• Journal of Digital Convergence
• /
• v.18 no.4
• /
• pp.469-478
• /
• 2020

The purpose of this study was to investigate the effects of meditation therapy on stress relief and quality of life. The experimental group included 85 Sojucheon meditation members in Gwangju and Jeonnam, and the control group was a survey of 48 members including general office workers and beauty school students. One-way ANOVA was performed for the statistics of differences in study variables between the two groups. The results of the analysis showed a significant difference in stress, and the F test also showed a significant difference in quality of life. Therefore, most of the meditation practitioners have been found that meditation therapy has a positive effect on stress relief and quality of life. These results suggest that Sojucheon meditation therapy is effective in relieving stress and quality of life, and it can be said that it is sufficient to provide a reference of meditation therapy for psychological stability.

• Journal of the Korean Society of Food Culture
• /
• v.4 no.3
• /
• pp.311-318
• /
• 1989

우리 민족(民族)의 희노애락(喜怒哀樂)과 함께 흘러온 민속주(民俗酒)는 우리의 문화(文化)와 더불어 발전(發展)되어 왔었다. 그러나 일본(日本)의 지배(支配)를 받게된 이후(以後)에는 대부분의 민속주(民俗酒)는 밀주(密酒)로 규정(規定)되어 주조(酒造)가 금지되어 왔으며 해방후(解放後)에도 한국정부(韓國政府)의 양곡정책(糧穀政策)으로 인하여 특히 1961년(年) 이후(以後)에는 쌀을 사용하는 민속주(民俗酒)는 강력(强力)하게 금지(禁止)되었고 민속주(民俗酒)에 관(關)한 문화(文化)는 거의 자취를 감추게 되어 왔었다. 그런데 다행(多幸)히도 1985년(年)에 문공부(文公部)에서 민속주(民俗酒)의 주조(酒造) 기술(技術)을 가진 많은 기능인(機能人)을 문화재보호(文化財保護)의 차원(次元)에서 발굴(發掘)하였고 그 기능(機能)을 보존(保存) 계승(繼承)하도록 노력하였다. 따라서 정부(政府)에서는 1988년(年) 9월(月) 전통(傳統)과 기술(技術)이 인정(認定)되는 24종(種)이 민속주(民俗酒)를 민간인(民間人)에게 주조(酒造)할 수 있도록 예비(豫備) 가능(可能)한 바 있었다. 그 24종(種)의 민속주(民俗酒) 중(中)에서 한산(韓山) 소곡주(素穀酒), 경주(慶州) 법주(法酒), 천(川) 박시주(朴?酒), 안동(安東) 소주(燒酒), 이리 이강주(梨薑酒)에 관(關)하여 그 유래(由來), 특징(特徵), 전승(傳承)의 근원, 제조현황(製造現況) 그리고 전래(傳來)된 일화(逸話) 등을 조사(調査) 수록(收錄)하였다.

• Proceedings of the Plant Resources Society of Korea Conference
• /
• 2023.04a
• /
• pp.71-71
• /
• 2023

사람 장내세균은 그 개체가 100조 이상으로 알려져 있으며, 그 종류도 수 천 종에 이르러 건강에 지대한 영향을 미치고 있다. 이에 많은 연구를 통해 장내세균의 구성과 각종 질환과의 연관성이 밝혀지고 있으며, 장내세균 구성을 변화시켜 질환을 치료하려는 시도도 이어지고 있다. 본 연구에서는 천연식의약소재의 활성 검토를 위해 피부염 동물모델을 구축하고, 장내세균과의 상관관계를 정립하기 위해 실험을 수행하였다. 실험동물의 등 부위를 제모하고 DNFB로 피부염을 유발시켰으며, 유도 전에 대변을 채취하였다. 피부염의 유발을 확인하기 위해 비장의 무게를 측정하였다. Arctigenin과 dexamethasone을 실험군으로 설정하여 동물에 투여하여 그 효과를 검증함과 동시에 대변을 채취하여 장내세균의 구성을 T-RFLP법으로 분석하였다. 또한, 실험동물의 장내세균을 납품회사 별로 분석하여 향후 연구에 활용하고자 하였다. 그 결과, 장내세균의 구성이 피부염의 유발에 직접적으로 영향을 주는 것이 확인되지 않았다. 하지만, 투여 성분의 채내 동태 등에 대한 연구를 실시하여 약물대사를 포함한 장내세균과의 상호작용 연구를 통해 질환과 약물, 그리고 장내세균과의 관계를 정립할 수 있는 기반을 마련하였다.

