist in this district. The research method and processes are summarized as follows. First, the district, which has both a redeveloped environment and an inherent environment, was divided into Yin & Yang structures. Next, an effort was made to grasp the fundamental relational characteristics(external relationships) of each type through three aspects: physical environment, activities, and meaning. As a result, Yin characteristics were found in the redeveloped environment which has predominantly Yang characteristics. In many cases, advertising, which is a Yang element, was missing in the redeveloped area. On the other hand, in the inherent environment which has Yin characteristics in general, shabby appearances were evident in aspects beyond advertising, and Yang elements, were found from the viewpoint of the theory of place. On the basis of these results, new dualistic frameworks with respect to the functions were re-structured, and complementary characteristics (internal relationship) based on topological aspects were analyzed. Unlike the monotonous appearances found in large scale environments, a variety of spatial characteristics were found in the various small scale environments. This explains that the dualistic coexistence has made a contribution to the complementary attributes of urban landscape. This study has the following ramifications. Much research of urban landscapes that has used western methodology which employs analytic aspects. As a methodology of urban landscape research this study introduced Iching, which tries to understand phenomena in a relational context. In addition, this study expects that the profound understanding of urban environments and the detailed relationship through this framework will suggest a new approach to urban planning, design and management related to future urban environments.

• Journal of Sasang Constitutional Medicine
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• v.11 no.1
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• pp.1-13
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• 1999

Lee Je-ma created Sasang Constitutional Medicine from the insight of different congenital formation of Viscera which was based on his own Morpho-Imaganary recognition of human beings. The basic principles to understand human beings are as follows. The first, human beings are morphologically figured based on the human nature. The Second, Morpho-lmaganary recognition was the understanding to all the things including human with the rule of society and the relationships. affairs-mind-body-objects. The Morpho-Imaganary characteristics of Sasang Constitutional Medicine are as follows. The first, Sasang Constitutional Medicine recognize the symptoms and diseases as the aspect of structure and function at the same time. The second, it recognize the symptoms and diseases with the viewpoint of Change.

• Journal of Korean Philosophical Society
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• v.131
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• pp.223-244
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• 2014

In this paper, the author interprets Juyeok (The Book of Changes) as a philosophical book on self-culture instead of a book on divination. Juyeok, originally, was a book on divination written to tell fortunes; however, it has been a rich source producing the discourse of the humanities. This is because it has a unique system of linguistic symbols. Gwae-Hyo (Hexagrams and Horizontal Lines) system of Juyeok has a number of symbolic features, and there is too much room for new philosophical, cultural interpretations. Thus, Juyeok can be applied to any information and events, and it can, accordingly, help solve the problems of life we are facing. Moreover, Juyeok's unique characteristics are revealed very well in active intervention of persons who read and interpret it. Carl Gustav Jung is the very person who argued that one should interpret Juyeok through this active intervention. In the foreword of Juyeok translated by Richard Wilhelm, he mentions a possibility of the interpretation of Juyeok applying 'synchronicity.' According to him, Juyeok is a material not to predict the future or tell the fate ordained, but to look back on oneself or find the solutions of problems oneself. It allows the inquirer to interpret Gwae-Hyo-Sa (Explanations) not simply through the result of fortune-telling but the act of telling one's fortune. He applies 'synchronicity' to the finding of answers to one's problems in the given Gwae-Hyo-Sa. Synchronicity refers to 'the principle of non-causal relationship explaining a phenomenon of meaningful coincidence.' Here, simultaneity, unlike contingency the principle of causality refers to, means 'meaningful coincidence.' He presents a theory that the divination signs derived from Gwae-Hyo-Sang (Images) through synchronicity is a reflection of the psychology of the unconscious the fortune-teller or a man who receives the results of the divination signs has under certain circumstances on the outside. This is because Jung interprets it like this because the way of communication of Juyeok using symbolic language is not direct but indirect. Juyeok's system of symbolic language aims not at delivering objective knowledge, but the reader's self-transformation. This point can be applied in clinical philosophy. People who suffer from agony and pain in their daily lives may find meaningful and helpful advice for themselves no matter what Gwae-Hyo-Sa they choose in Juyeok. This is because it was originally hidden in their inner space and just revealed concretely through Gwae-Hyo-Sang or Gwae-Hyo-Sa in Juyeok. In this sense, we connect the meaning Gwae-Hyo-Sang or Sa contains from Juyeok to their circumstances, read counsel or advice needed ourselves and make it our own to be able to have power to change and help ourselves. And at this very point may be evaluated as an important role of Juyeok.

