• The Journal of Korean Medicine Ophthalmology and Otolaryngology and Dermatology
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• v.35 no.3
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• pp.1-14
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• 2022

Background : Tinnitus is common disorder with many possible causes and a symptom of many different diseases but has no effective treatment. Most of tinnitus patients experience the disorder to a degree that their quality of life and productivity are impaired. Especially tinnitus accompanied hearing loss causes severe discomfort in patients. Objectives : 1. Through symptoms of tinnitus, we tried to find out the relationship of Heo-sil(虛實) and Zuang fu bian zheng(臟腑辨證) among tinnitus patients accompanied Hearing Loss. 2. By testing THI, we tried to evaluate the quality of life of tinnitus patients group and tried to compare the quality of life between high-narrow tone and low-wide tone tinnitus patients group. 3. In the future, this study was planned to help monitor the prognosis and determine the progress of treatment for tinnitus patients who also have hearing loss. Methods : 43 patients were recruited in this study who was ill with tinnitus accompanied hearing loss. They wrote out the questionnaire about tinnitus and the Tinnitus Handicap Inventory(THI). Results : 1. In tinnitus patients, there were more men than women accompanied hearing loss. The rate of visits was higher as the age increased. 2. Most of the patients who visited the hospital had sensitive hearing loss. 3. In high-narrow tone tinnitus group, phlegm fire congesting-type are more uncomfortable than spleen-stomach weakness-type. 4. In low-wide tone tinnitus group, liver qi depression was the most uncomfortable. Conclusions : The present study suggests that tinnitus pattern may be helpful in differentiating patients with tinnitus, and the effectiveness of treatment can be predicted through differentiation. Zuang fu bian zheng(臟腑辨證) and Distinguishing between Heo(虛) and Sil(實) is expected to have positive effects on tinnitus accompanied hearing loss treatment.

• Journal of Acupuncture Research
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• v.29 no.1
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• pp.139-150
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• 2012

Objectives : The puropse of this study was to report the availability of Hyeongsang diagnosis compensating for visceral pattern identification in applying Sa-am acupuncture therapy. Methods : Eight cases was presented to substantiate the above. Results : According to the characteristic diagnostic method of Hyeongsang medicine by feature such as face, ears, eyes, nose and mouth shape, There are 8 pattern differentiations, including essence family, Qi family, spirit family, blood family, fish type, bird type, beast(running) type and crust(crustacea) type which are correlated with essence deficiency, heat harassing the heart spirit, Qi stagnation, blood stasis, kidney essence deficiency, intense heart fire, liver blood deficiency and lung Qi deficiency in the established visceral pattern identification, respectively. Eight patients was diagnosed by the above Hyeongsang 8 pattern differentiations, of whom Sinjeonggyeok(kidney reinforcing prescription) was applied to a patient with fish type and essence family to nourish kidney essence, and Giul prescription(Qi stagnation prescription) was given to a patient with Qi family for regulating Qi, and Sanghwa priscription(ministerial fire prescription) was delivered to a patient with Spirit family to clear the heart fire and tranquilize, and Sojangjeonggyeok(small intestine reinforcing prescription) was used for a patient with blood family to nourish blood and remove blood stasis, and Sinjeonggyeok(kidney reinforcing prescription), Simhangyeok(heart heat clearing prescription), Ganjeonggyeok(liver reinforcing prescription) and Pyejeonggyeok(lung reinforcing prescription) were utilized for fish type, bird type, beast(running) type and crust(crustacea) type respectively to reinforce the relevant visceral function. Conclusions : It was suggested that characteristic diagnostic method of Hyeongsang medicine should be helpful for enhancing the accuracy of the established visceral pattern identification, applying Sa-am acupuncture therapy more appropriately.

