• Journal of Korean Medical classics
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• v.17 no.4
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• pp.37-56
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• 2004

In the Circular flow of Meridians(經脈), the circulation of Nutrient Gi(營氣) is that the essence Gi(精氣) of food starts from Middle Cho(中焦), via heart and lung into the ring-type round of 12 Meridians(十二經脈) in turn of hand Meridians(水經) and foot Meridians(足經), Yang Meridians(陽經) and Eum Meridians(陰經). The circulation of Defensive Gi(衛氣) is that if going out from Eum part(陰分) into Yang part(陽分), is rounding on the Yang Meridians, if going out from Yang part into Eum part, is rounding on the five Jang(五臟) in order of Kidney(腎)-Heart(心)-Lung(肺)-Liver(肝)-Spleen(脾). Because the process of accumulating the essence Gi has a property of One-way flow, it flows from terminal to the direction of body trunk, has no distinct channel with its immaterial nature. and is concentrated on the lower part to that the five Jang belong.

• Journal of Korean Medical classics
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• v.22 no.4
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• pp.101-109
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• 2009

The pediatrics has other diagnosis and treatment compared with an adult. It is therefore, the children have different pathogenesis, pathology from adult's. The special feature of the children is two. Firstly, children are the body of the pure Yang[純陽之體], which means the growth and development of them are very fast. Secondly, they have weak muscle, skeletal and digestive function. So we must consider health-preserving method in different physiology and pathology aspects of the children. The children have weak digestive functions, so they should be careful to avoid eating greasy food and overeating. They must eat the nourishing Eum[滋陰] food. The children should wear thin clothes as possible. If the children wear clothes so thick, it promote the Yang (陽), so the Eum(陰) is hurted. The children are to be lack of Eum[陰不足], so they need to grow and raise the Eum(陰) in this way which the lower body is cool. Sleep is important ways to generate Eum Essence[陰精]. So the children should take a bed as change of the season. Children's muscles and skeleton are growing so incomplete that they are hard to handle Wind-Cold pathogen[風寒邪]. Therefore, the children should be training vital Essence and Gi(氣) with appropriate exercise. We should be careful treatment the Hwayeoljeung(火熱證) with purgation[瀉下] - bitter in taste and cold in nature[苦寒藥], aromatic herb[芳香性藥物], sudorific herb[發汗藥] In addition, child has weak digestive function, so doctor should not use a lot of nourishment[滋補].

• The Journal of Pediatrics of Korean Medicine
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• v.32 no.4
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• pp.13-23
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• 2018

Objectives The Eum-Yang (Yin-Yang in English) temperament was shown to have clinical and structural validity with Sasang Personality Questionnaire (SPQ), however the studies of the association with behavior problems and personality structure in adolescents were not satisfactory. The purpose of this study was to examine the relationships between Eum-Yang temperament and behavior problems in Korean middle school students. Methods 122 first grader of middle school students (68 boys and 54 girls) completed SPQ, Junior version of Temperament and Character Inventory (JTCI), and Youth Self Report (YSR). The correlations between SPQ, JTCI, and YSR subscales were investigated. And, also the differences between SPQ, JTCI, and YSR subscales among Yang (high 30% of SPQ total score) and Eum (low 30% of SPQ total score) temperament groups classified with SPQ total score were examined. Results The SPQ total score were correlated with Novelty-Seeking (r=.321) and Reward-Dependence (r=.392) in boys, and with Novelty-Seeking (r=.427) and Harm-Avoidance (r=-.444) in girls. The SPQ total score were not significantly correlated with Body Mass Index, Ponderal Index and YSR total, however significantly correlated with YSR Internalizing problems and Withdrawal/depressed subscale (r=-.242 and r=-.419) in boys and Withdrawal/depressed subscale (r=-.449) in girls. There were significant differences between Eum and Yang groups in Novelty-Seeking, Harm-Avoidance and Withdrawal/depressed as for boys and girls. Conclusions The biopsychological structure of SPQ was confirmed with middle school students. The behavioral (SPQ-B) and emotional (SPQ-E) perspectives of Eum-Yang were found to be protective and risk factors, and also correlated with Externalizing and Internalizing behavior problems, respectively. The biopsychological characteristics of Eum-Yang temperament and its relation with psychopathological symptoms in late-childhood should be carefully analyzed.