• The Journal of Korean Philosophical History
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• no.52
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• pp.281-310
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• 2017

This paper is a reflective study of contemporary Korean scholars' claims that they criticize the explanation of Zhu Xi(朱熹, 1130-1200)'s psychology in which he explains that the 24th Hexagram of $F{\hat{u}}$[復卦] shows the state that the mind has not happened yet[未發]. Zhu Xi explains the 24th Hexagram of $F{\hat{u}}$[復卦] with the theory of no mind yet[未發說]. Several scholars in modern Korea, however, raise the question of whether "thoughtless[思慮未萌] but being not dark to perception[知覺不昧]" of the 24th Hexagram of $F{\hat{u}}$ is enough to explain the state of no mind yet. And they think that "thoughtless[思慮未萌]" is appropriate to explain the state in which the mind has not yet occurred, but it is not to "being not dark to perception". In this study, we would like to show that Zhu Xi's interpretation of the 24th Hexagram of $F{\hat{u}}$[復卦] fully explains the fact that "thoughtless[思慮未萌] but being not dark to perception[知覺不昧]" explain the theory of no mind yet[未發說]. Zhu Xi's 'the theory of no mind yet[未發說]' is divided into two periods, a period of 'old theory on $zh{\bar{o}}ngh{\acute{e}}$[中和舊說]' and a period of 'new theory on $zh{\bar{o}}ngh{\acute{e}}$[中和新說]'. He develops 'the theory of no mind yet[未發說]' on the basis of 'the theory that nature is body and mind is action[性體心用說]' during the period of old theory, and develops the theory[未發說] based on 'the theory that mind controls nature and feelings[心統性情說]' during the new theory. Between the two periods, the status of the mind changes from "the mind has already happened[已發]" to "through which the mind has not yet arisen and the mind has already risen[未發已發]". And its role also changes from 'what nature is happened' to 'presiding on nature and emotion.' This change affects the interpretation of the idea that the mind has not yet happened, that thoughts have not budged yet[思慮未萌], perception is not dark[知覺不昧].

• Journal of Korean Medical classics
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• v.12 no.2
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• pp.92-109
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• 1999

They say Y$\breve{o}$k'ak(易學) is the root of Oriental studies. This means philosophy, astronamy, geography, medicine, music, numbers are all based on Yin-Yang, and Five phases theory of Y$\breve{o}$k'ak. Nowadays studies are very much specialized but as we go back to old times, we cannot dearly set these studies apart. All the studies can be comprehensively understood with Y$\breve{o}$k'ak(易學). The original purpose of Y$\breve{o}$k'ak is to predict future with highly symbolized signs, Sang-Su(象數). However you cannot fully understand Y$\breve{o}$k'ak without knowing the principle of change in Sang-Su itself. We have to keep thinking about how we should further study Y$\breve{o}$k'ak, treat diseases with Sang-Su, and how Sang-Su can be used in medicine. As a previous step to this process, I will consider relationship of Y$\breve{o}$k'ak and medicine in this paper. This study will help us to set the goal and method in studying medicine. Conclusions of this paper are following: 1. The purpose of understanding a subject is to understand the principle of the subject. The principle of every subject can be turned into principle of changes in the universe. This principle is not affected by time nor space. It is only seen through the changes of subjects. 2. The reason we cannot easily understand the principle is that we have biased mind. How we should overcome this is through developing virtue, and by keep inspecting things over and over. 3. We see the outcome of changes inside but we should not neglect the principle. Therefore we see the principle through Sang. Sang is in between Principle(理) and Things(物), thereby has characteristics of both. Which means it is much like Principle but specific Things is related and it is much like Things but it is not easily understood. 4. There are various kinds of Sang. Mind-Sang(心象) is an image that comes before expressing it with symbols or words. When it is expressed in symbols or words, it is no longer considered as same Sang. Sang in symbol are Kwaesang(卦象), Hyosang(爻象) and Sang in words is Kyesa(卦辭). The characteristic of all these Sang is that it cannot be explained through the logics. 5. If we call Sanghak as the study with Sang, the method is same as that of understanding the principle. The fundamental purpose of Sanghak is to understand the principle of things and then apply this principle to the practical world so that the world can be a better place. So I would say Sanghak is the study of a saint and a ruler. 6. Since the object of medicine is human being who are the mixture of Principle and Ki, we can use Sang which is also related to both Principle and Ki. Actually terms we use in Oriental medicine are not easily understood without the knowledge of Sanghak. 7. When we diagnose a patient, we are looking for Sang that comes from the body inside. When we do the treatment, we cannot neglect the original change that's happening in our body. Therefore studying Sang is a necessary step to do the full diagnosis and treatment. 8. The method of studying medicine is first to get rid of biased mind, taking right Sang from various classics and then apply those Sang to actual situations.