• Journal of Korean Medical Ki-Gong Academy
• /
• v.11 no.1
• /
• pp.144-172
• /
• 2009

objectives : This research aimed to study the similar effects between Jwahun and Sojucheon_practice, as both Induces to SooSengg-HwaGang(the coordination of water and fire). methods : 141 recipients of the survey was conducted in the Jwahun room of Korean medicine Hospital, which contained to body reaction between the moment of the Jwahun and after the Jwahun. And the result of them compared with the body's response of Sojucheon_practice results : 1. In a survey, 78% of the patients had responses that were sweating. The area sweating a lot in the survey is the face, abdomen, chest and was, in this order, the ratio was high. About feeling of warmth and coolness, survey of those who felt the warmth ratio was 79%, those who did not feel the coolness ratio was 77%, most of the responses were warm bodies. 46% of patients replied that feels warm in the belly. It said the fact that Jwahun directly to the lower body is to warm. 2. Symptoms of congestion of the head on the survey, 78% of investigators did not appeal. Other investigators were responding they were dizzy. Research on pain and itching, but no response was at 84%. Among the responses to the itchiness, itching perineum was 11% of the respondents. The rest was weak. 3. Associated with defecation in the survey, the investigators found that 33% of respondents said fart. Urine is 22% of respondents said. Abdominal reactions, 33% of respondents answered was taking a tone in the abdomen. In response to the whole body reaction, the most relaxing 39% of the respondents said, 22% of respondents replied that the body feel lighter. 4. After Jwahun, belly is warm and cathartic reactions were the most responsive. This said that Jwahun even after, in the lower abdomen lasting warmth as can be seen. Smooth bowel movements disproves the abdominal organs is a good move. It will also be seen in the same context of bowel movements, abdominal response when just doing Jwahun. conclusions : Jwahun activate the meridians and through the perineum stimulation induced imdokmaek(任督脈) SooSengg-HwaGang(水升火降) to enable the training and some Sojucheon can have similar effects.

• Journal of Korean Medical Ki-Gong Academy
• /
• v.19 no.1
• /
• pp.1-24
• /
• 2019

Objective : The purpose of this study is to understand a medical Gigong's view of the human body through the analysis of medical Gigong techniques, and to understand the concept and treatment principle of Whidam's Su-Gi therapy as the Angyo(按蹻) Method of Doin Angyo(導引 按蹻) Methods : Among Medical Gigong, Sojucheon practice, Moosim-Gigong Riding stance, Moosim-Gigong Doinbeop, Hwalinsimbang Doinbeop and Donguibogam Jang-Bu Doinbeop were selected to analyze the practice method. The medical Gigong's views of the human body are organized into overviews and pathological perspective. The main concepts and clinical techniques of Whidam's Su-Gi therapy were summarized. Discussion : Understanding the principles of medical Gigong is necessary in order to understand the Angyo method of Doin Angyo. The principle of medical Gigong is to circulate around Three-Danjeon(丹田) on the human belly and Three-Gwan(關) on the human back by practicing medical Gigong, and to strengthen the life force by activating the viscera function by communicating between the limbs and the body. If there are Jeokchwi(積聚) and deviation, Whidam's Su-Gi therapy eliminates the Jeokchwi and adjusts the deviation. Conclusions : 1. The Angyo method of Doin Angyo originates from the practice of training to establish Danjeon for the right body and the right flow of air. 2. The principles of medical Gigong obtained through the analysis of Sojucheon(小周天) practice, Moosim-Gigong Riding stance, Moosim-Gigong Doinbeop, Hwalinsimbang Doinbeop and Donguibogam Jang-Bu Doinbeop are the medical Gigong's view of the human body and pathological perspective. 3. Whidam's Su-Gi therapy, which focuses on the elimination of Jeokchwi and the adjustment of deviation based on the medical Gigong's view of the human body, is a manual therapy that inherits the principle of the Angyo Method of Doin Angyo.