• Journal of Korean Medical classics
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• v.13 no.1
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• pp.269-303
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• 2000

The xin(心) has various meanings in ${\ll}$Huangdineijing(黃帝內經)${\gg}$ but they sometimes contradict each other. This thesis divided the xin into the meaning and the Zang-xiang(藏象), and then analyzed the xin's notion in detail. The concept of the xin in ${\ll}$Huangdineijing(黃帝內經)${\gg}$ is sorted out into : the notion of space, yin-yang five elements(陰陽五行) and shen(神) The xin is the upper part of body and it possesses the character of yang(陽). So the concept of the breast has originated from this character and it rightly belonged to the top. The xin is assigned to fire among five elements, 'chang(長)', which has the energy of moving forward, noon at a day when yang-qi(陽氣) is properous and shows 'gu(鉤)' & 'keo(矩)' in pulse condition. The xin possesses the character, 'Taiyang of the yang(陽中之太陽)' along with the notion of space combined with five elements. That is, the notion of upper space means 'of the yang(陽中)', and, fire in five elements means 'yang'. This is similar to '=(Taiyang)' of Sasang(四象) at ${\ll}$the Book of Changes(周易)${\gg}$ Since the xin puts shen(神) in order, actions of spirit have effect on the xin. And it depends whether the sense of vitality is broad or narrow. The xin related with broad sense of spirit is 'monarch of the organs(君主之官)'. Therefore it has control over the human body. As it also directly effects the life or death, Pericardium(心句) substitutes the xin and protects the external invasion. In Shi-er-won(十二原) and Bonsu(本輸), instead of the Xin Channel the Pericardium Channel was used in healing patients. The xin can be interpretable as the mind, because the xin includes spirit. The mind can be distinguished into 'desire' and 'state of profound reason'. In ${\ll}$Huangdineijing(黃帝內徑)${\gg}$, the disease of the xin caused by emotion was mentioned many times. This emotion is 'desire' which resorted to the sentiment. The reason one mind has both character is; man preserves given principle (reason) and emotion reveals via the reason exercised. The above is about the xin related with the broad sense of vitality. Concerning the narrow sense of vitality, one of the five vitalities is stored with the others away in the five solid organs. Then it takes part in the operation of five body constituents and it is linked with the personified description of five solid organs. The xin, spleen, stomach and kidney are 'the ground of life'. Spleen and stomach are the origin of making qi and blood, which 'means the ground after birth'. Kidney keeps the essence of life, and manages the growing and generative function of human body. The xin keeps 'Shin-myung(神明)', in other words, it has control over and supervise whole activity of body. Therefore xin's role is needed for the appropriate working of spleen, stomach and kidney. And 'Shin-myung' is its motive power. In ${\ll}$Huangdineijing(黃帝內經)${\gg}$, the reason why xin was assigned to September and October is that yang-qi of the human body goes to the inner part, with xin at the same time. This explains that yang-qi of the human body is adapted to change of season and goes into xin-fire(心火) in order to get away from the cold. In this case, heart means more inner part than liver, spleen and lung. Mengzi(孟子), philosopher of the China's turbulent ages emphasized the thinking function of xin. Sunzi(荀子) asserted that xin is 'heaven monarch(天君)' and the other organs are 'heaven rninisters(天官)'. This conception is similar to 'monarch of the organs' of ${\ll}$Huangdineijing(黃帝內經)${\gg}$. After the Ming Dynasty, commentators of Huangdineijing(黃帝內經) explained the heart, as 'monarch of the organs', or 'the master of body(一身之主)'. This was due to the influence of Sung Confucianism.

• Journal of Haehwa Medicine
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• v.27 no.1
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• pp.9-20
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• 2018