• Journal of Korean Medical classics
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• v.12 no.2
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• pp.56-71
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• 1999

1. In the recohnition of cosmos true form, It is compared to the Boundless(無極) the Great Absolute(太極),Yin and Yang(兩儀) throungh the fertilazation process of spermatozoon and ovum. 2. It is explained that principle of unchange through the Form and Action(體 用) relation of the outer appearances and Number (象數) with matching the number of nine and ten to HaDoo(河圖) and RakSye(洛書). 3. Eigth divinations(八卦) being compared to the human body, Care presevation of pregnancy(養胎) is explained that head forms firstly(Gun-I 1乾一), secondly lung(Tae-E 兌二), heart(E-Sam 離三), liver(Jin-Sa 震四), gall bladder(Son-Oo 巽五), kidney(Gam-Yuk 坎六), intestines and stomach(Gan-Chill 艮七), lastly flesh forms(Gon-Pal 坤八). 4. It is explained that process of physiological change of $\ll$Nei Ching The Natural Truth in Ancient Times$\gg$(內經 上古天眞論) by matching boy at the age of 8 to Gan-divination(艮卦), and girl at the age of 7 to Tae-divination(兌卦). 5. The theory of six sons from Gun-Gon(乾坤六子論) is explained by relation of Apriority Eight-divination(先天八卦) obedience and disobedience-left and right. 6. It is explained that form of the human-body and the relationship of the Heart - the Kidney through the Gam(坎) Li(離) - divination 7. The effort of interpretating time and space of the Twelve Horary signs is explanined by season, direction, Five elements(五行), rise and decline, the Three Sum(三合), the Six Sum (六合), the six crash(六衡)'s relation. 8. the process of change from apriority(先天) to postery(後天) in the book of Changes(周易) is explanined by comparing to the phenomenum of nature and the human body. 9. The Energy Satus(氣位) are different from the direction of Eight-divination(八卦) and the properties of the good or bad of herb-drugs are differnt from the place of production. 10. The rightness of realizating the Overlapping-divinations(重卦) are compared to the phenomenum of nature through the Divination Virture(卦德). 11. The dependence-relations of The Twelve Meridians(十二經脈) are explained by-matching January with liver meridian, February with gall bladder meridian, march with heart pericardium meridiam, April with small intestine meridkan, August with lung spleen meridian, jury with stomach meridian, August with lung meridian, September with large intestine meridian, October with urinary bladder meridianm November with kidney meridian. December with triple energizer meridian throng The Twelve Byuk-divination. 12. The process of menstration cycle is explained by The Month symbolizing-divination(月候卦). 13. Through The Trade(交易) prove the reason of feverish sympotoms to use feverish Drug, mill sympotoms to use mill drug of prescription and Heart-Kidneys Consensus(心賢相交) and through The Change(變易), prove the chill and feverish consensus of forechill after feverish, fore feverish after chill and through. The Non-Change(不易) explain the reason of chill sympotoms to use feverish drug, feverish sympotoms to use chill drug of prscription. 14. Ho-divination(互卦) applicate Jxa Sa(佐使) herb drug match of Kun Sin Jwa Sa() theory. 15. According to the Hyo-position(爻位) match the ages, body form and drug by matching Ehight-divination(八卦) to the human body form and function in medicine and the book of Changes(周易) application emphasize the human body Ehight-divination(人身八卦). 16. Throgh the Order-divination(序卦) explain the rightness of Divination Image(卦象) arrangement and all things take shape by cosmo-energy conseusus(宇宙氣交). 17. Throgh the Mixing-divination(難卦) supply the vacancy of medicine and the book of Changes(周易) relationship in the foreword explian the human energy movements, sleep, vomitting, the energy arrival(逮氣), heart pericardium(心包), lung membrane(肺膜) etc.... Like the above sentence medicine and the book of Changes(周易) theory of scholar Tang on the viewpoint of easten-the way Western appliance(東道西器) researching abyss of medicine impart to descendants, so I think that the achievement of medicine and the book of Changes(周易) study is very excellant and I expect that the study Korean Oriental Medicine(韓醫學) theory by means of medicine the book of Changes(周易) reference, will be accelarated.