• Food Science and Preservation
• /
• v.30 no.4
• /
• pp.669-682
• /
• 2023

The production of distilled soju by fermenting nonsteamed rice was evaluated using commercial enzyme products. White koji and modified nuruk had alpha-amylase activities of 31.90 U/g and 3,532.71 U/g, respectively, and gluco-amylase activities of 698.32 U/g and 4,899.58 U/g, respectively. The enzyme products had activities of 5,604.15-225,182.00 U/g and 13,517.41-120,822.41 U/g, respectively. At enzyme concentrations of >800 mg/L, the Chung-moo-purified enzyme had an alcohol productivity of ≥19%. Nurukzyme R400, Sanferm Yied, and Diazyme X4 exhibited alcohol productivities of >19% at concentrations of >600 mg/L. The alcohol content of the vacuum distillates was 41.31%-44.86%. The volatile component with the alcohol content adjusted to 25% was analyzed and principal component analysis was performed. The volatile components in white koji, Diazyme X4, and Sanferm Yield were similar. The modified nuruk treatment group had a relatively high ethyl lactate content compared to the white koji treatment group. The Nurukzyme R400 treatment group had high contents of butyric acid and ethyl butyrate. The Chung-moo-purified enzyme was characterized by a low component content. Thus, when enzyme products were used in nonsteamed rice fermentation, no effect on the alcohol productivity and quality of vacuum distilled soju was observed, suggesting that it can replace white koji and modified nuruk.

• Journal of the Korean Institute of Oriental Medical Informatics
• /
• v.13 no.1
• /
• pp.39-46
• /
• 2007

종고대도현재하단전재건신양생방면점착흔중요위치. 의가(醫家), 도가(道家), 불가등위료보지건강타문주료흔다노력화각식적연구. 하단전시태아재모친복중생활적지방(下丹田是胎兒在母親腹中生活的地方), 시정자재부친체내생장적중요부위시생명성장적지방(是精子在父親體內生長的重要部位是生命成長的地方), 위료보유지건강적영혼화육체취요단련단전보지단전기중최보편적방법취시단전호흡화수기(爲了保維持健康的靈魂和肉體就要鍛鍊丹田保持丹田其中最普遍的方法就是丹田呼吸和手技)(침구(鍼灸), 약(藥), 안마(按摩)), 본고취시통과수기유지건강적단전소주적고찰(本告就是通過手技維持健康的丹田所做的考察). 한의학설(韓醫學說);(종동양사상주기초(從東洋思想做基礎))치인체질병유음양설(治人體疾病有陰陽說), 오행설등동양문화적근원음양설시포괄인간자연계적세계만물(五行說等東洋文化的根源陰陽說是包括人間自然界的世界萬物), 음화양적상대성(陰和陽的相對性), 상보성(相補性), 상련성등(相連性等) 원리주적관찰(原理做的觀察), 오행설시목(五行說是木), 화(火), 토(土), 금(金), 수자연계적삼라만상오류군적상생(水自然界的森羅萬象五類群的相生), 상극(相剋), 상화사득만물질서조율(相和使得萬物秩序調律), 인체시삼라만상(人體是森羅萬象), 우주중적소우주(宇宙中的小宇宙), 산화계곡(山和溪谷), 천화강해(川和江海), 동식물(動植物), 생활도구(生活道具), 건축물(建築物), 천체화무의등조성료인체구조자연화생명적조화중한의학시용침술화약재치료료인적질병(天體和巫醫等組成了人體構造自然和生命的造化中韓醫學是用鍼術和藥材治療了人的疾病). 저양조화유지료신체건강, 여과파배료저종조화상호보충적관계취회출현이상, 취회질인병기질병(就會疾引病起疾病), 소이위료유지신체적조화취요호호적이해신체적구성(所以爲了維持身體的調和就要好好的理解身體的構成), 관리호신체적각부분(管理好身體的各部分). 저시논문규명적취시신체내양생최중요적지방시단전, 하단전적구조이해지후취회명백유지신체조화적경혈적관계(下丹田的構造理解之後就會明白維持身體調和的經穴的關係).