Objectives : Ten heavenly stems(10天干) and Twelve earthly branches(12地支) are symbols exposing change order in heaven and earth, and are a very important sign in studying oriental philosophy and oriental medicine. Especially, 10 heavenly stems(10天干) and 12 earthly branches(12地支) are indispensable for the study of Five Circuits And Six Qi(오운육기), and a deep study is needed. Methods : I have examined Yin Yang combination(음양배합), Five elements combination(오행배합), Six Qi 3Yin 3Yang combination(육기삼음삼양배합), viscera combination(장부배합), Mutual collision(상충), Six combination(육합), Three combination(삼합), etc. of 12 earthly branches(12지지) by referring to books such as "Yellow Emperor Internal Classic" ("黃帝內經") and "Principle of universe change" ("우주변화의 원리"). Results & Conclusions : Zi Yin Chen Wu Shen Xu(子 寅 辰 午 申 戌) become Yang(陽), Chou Mao Si Wei You Hai(丑 卯 巳 未 酉 亥) become Yin(陰), Zi Si Yin Mao Chen Si(子 丑 寅 卯 辰 巳) become Yang, and Wu Wei Shen You Xu Hai(午 未 申 酉 戌 亥) become Yin. Twelve earthly branches can be divided into five movements by its original meaning, where YinMao(인묘) is tree, SiWu(사오) is a fire, ShenYou(신유) is a gold, HaiZi(해자) is water, and ChenXuChouWei(진술축미) mediate in the middle of four movements So they become soil(土). SiHai(巳亥) is JueYin Wind Tree(궐음 풍목), ZiWu(子午) is ShaoYin Monarch Fire(소음 군화), ChouWei(丑未) is TaiYin Humid Soil(태음 습토), YinShen(寅申) is ShaoYang Ministerial Fire(소양 상화), MaoYou(卯酉) is YangMing Dry Gold(양명 조금), and ChenXu(辰戌) is TaiYang Cold Water(태양 한수). Viscera combination(장부배합) combines Zi(子) and Bile(膽), Chou(丑) and Liver(肝), Yin(寅) and Lung(肺), Mao(卯) and Large intestine(大腸), Chen(辰) and Stomach(胃), Si(巳) and Spleen(脾), Wu(午) and Heart(心), Wei(未) and Small intestine(小腸), Shen(申) and Bladder(膀胱), You(酉) and Kidney(腎), Xu(戌) and Pericardium(心包), Hai(亥) and Tri-energizer(三焦), Which means that the function of the viscera and channels is the most active at that time. Twelve earthly branches mutual collisions collide with Zi(子) and Wu(午), Chou(丑) and Wei(未), Yin(寅) and Shen(申), Mao(卯) and You(酉), Chen(辰) and Xu(戌), and Si(巳) and Hai(亥). The two colliding earthly branches are on opposite sides, facing each other and restricting each other by the relation of Yin-Yin and Yang-Yang it rejects each other so a collision occurs. Six Correspondences(六合) coincide with Zi(子) and Chou(丑), Yin(寅) and Hai (亥), Mao(卯) and Xu(戌), Chen(辰) and You(酉) and Si(巳) and Shen(申) Wu(午) and Wei(未). Three combination(三合) is composed of ShenZiChen(申子辰), SiYouChou(巳酉丑), YinWuXu(寅午戌), and HaiMaoWei(亥卯未). Three combination(三合) is composed of ShenZiChen(申子辰), SiYouChou(巳酉丑), YinWuXu(寅午戌), and HaiMaoWei(亥卯未). This is because the time Six Qi(六氣) shifts in these three years are the same.

• Journal of Sasang Constitutional Medicine
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• v.9 no.1
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• pp.127-153
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• 1997

