• 대한한의학원전학회지
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• 제32권4호
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• pp.67-90
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• 2019

Objectives : This study aims to summarize Tang Zong-hai's Qi transformation theory of the Six meridians through his book "Shanghanlun Qianzhubuzheng傷寒論淺注補正" where he integrated Western anatomy with the Qi transformation theory of East Asian Medicine to interpret Zhang Zhong Jing's "Shanghanlun(傷寒論)". The objective is to assist clinical application. Methods : Focusing on the contents of disease of the six meridians in the "傷寒論淺注補正", Tang's theories on the function of Zangfu(臟腑), Opening-Closing-Pivot(關闔樞), Inter-communication of Zangfu(臟腑相通), the Twelve Meridians(十二經脈) from his other publication "中西匯通醫經精義" were examined and related to in the process of explaining Qi transformation theory in detail. Results : 1. The Qi transformation function of the Taiyang meridian is related to "膀胱者, 氣化則能出" where the Small Intestine and Bladder inter-communicate. 2. The Qi transformation function of the Yangming meridian is related to the control of dryness and dampness through the Qi transformation of "陽明不從標本, 從乎中." 3. The Qi transformation function of the Shaoyang meridian is related to the Life-Fire function of the Triple Energizer-Gallbladder-Pericardium coalition through "少陽屬腎." 4. The Qi transformation function of the Taiyang meridian refers to the Heart Fire nurturing the Spleen Earth by creating 膏油 through veins. 5. The Qi transformation function of the Shaoyin meridian is related to the controlling of the Nutrient Qi(營氣) and Defense Qi(衛氣) through '心主血脈, 腎主元氣.' 6. The Qi transformation function of the Jueyin meridian is related to the ability of 和風 which results from '陰盡陽生' to harmonize and control the balance of Water Coldness(水冷) and Fire Heat(火熱). Conclusions : Tang's Qi Transformation Theory of the Six Meridians is his key theory explained from the perspective of Qi transformation of disease in the six meridians of "Shanghanlun", closely related to basic theories such as theory of Zang form(臟象學說), Opening-Closing-Pivot(關闔樞), Inter-communication of Zangfu(臟腑相通), the Twelve Meridians(十二經脈) of East Asian Medicine.

• Journal of Acupuncture Research
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• 제22권1호
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• pp.29-39
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• 2005

십이경근(十二經筋)의 침구학적(鍼灸學的) 응용(應用)을 위하여 경사(經篩)의 형성과정(形成過程)과 그 본래의 의미에 대한 이해가 필요 할 것으로 사료되어 <<경근(經筋)>>에 기재된 십이경근(十二經筋)에 대한 분석(分析)을 통하여 다음과 같은 결론을 얻었다. 1. <<내경(內經)>>에 수록된 "근"(筋)의 의미는 근육(筋肉), 건,(腱) 표재정맥(表在靜脈), 신경(神經) 등의 개염(槪念)을 포괄하고 있으며, <<경근(經筋)>>에서는 근육(筋肉)과 건을(腱) 의미를 내포하고 있다. 2. 경근(經筋)의 순행노선(循行路線)은 사지말단(四肢末端)에서 두신(頭身)으로 향하는 향심주(向心注) 노선(路線)을 보이고 있으며, 경근(經筋)의 병후(病候)는 대부분 순행부위에 따른 전근(轉筋)이나 동통(疼痛)으로 이러한 병후(病候)는 <<족비(足臂)>>의 경맥병후(經脈病候)의 특징과 같은 것으로 "소생병(所生病)"의미를 내포하고 있다. 3. 십이경근(十二經筋)은 해부학적(解剖學的) 관찰에 의해 형성된 것이 아니라 십이경맥(十二經脈)의 순행노선(循行路線)을 참조로 전신의 근육(筋肉)을 십이구역(十二區域)으로 분류(分類)하여 형성된 것으로 "근"(筋)을 통하여 인체(人體)를 상하로 연계시키는 규율에 대해 또 다른 가설을 제시한 것으로 사료된다.

• Korean Journal of Acupuncture
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• 제30권3호
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• pp.185-192
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• 2013

Objectives : Many studies have investigated the electric specificity of meridian and acupoint. However, the definition about the real substance of 'Ki(Qi)' that flows in the meridian has not been established yet. The authors hypothesized that the 'Ki(Qi)' may be the very 'bioelectricity' of western medicine, from two common features that they are not visible with naked eyes and that they function in the living body only. Methods : 20 healthy adults participated in this study. Heart rate was measured before and after exercise. Acupuncture was performed at PC6 immediately after exercise with counter balance in the first experiment. In the second experiment, acupuncture group was further divided to the three groups, i.e. glove acupuncture group, manual acupuncture group, and NaCl acupuncture group. In the glove group, acupuncturist put on the two folds of latex gloves to block bioelectric currents between the acupuncturist and subject. In the NaCl group, acupuncturist had his fingertips wet with NaCl solution. Results : Exercise increased Heart Rate and acupuncture at PC6 inhibited this increase. In the second experiment, the significant difference compared to the comtrol group was the most in NaCl acupuncture and the least in Glove acupuncture. However, there was no significant difference between three groups. Conclusions : The results of this study seem to be deficient as a conclusive evidence for the hypothesis that the 'Ki(Qi)' of Korean Medicine is the 'bioelectricity' of western medicine.