• Journal of the Daesoon Academy of Sciences
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• v.47
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• pp.65-103
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• 2023

In The Canonical Scripture (典經), the core scripture of Daesoon Thought, the Former World and the Later World are divided into the Era of Mutual Contention and the Era of Mutual Beneficence. This concept of the Former World and the Later World appears in diagrams on I-Ching Studies (易學) in the text titled, The Comprehensive Mirror of Taegeukdo (太極道通鑑). In I-Ching Studies, Anterior Heaven (先天) and Posterior Heaven (後天) are the main concepts in Song Dynasty diagram books on I-Ching Studies. Among the diagrams of I-Ching Studies, Fuxi's Diagram of the Sequence of the Eight Trigrams, Fuxi's Diagram of the Positions of the Eight Trigrams, Fuxi's Diagram of the Sequence of the 64 Hexagrams, and Fuxi's Diagram of the Positions of the 64 Hexagrams correspond to the Anterior Heaven, and King Wen's Diagram of the Sequence of the Eight Trigrams and King Wen's Diagram of the Positions of the Eight Trigrams correspond to Posterior Heaven. In The Comprehensive Mirror of Taegeukdo, the diagrams of I-Ching Studies are reinterpreted according to Daesoon Thought. The Diagram of the Eight Trigrams of King Wen's Era corresponds to King Wen's Diagram of the Eight Trigrams in I-Ching Studies. This diagram was drawn according to the text in Chapter Five of the Treatise of Remarks on the Trigrams. This diagram corresponds to "the Era of the Nobility of Earth (地尊時代)" centered on the trigram kun (坤 / ☷ ground). Fuxi's Diagram of the Positions of the Eight Trigrams in I-Ching Studies corresponds to The Diagram of the Positions of the Eight Trigrams of Fuxi's Era in Daesoon Thought. The most significant feature of this diagram is that the trigrams assigned to the directions of north and south match the hexagram indicating the obstruction of Heaven and Earth. This is hexagram 12 (否), meaning "obstruction," and it depicts no exchange or communication between Yin and Yang. Naturally, this symbolizes mutual destruction overtaking Yin and Yang. Daesoon Thought expresses this as "the Era of the Nobility of Heaven (天尊時代)." The most significant feature of The Diagram of the Eight Trigrams of the Corrected Book of Changes in The Comprehensive Mirror of Taegeukdo is that the trigrams assigned to the directions of south and north are indicative of hexagram 11, Peace on Earth and in Heaven (泰). This is a diagram in which mutual destruction is resolved through the Five Phases because the trigrams for water (坎 / ☵) and fire (離 / ☲) are in a corrected orientation. Therefore, this diagram symbolizes a world "free from Mutual Contention" and "the Era of Human Nobility (人尊時代)." According to the contents of The Canonical Scripture, the Supreme God performed the Reordering Works of the Three Realms to correct the Mutual Contention of the Former World, and as a result, the Mutual Contention of the Former World will give way to the implementation of the Dao of Mutual Beneficence. The Supreme God's Reordering Works of the Three Realms have been completed in the realm of divine beings, but in the Later World, they appear as an Earthly Paradise where the Dao of Mutual Beneficence is realized. The diagram depicting the Later World is The Diagram of the Eight Trigrams of the Era of the Corrected Book of Changes in The Comprehensive Mirror of Taegeukdo.