Sasang-Medicine can classify all sympton with more simple classifying system than past Oriental-Medicine, because Sasang Byeon-Zeung(=classifying system of the sympton) separate by four clearly. The merit of this Sasang Byeon-Zeung can be seen more clearly on the part of the pathology of the expiratory-scattering and inspiratory-gathering of the Tae-Eum and Tae-Yang. On this view point, this thesis discussed the following subjects. 1. Investigate the theory of raising-falling and scattering-gathering developed in the Dongeui-Suse-Bowon. 2. Investigate the changes of the recognition of the Yang-Dog sympton and Jo-Yeol sympton argued as Interior-overheating-sympton of the Tae-Eum-In caused by liver's receiving heat. 3. Investigate the Yi-Je-Ma's view on the Eum-Yang in the argument of interior-overheating-sympton of the Tae-Eum-In caused by liver's receiving heat. As a result, the following conclusions were led to. 1. Dongeui-Suse-Bowon considers Spleen-Kidney has the couple motion of the raising Yang and falling Eum, and Liver-Lung has the couple motion of the expiratory-scattering and inspiratory-gathering. This theory of raising-falling and scattering-gathering is same as in the concept with the gathering. This theory of raising-falling and scattering-gathering is same as in the concept with the theory of raising-falling and floating-sinking of past Oriental-Medicine, but more consistently systematized in the pathology and prescription. 2. Dongeui-Suse-Bowon considers the Yang-Dog sympton and Jo-Yeol sympton as the interior-overheating-sympton of the Tae-Eum-In. As following the book, the fire of desire weeken the expiratory-scattering power of the lung, and deepen the shortage of the expiratory-scattering power comparison to the inspiratory-gathering power. Therfore the sympton can be treated by releasing ourselves from the desire and taking medicine strengthening the expiratory-scattering power. 3. In the early stage of the orintal medicine, they used prescriptions composed of So-Yang medicine and Tae-Eum medicine which can cool heat. Galgeun, Mawhang and Seungma were used in the age of Sanghanron, thereafter Jugoing's Jojung-Tang and Gongsin's Galgeunhaegi-Tang were developed as prescriptions of the interior-overheating-sympton of the Tae-Eum-In, and finally Tea-Uem-In Galgeunhaegi-Tang was settled by Yi-Je-Ma.

• The Journal of Pediatrics of Korean Medicine
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• v.32 no.3
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• pp.100-118
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• 2018

Objectives The purpose of this study is to analyze some of the TCM (traditional Chinese medicine) clinical research literatures about pediatric night crying in order to learn clinical application of Korean medicine treatment for pediatric night crying. Methods We searched clinical trial literatures about TCM treatment of pediatric night crying from the CNKI (China National Knowledge Infrastructure) (January 2000 to June 2018). We analyzed the literature in regards to the treatment methods and the results. Results Among the 459 searched studies, 13 randomized controlled trials and 41 case studies were selected and analyzed. In most of the studies, the effectiveness of TCM in treating patients was significantly high, so we confirmed the effectiveness of TCM on pediatric night crying. The most commonly used pattern differentiations (辨證) were Spirit damage due to fright and fear (驚恐傷神), Spleen deficiency and cold (脾虛寒) and Heart fire heat (心火熱). Methods of treatment include herbal medicines (internal medicine and external application), massage therapy (Tuina methods), acupuncture and other treatments (bloodletting). The most commonly used herb medicines were Cicadidae Periostracum (蟬?), Poria Cocos (茯?), Glycyrrhizae Radix (甘草), Uncariae Ramulus et Uncus (釣鉤藤), Junci Medulla (燈心草), Fossilia Ossis Mastodi (龍骨), Atractylodis Rhizoma Alba (白朮), Cinnabaris (朱砂), and Coptidis Rhizoma (黃連). The most commonly used massage methods were Clearing Liver Channel (淸肝經), Clearing Heart Channel (淸心經), Kneading $Xi{\check{a}}oti{\bar{a}}nx{\bar{i}}n$ (?小天心), Supplementing Spleen Channel (補脾經), Clearing $Ti{\bar{a}}nh{\acute{e}}shu{\check{i}}$ (淸天河水), and Rubbing Abdomen (摩腹). Conclusions Based on the results of clinical studies from China, the use of Korean medicine for the treatment of pediatric night crying has been shown to be effective in relieving symptoms. Based on the results of this study, it is possible to widen the scope of Korean medicine by additionally reviewing clinical and experimental studies on pediatric night crying.

• The Journal of Dong Guk Oriental Medicine
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• v.9
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• pp.127-138
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• 2000