• Korean Journal of Acupuncture
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• v.23 no.2
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• pp.47-57
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• 2006

Objectives: The aim of the present study was to widen a clinical use by investigating literatures about the acupoint of Pu-ryu(KI7) and Um-gok(KI10) concerning Kidney-Eum(vital essence of the kidney) and Kidney-Yang(vital function of the kidney). Methods: We investigated the first literature about $Pu-ryu(KI7)\;{\cdot}\;Um-gok(KI10)$ and a second name, a location and a characteristic of them. We made a comparative study about the chief virtue and combination of $Pu-ryu(KI7)\;{\cdot}\;Um-gok(KI10)$. Results: Pu-ryu(KI7) is the 7th acupoint of Kidney Meridian of Foot Soeum(少陰), which reinforces a meridian of belonging and has the efficacy of warming the Kidney Yang, clearing heat, excreting dump and regulating water passage. Um-gok(KI10) is the 10th acupoint of Kidney Meridian of Foot Soeum(少陰), which has the virtue of nurishing the Liver and Kidney Eum, promoting lower heater and marinating the free flow of Gi Conclusions: The chief virtue of Pu-ryu(KI7) is to remove edema due to disturbance in Gi activity by dificiency of Kidney-Yang because of warming Yang to induce diuresis. To Um-gok(KI10), it is to treat instability of Kidney-Gi by Eum dificiency of the Liver and Kidney because of nurishing the Liver and Kidney Eum.

• Journal of East-West Nursing Research
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• v.15 no.2
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• pp.135-140
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• 2009

Purpose: This study examines the relationship between the occurrence of migraine headaches and three constitution types of Korean Hand Therapy (Seogeum Therapy). Methods: A total of 684 subjects comprised the study data: 500 healthy individuals and 184 migraine sufferers. The data were analyzed according to three constitution types of Seogeum Therapy. The subjects were classified according to their constitution types and body sides. Results: There were significant differences between the three types. Among the healthy group, the Yang Type and Shin Type Constitutions were more predominant than the Eum Type; the Yang and Shin Types were also more predominant than Eum Type with respect to both sides of the body. Among the migraine sufferers, the Eum Type Constitution was more predominant than the Eum Type; the Eum Type was also more predominant than the other types with respect to both sides of the body. Conclusions: These results suggest that the Eum Type Constitution might be associated with migraine headaches.

• Journal of agricultural medicine and community health
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• v.29 no.2
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• pp.213-221
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• 2004

Objectives: The purpose of this study was to investigate the health status, and disease distribution in the elderly according to their Sasang constitutions. Methods: A total of 196 elderly in Sungjugun Kyungsangbukdo were interviewed for this study. Data were collected from 1 July, 2002 to 31 July, 2002. Results: The distribution of constitutions of the subjects were So-yang 30.4%, So-eum 12.6%, Tae-eum 57.0% in elderly men, and So-yang 32.5%, So-eum 16.2%, Tae-yang 8.6%, Tae-eum 42.7% in elderly women. Especially, there are Tae-yang 8.6% in elderly women. Conclusions: Subjective health status according to Sasang constitutions, less of Tae-yang elderly reported that their health status was not well but more of these individual reported that their health status was good compared with other groups. On the other hand, more of So-eum elderly reported that their health status was not well but less of these individual reported that their health status was good compared with other groups.

• Journal of Korean Medical classics
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• v.22 no.4
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• pp.29-32
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• 2009

We have explored the five-element pattern of "River Table(河圖)" in the "Naegyeong(內經)", and conclude that this pattern is one of the five-element patterns applied in the "Naegyeong". Based on this pattern, we can exactly understand the eum(陰) and yang(陽) range of five Jang-organs, why the spleen is the extreme eum, why the spleen is the isolated Jang, how the spleen governs four seasons, the ascending and descending of visceral gi(氣), as well as why it can be applied in clinic that the spleen and stomach are the pivot of the ascending and descending of visceral gi(氣).

• Journal of Nutrition and Health
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• v.37 no.2
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• pp.153-161
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• 2004

Sa-Sang, one of the Korean traditional medicines, classifies people's constitution into 4 types, which are referred to as Tae-Yang-In, Tae-Eum-In, So-Yang-In and So-Eum-In. The purpose of this study was to examine demographic and dietary factors and to test any significant differences between Sa-Sang constitution and related factors. The participants were 483 college students and the data of 428 students were finally analyzed. Constitution was determined identically through both the questionnaire on Sa-Sang constitution and an inquiry by a Korean traditional medical doctor. Tae-Eum-In showed statistically significant higher BMI and higher smoking frequency. Tae-Eum-In also had significantly higher intakes in iron, potassium, sodium, vitamin B$_1$, niacin, $\beta$-carotene and vitamin E. So-Eum-In had significantly lower intakes in protein, phosphorous, and folate. From this study, we could expect to get some scientific, objective and accurate diet information on the types of constitution. Considering the fact that most chronic degenerative diseases could be developed by any lifestyle factors, it is necessary to conduct educational programs about lifestyles including the dietary habit for maintaining good health. Therefore, it will be better to continue a long-term follow-up study on any chronic degenerative disease based on the types of Sa-Sang constitution in the future. (Korean J Nutrition 37(2): 153 -161, 2004)