• 혜화의학회지
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• 제14권1호
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• pp.141-147
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• 2005

The most fundamental and important medical treatment is science of acupuncture and moxibution, which is based on twelve channels theory. Meridian is a pathway that conveys material and energy in a human body. Twelve channels are divided into channels of hand & foot, channels of yin & yang. Yang channels are divided into taiyang, yangming, shaoyang, yin channels are divided into taiyin, shaoyin, jueyin. These are referred to twelve channels, and this theory is being used for diagnosis and test in oriental medicine. Meridian-doin-tajiquan is born, combining taijiquan which is recently handed down from China and Korean traditional method for health protection and treatment in ancient times and twelve channels, three yin & yang theory. I report this because meridian-doin-tajiquan which is non-medical and non-invasive way can be used in the treatment of disease, just like three yin & yang theory, the heart of the meridian theory, and Gehapchu theory are adjusted in the clinical science of acupuncture and moxibution. And I report this because I could mater the appropriateness of the traditional theory and I believed this corresponded with it, training myself by meridian-din-tajiquan. It is considered that this will be used in the treatment of pain disease of muscles and joints system and the diabetes, hypertension, obesity caused by stress in the near future.

• 혜화의학회지
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• 제1권1호
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• pp.255-278
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• 1992

Based on recent 27 document, reported in Huang Ti Nei Ching, the following results concering the tongue and Tongue-acupuncture were obtained: 1. It was observed that the tongue has direct or indirect connection with the Heart meridian, the Liver meridian, the Spleen meridian, the Kidney meridian, the Triple energizer meridian and the Stomach meridian. 2. The Tongue-acupunccture, needlingon tongue, is one of new acupunctures treating general disorder and 31 acu-points have been found; 17 points on the upper part and 14 points on the lower part of the tongue. 3. The Tongue-acupuncture is employed by dividing the tongue into threeregions; Sangcho area(下焦穴), Jungcho area(中焦穴) and Hacho area(下焦穴). Each region cures its own corresponding symptoms. 4. The upper part of the tongue is divided into 4 regions by the sidelines along with Chuy Cheon(聚泉), So Jang Hyul(小腸穴) and Dae Jang Hyul(大腸穴). Sangcho area(上焦穴) includes Sim Hyul(心穴), Pye Hyul(肺穴), Sang Gi Hyul(上肢穴) and Jungcho area(中焦穴) includes Ui Hyul(胃穴), Bi Hyul(脾穴), Dam Hyul(膽穴) and Hacho area(下焦穴) includes Gan Hyul(肝穴), Bang Kwang Hyul(膀胱), Sin Hyul(腎穴) and the inner region includes Yim Hyul(陰穴), Ha Gi Hyul(下肢穴), on The lower part of the tongue, there are aec Hyul(額穴), Mok Hyul(目穴), Bi Hyul(鼻穴), I Hyul(耳穴), In Hu Hyul(咽喉穴) in contrast with the face above the center of the tongue as well as Gi Maek Hyul(支脈穴), Hae Chun Hyul(海泉), Gyum Gin Ok Aek(金津玉液), Seol Ha Hyul(舌下穴), Seol Gu(舌柱), Joa Chun Hyul(佐泉穴), Sin Gyun Hyul(神根穴), Jung Gu(中矩), Aek Bang Hyul(液旁穴). 5. The Tongue-acupuncture can be applied to the disease internal medicine, surgery, ophthalmology, otorhinolaryngology, gynecology, musculoskeletal system, symptomatology.

• Journal of Acupuncture Research
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• 제17권1호
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• pp.175-187
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• 2000

PyoBon GeunGyul - one of the twelve regular meridians theory - play a important role on the principle of point selection and point prescription in acumoxibustion. PyoBon explain the connection of the concentration and diffusion of channel qi, GeunGyul explain the relation of both poles of channels flow. So, Geun and Bon means the starting point of channel qi, and Pyo and Gyul means the terminal point of channel qi. But the flow of channel qi on PyoBon GeunGyul different from today's circulation courses of twelve regular channels based on Kyungmaek(經脈) chapter of Youngchu. Thus this study investigate the contents of PyoBon GeunGyul and consider its connection with channel flow. The results are as follows : 1. PyoBon GeunGyul theory explain that the relation of the limbs and trunk at meridian and emphasize that the connection of meridian and the importance of the limb acupoints. 2. PyoBon GeunGyul theory can be understandable in the view of the primordial qi and explain that the primordial qi of twelve regular channels acts from the limbs to the trunk. 3. PyoBon GeunGyul theory is based on the system of primordial qi channel which circulates from fingers and toes facing toward heart or the head, different from today's circulation courses of twelve regular meridians. 4. PyoBon GeunGyul theory act as a basis of principle of a part or distant point selection which applicated widely in acumoxibustion.