The methods of checking the exuberance of yang (潛陽法) are a kind of medical treatments which cure various symtoms caused by hyperactivity of liver-yang, at the same time used for treating apoplexy. Thus, I investigated the application of checking the exuberance of yang to treat stroke. The conclusions are as follows. We can find application of checking the exuberance of yang to apoplexy on Synopsis of the Gold Chamber. After Ye Gui who persisted the theory of endogenous wind, many physicians applied the method of checking the exuberance of yang and this method has usually applied with nourishing yin. The methods of checking the exuberance of yang are concretely applied as follows. 1) a portion of apoplexy involving the channels and collaterals, which is caused by deficiency of yin and wind-fire pathogen. 2) excessive-syndrome of coma accompanied by heat syndrome. 3) epilepsy caused old apoplexy. The majority of shells for example abalone shell, hawksbill shell, oyster shell, tortoise-shell etc. are the most frequent use of herbal drug which check the exuberance of yang. The precriptions of checking the exuberance of yang are Ho-jam-hwan(虎潛丸), Ko-bon-dan(固本丹), Cheon-ma-gu-deung-eum(天麻鉤藤飮), Chin-gan-sik-pung-tang(鎭肝熄風湯) etc.

• Journal of Acupuncture Research
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• v.21 no.1
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• pp.226-239
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• 2004

Objective: Purpose of this study was to examine the effect of electroacupuncture(EA) at Xingjian(LR2) as 'Fire(火)' point of The Leg Absolute Um Liver Meridan(足厥陰肝經 : Chok-Kworum-Kan-Kyong) on the facial thermal change. Methods: Subjects of this study were 15 patients with upperpart(includes head and facial part) fever of human body and two examinations were carried out in each other day. We divided cases of two examinations into two groups. One is experimental group(N=15) that was carried out electroacupuncture stimulation at Xingjian(LR2), the other is control group(N=15) which was carried out electroacupuncture stimulation at optional point(in space between 1st and 2nd fingers) except acupuncture points of 12 meridians. We took the temperature of fixed areas on face by digital infrared thermal image(D.I.T.I.) before and after electroacupuncture stimulation. Those fixed areas on face that was taken temperature are Jingming(BL1), Sibai(ST2), Dicang(ST4), Indang, Shuigou(GV26), Chengjiang(CV24) areas. In cases of temperature of Jingming(BL1), Sibai(ST2), Dicang(ST4) areas, we applied each mean of left and right temperature to statical analysis. Results: In the group of electroacupuncture stimulation at Xingjian(LR2), temperature of every fixed areas on face fell: Jingming(BL1) area's ${\Delta}T=-0.7007{\pm}0.78642$, Sibai(ST2) area's ${\Delta}T=-0.6280{\pm}0.56439$, Dicang(ST4) area's ${\Delta}T=-0.5940{\pm}0.60179$, Indang area's ${\Delta}T=-0.7200{\pm}0.64515$, Shuigou(GV26) area's ${\Delta}T=-0.6160{\pm}0.80487$, Chengjiang(CV24) area's ${\Delta}T=-0.5627{\pm}0.72615$. In Xingjian(LR2) electroacupuncture group, each temperature of Jingming(BL1), Sibai(ST2), Indang areas showed a drop significantly in comparison with control group (p<0.05). But each temperature of Dicang(ST4), Shuigou(GV26), Chengjiang(CV24) areas did not showed a drop significantly in comparison with control group(p>0.05). Conclusions: The results mentioned above showed that electroacupuncture stimulation at Xingjian(LR2) significantly decreased the temperature on face of patients with upperpart fever of human body. In Xingjian(LR2) electroacupuncture group, especially temperature of upper part of face includes eye, cheekbone, forehead regions showed a drop significantly in comparison with control group.

• Journal of Korean Society of Occupational and Environmental Hygiene
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• v.16 no.3
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• pp.233-244
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• 2006