• Journal of the Daesoon Academy of Sciences
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• v.20
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• pp.169-191
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• 2009

The Four Tenets of Daesoon thought are the Creative conjunction of the virtues of Eum and Yang, the Harmonious union of divine beings and human beings, the Resolution of grievances for the mutual beneficence of all life and the Realization of the Dao in the world. This article compares the concepts of the "Creative conjunction of the virtues of Eum and Yang", the "Harmonious union of divine beings and human beings" and the "Resolution of grievances for the mutual beneficence of all life" with "EumYangDaeDaeRon", "ShinMyonKiDeok", the Theory of Mutual Giving Life / Mutual Destruction (SangSaeng/SangGeukRon) of the Book of Changes and analyzes their common and different points. The conclusion is that Daesoon thought and the philosophy of the Book of Changes share common fundamental standpoints. However, the Daesoon thought defines the world of SeonCheon (the state before the Heaven and Earth have been created) as Mutual Giving Life (SangSaeng), and the world of HuCheon (the state after the Heaven and Earth have been created) as Mutual Destruction (SangGeuk). According to Daesoon thought the Mutual Destruction (SangGeuk) is seen as negative, while according to the philosophy of the Book of Changes the Theory of Mutual Giving Live/Mutual Destruction (SangSaeng/SangGeukRon) is viewed as a positive relationship of EumYangDaeDae. This is a point of difference between the Daesoon thought and the philosophy of the Book of Changes. According to EumYangDaeDae relationship theory the contradictory "other" is viewed not as an enemy, but as a necessary element that assures one's existence. When Buddhism and Christianity first came to existence, they did not belong to a main stream. Later, through continuous theorization and systematization they became generally accepted religions. The case of Confucianism was not much different. During Song dynasty in China Buddhism has contributed to the systematization and establishment of Neo-Confucianism; in the middle of 20th century the Confucian scholars of Hong Kong and Taiwan interpreted and defined Confucianism a new in the light of Western philosophy. Thus the "Modern Neo-Confucianism" came to existence. That's why the history of Confucianism is also called "the history of advancing and developing a concept". From this point of view the critical acceptance of some elements of Confucian, Buddhist, Taoist etc. traditions, as well as modern philosophy, by Daesoon, in order to achieve the systematization of Daesoon thought, is a very important process. As a part of this process, this essay explains the Daesoon thought from the point of view of the Book of Changes, which may be said to present the original East-Asian view of the world. Daesoon's emphasis of human dignity, the equality of sexes, the critics the hierarchical society etc. are rather "modern" and should be examined from the point of view of social science. Besides, leaving the boundaries of "modern philosophy", the concepts of "Harmonious union of divine beings and human beings", viewing the universe as one organism etc. should be approached from the point of view of Post-Modernism.

• Journal of Oriental Neuropsychiatry
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• v.32 no.3
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• pp.167-184
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• 2021

Objectives: Operational definition and its validated measure of traditional Korean medicine (TKM) are pivotal for research studies and reliable clinics. There have been ten years of clinical studies on Eum-Yang (Yin-Yang) and Sasang typology using Sasang Personality Questionnaire (SPQ) of integrative biopsychology. The objective of this study was to perform a systematic review on the use of SPQ to provide insights and foundation for its further studies and clinical application. Methods: Clinical studies on SPQ were searched using five domestic and foreign research databases. Attained research articles were then subjected to predefined systematic reviews. Demographic characteristics of participants and research topics of articles were described. Psychological and physical features of SPQ and its subscales were reviewed and compiled to reveal biopsychological characteristics. Results: There were 33 articles with 15,085 participants on Eum-Yang (n=19) and Sasang typology (n=14). The SPQ-total score was in an increasing order of So-Eum, Tae-Eum, and So-Yang. Eum-Yang groups were categorized at a 3:4:3 ratio using %ile score of SPQ-total. The SPQ-total showed a significant positive correlation with Novelty-Seeking and a negative correlation with Harm-Avoidance in psychological perspective, while it was not significantly correlated with Body Mass Index or Ponderal Index in physical perspective. The SPQ-total and subscales explained psychopathological characteristics of stress recognition, negative emotion, problem behavior, and depression. Conclusions: The SPQ was found to be an objective biopsychological measure of TKM for Sasang typology and psychopathology. It would provide foundation for 'Korean Psychology' and multidisciplinary studies.