• 대한한의학회지
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• 제28권3호통권71호
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• pp.232-243
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• 2007

Objective : This study researched the application of Sa-am acupuncture for the treatment of hiccup. Methods : We investigated the literature for Sa-am acupuncture treatment and traditional acupuncture treatment for hiccup. Result & Conclusion : In traditional oriental medicine, hiccup is considered to be caused by uprising stomach gi, whereas, in Sa-am acupuncture, it is considered to be caused by weakness and impurity of lung gi. In Sa-am acupuncture, hiccup is divided into five classes; reverse hiccup (treated with large intestine tonification), wind hiccup (treated with liver tonification), fire hiccup (treated with heart tonification), damp hiccup (treated with spleen tonification) and cold hiccup (treated with kidney tonification). In traditional oriental medicine, hiccup is treated by way of lowering the uprising stomach gi, while, in Sa-am acupuncture, hiccup is treated by way of removing whichever of the original cause of hiccups (impurity of large intestine, damage to liver, dry heat of heart, impairment of spleen, exhaustion of kidney) caused the weakness and the impurity of lung gi. In Sa-am acupuncture, the therapeutic mode for all the five causes of hiccups is tonification mode.

• 동의생리병리학회지
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• 제24권4호
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• pp.553-558
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• 2010

Nutrient and Blood are really common conceptions in Traditional Korean Medicine(TKM). However, those are used in mixed. not only because of their common points but users who doesn't have clear classifications between them. Therefore, I will explain those owns by explaining origins, places of origons, pathway, circulations, organs related to them and color. In addition, I will try to explain thi things in common without conceptions of their own. As a result, the first, nutrient is what is originated from water and food at middle energizer and circulated in meridian vessel by control of spleen. The second, blood is what is originated from qi of water and food and circulated in blood vessel by control of heart and its color is red. The third, nutrient blood is what is originated from water and food or qi of water and food and circulated in meridian or blood vessel by control of spleen and heart. Also it is red and its function is nourishing human body. The name of Nutrient blood is a new term that I made and it is different from nutrient or blood. Also it is different from nutrient and blood. Nutrient blood is combination by conceptions, nutrient and blood is combination by word itself.

• Journal of Acupuncture Research
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• 제22권5호
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• pp.111-120
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• 2005

Objectives : The aim of this study is to investigate the effect of acupuncture stimulation on the relationship of change in magnetocardiography (MCG). Methods : For this purpose, 30 heart deficiency volunteers were acupunctured at Shinmun (HA7) and Naegwan (PC6) acupoint. Then, we measured and observed the change of frequency parameters in MCG. Results : In the mean frequency, during and after acupuncture treated groups of PC6 were decreased the activity of $f\;_{mean-max}$ compared to the control group. In the median frequency, during the acupuncture treated group of PC6 was decreased the activity of $f\;_{median-max}$ compared to the control group. Conclusion : These results suggested that acupuncture stimulation plays an important role to the activities of MCG.

• 동서간호학연구지
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• 제13권2호
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• pp.160-169
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• 2007

Background: Hwa-Byung is known as a specific Korean cultural syndrome which corresponds to DSM-IV(MMPI). Some Korean women who have experienced heart aching anger(Hwa-Byung) complain physical pains as well as psychological problems. As for these physical pains, upper limb arthropathy(e.g. golf elbow pains, tennis elbow pains, or shoulder-joint pains) have not been paid attentions. In spite of not having done her excessive physical endeavor or exercise, some Korean middle aged women complain those arthropathy pains. And they go round orthopedics, pain clinics, and oriental medicine clinics. Purpose: This study was practiced in Severance Oriental Medicine Clinic. The oriental medicine doctor had a question about the major origin of upper limb pains which were not caused by excessive physical endeavor. To answer the question, this study has been practiced. In the process of interview with some those women, the major cause of those syndromes has been revealed as Hwa-Byung. The purpose of this study is to discover the meanings of the women's life who have been experienced Hwa-Byung with upper limb arthropathy. Results: These upper limb arthropathy can be explained by meridian theory. Shoulder-joint pain and golf elbow with Hwabyung can be explained by Heart meridian of hand-shoyin and the points of these pains are in the flow of this meridian. Tennis elbow with Hwabyung can be explained by Small intestine meridian of hand-taiyang and this point is in the flow of this meridian. The results of interview with 9 middle aged women was analyzed and interpreted according to Spradley's method of ethnography. The analysis revealed three core cultural themes : 1) There are certainly external cause to provoke Hwa-Byung. A patricentric family system, husband's playing around with another woman, cruel treatment by husband's family, or financial failure may be present anteriorly. 2) The chief existing condition is the discord between husband and wife. The stoppage of mutual communication, lacking in understanding, unfeeling, heartless, or unsympathetic is an major phenomenon of married life. So the important factor is not the sexual relations or problems but the discords of communication. 3) The feeling of anger, the sense of nihility, the desire to escape, and the effort to forgiveness coexist together. At a glance, they seemed to be a process. For example, anger seemed to present at first, then nihility seemed at second, then escape seemed at third, and then forgiveness seemed at last. But at point of visiting clinic to be treated, they are mixed up together as if in a jumble.