Of many volatile organic detergents for metals, benzine(CAS No. 8030-30-6), of which the toxicity has not yet been proven, has been used as an alternative of the halide compounds in the consideration of toxic effects, global warming and the destruction of ozone layer. In order to evaluate the effects of the benzine on human body by investigating the subchronic inhalation toxicity, to obtain the basic data for establishing the criteria of exposure in working environments and to classify the hazardousness in compliance with the Industrial Safety and Health Act by evaluating the hazardousness, repeated inhalation exposure test was carried with SD rats. The rats were grouped by 10 females and males each. The repetitive inhalation exposures were carried out at 4 levels of concentration of 0 ppm, 60 ppm, 300 ppm, and 1,500 ppm, for 6 hours a day, 5 days a week, for 13 weeks. The results are described hereunder. 1. No death of the animals of the exposed and controlled groups in the test period. Not any specific clinical symptoms, change in feed intake quantity, abnormality in eye test, or change in activity were observed. 2. In the 300 ppm and 1,500 ppm groups, weight reduction in the female groups and weight increase of liver and kidney in the male groups compared with control group were observed with statistical significance(p<0.05). 3. In the blood test, the HCT increased in the male 300 ppm group and the number of hematocyte increased, MCV and MCH decreased in the male 1,500 ppm group. In the female 1,500 ppm group, the HB decreased and the distribution width of the hematocyte particle size increased. In the blood biochemistry test, the TP in the male 1,500 ppm group and the LDH in the female 1,500 ppm group were increased with statistical significance(p<0.05). 4. Under the test conditions of the present study with SD rats, the NOEL was evaluated to be from 60 ppm to 300 ppm for both male and female groups. By extrapolation, the NOEL for human who work 8 hours a day was evaluated to be from 128 ppm to 640 ppm 5. Since the NOEL evaluated in this study do not exceed 60ppm(0.184 mg/L) the test material does not belong to the classification of the hazardous substance "NOEL${\leq}$0.5mg/L/6hr/90day(rat), for continuous inhalation of 6hours a day for 90 days" nor to the basic hazardous chemical substance class 1(0.2 mg/L/6hr/90day(rat) defined by the GHS which is a criteria of classification and identification of chemical compounds. However, considering the boiling point($30-204^{\circ}C$), flashing point($-40^{\circ}C$), vapor pressure(40 mmHg), and the inflammable range(1.0 - 6.0 %), sufficient care should be taken for handling in the safety aspects including fire or explosion.

• Journal of Korean Medical classics
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• v.28 no.1
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• pp.111-125
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• 2015

Objectives : The objectives of this study is to provide the theoretical basis to cure and prevent mental disease by translating and considering Benshen chapter in LingShu. Methods : First, I translate the contents of "Benshen" chapter in LingShu paragraph by paragraph. Second, I consider the contents of Benshen chapter in LingShu. Third, after considering each paragraph of Benshen chapter in LingShu, I think the relation of each paragraph and picture to myself Benshen chapter. Results and Conclusions : 1. Heart(心) appeared in Benshen chapter mediates the action of 'JeongSinHonBaek(精神魂魄)' and 'UiJiSaRyeoJi(意志思虑智)'. 2. 'UiJiSaRyeoJi(意志思虑智)' appeared in Benshen chapter means the process of the maturity of thought. 'Jeong(精)' which has a 'water(水), sink(沈), silent(靜)' image gets involved in the development from 'Ui(意)' to 'Ji(志)', because its process means the thought is deepening. 'Hon(魂)' which has a 'wind(風), cloud(雲), change(變)' image gets involved in the development from 'Ji(志)' to 'Sa(思)', because its process means the change of the thought. 'Sin(神)' which has a 'fire(火), bright(明), move(動)' image gets involved in the development from 'Sa(思)' to 'Ryeo(慮)', because its process means the expansion the horizon of the cognition. 'Baek(魄)' which has a 'metal(金), firm(剛), decide (決)' image gets involved in the development from 'Ryeo(慮)' to 'Ji(智)', because its process means the wise response to real world. 3. If one is immersed in one emotion and cannot escape from it, the functional change of Gi(氣) due to its emotion harms five spirits which move in the opposite direction and causes mental physical symptoms and has a possibility to die in the season which inhibit each five organs. 4. Five spirits(五神) acts based on 'HyeolMaekYeongGiJeong(血脈營氣精)' and in the symtoms caused by deficiency and excess of five organ Gi(五藏氣), symptoms of liver and heart appear in emotion and symptoms of spleen lung kidney appear in body. 5. Benshen chapter highlights the importance of checking 'Sin(神)' and 'Gi(氣)' treating a patient with acupuncture and mentioning the importance of observing deficiency and excess of five organ Gi(五藏氣) in the last paragraph means 'Sin(神)' and 'Gi(氣)' are inseparably related.