• Journal of Korean Medical classics
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• v.11 no.2
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• pp.114-134
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• 1998

The conception of pyo(標) bon(本) joong(中) in the part of woongihak(運氣學) of negeong(內徑) one of the important thing that decides the relation between six gi(六氣) and samyum and samyang(三陰三陽) or between each other's of samyum and samyang itself, it says that the relation of Pyo-rce(表裏). So this conception from the ancient times have been used to explain the theory of meridian(經絡) and organs(五臟六腑) and in other important field of oriental medicine - Sanghannon(傷寒論), it became basis of explanation of pcthoiogical principles in the system of six kyung(六徑). At first, the subject or this study is limited to the rament of $\ll$Somun(素問)$\gg$ in order to find the accurate and original meanings of pyo(標) bon(本) joong(中). And the meanings are studied by the way of expanding it's meaning with basic conceptions of woongihak(運氣學) and astronomy included in negeong(內徑). In this study, the results are summarized as the followings. 1. The contents of - the 68th chapter of negeong(內徑), concerning pyo(標) and joong(中) come under chogi(初氣) and joonggi(中氣) of the same chapter, after consideration of astronomical knowledge. And they become active during the period that last about 30days, a haft of one step(一步) of kaekgi(客氣). 2. Bon(本) as a kind of six gi(六氣) that is revealed from internal principle of something, that is to say Ohhaeng(五行), comes mainly under the kaekgi(客氣) of woongihak(運氣學) with the meaning of 'sign' is thai the specific properties of six gi(六氣) are revealed to our sight, so we can feel that through the change of nature, Joong(中) is the other property hidden in the inside of six gi(六氣), that is a portion of original nature(本性) like the bon(本). 3. The relation of pyo(標) and bon(本) is like that bctween the principle hidden inside in all things(理) and it's expression into the real world(氣) also similar to thai of yumyang(陰陽) and ohhaeng(五行). Therefore bon(本), though it means one of the six gi(六氣), hale the property of ohhaeng(五行) and pyo(標) is revealed, with an appearance of samyum-samyang(三陰三陰). 4. pyo(標) and joong(中) are also the both sides of yum(陰) and yang(陰) that revealed under the change of yumyang-ohhaengl(陰陽五行) in the nature. For example, if the one is yang(陰), the other is yum(陰). In the process that the change of all things is revealed out, first the property of pyo(標) appears strongly and then that of joong(中) appears comparatively weakly. But, in spite of the inhibitive relation of yumyang(陰陽), pyo(標) and joong(中) promote each other. 5. Under the course of change. It happens according to the bon(本), the property of ohhaeng(五行) in the case of soyang(少陽) and taeyum(太陰), because the effect of moisture(濕) and fire(火) that makes hyung(形) and gi(氣) is very strong in the universe. In the case of taeyang(太陽) and soyum(少陰), it happens according to the bon(本) and pyo(標) because they hare the polarity of water and fire(火水), at the same time, are not separated each other. In the case of yangmeong(陽明) and gualyum(厥陰), the change appears only according to the joong(中), but not strongly because the phase of yangmeong(陽明) and gualyum(厥陰) is a lull phase processing to the next one.

• Journal of Korean Medical classics
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• v.20 no.2
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• pp.137-145
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• 2007

Pulse diagnosis that distinguishes internal injury from external injury by comparing the left and right of the chon pulse was formed in the process of Naegyoung's pulsation theory of ST9 and LU9 being assimilated into diagnostic method by taking chon pulse. The founder of school of internal injury, I Dong-won, expanded the horizon for this method to be widely used in clinical practice by especially explaining the specific application and theoretical background. According to him, pulse at ST9 which means chon pulse at the left hand, is bigger than the chon pulse at the right hand, it reflects external injury. Bigger "entrance pulse", a chon pulse at the right hand means internal injury. The reason is the left side of the body is a path for Yanggi so it controls the exterior part and the right side of the body is a path for Eumgi to descend so it controls the interior part. Internal injury develops as the spleen and stomach get injured. If the spleen and stomach is damaged essence derived from food cannot ascend to the stomach and will flow back to the lower part. As a result, fire of Eum type formed at the lower part will shoot up to the upper part and manifests external injury-like exterior syndromes. In this case, evidence distinguishing between internal and external injury is the fact that right hand pulse is bigger than the left hand. The important reason for distinguishing between internal and external injury is because when treating external injury caused by excess syndrome, pathogenic Gi should be dispelled. However, treating internal injury cased by deficiency syndrome, requires promoting the primordial Gi.

• Journal of the Korean Society of Food Science and Nutrition
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• v.42 no.10
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• pp.1712-1716
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• 2013

In our study, as many as 29 edible medicinal herbs were selected for testing their ability in the effective treatment of gout based on oriental medicine theory. We extracted each medicinal herb (135 g) with 4 L of distilled water at $100{\sim}105^{\circ}C$ for 210 min. Thereafter, we evaluated both the antioxidant and xanthine oxidase inhibition activities of the extracts obtained. Among all the edible medicinal herbs used in our study, only the extract from Scutellaria baicalensis Georgi (Korean name: hwang-geum) showed (1) the maximum total phenolic content (TPC) (2.25 mg gallic acid equivalent/mL), (2) DPPH radical scavenging activity (94.04%), and (3) xanthine oxidase inhibition activity (87.75%). We also observed that TPC was relatively highly correlated with both the DPPH radical scavenging activity (r=0.63) and xanthine oxidase inhibition activity (r=0.77). Our results suggest that S. baicalensis G. may be a potent antioxidant source for the extraction and development of nutraceuticals that may be utilized for effective treatment of gout.

• Journal of Korean Medical classics
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• v.31 no.2
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• pp.155-172
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• 2018

Objectives : The first object is to reveal the mechanism of diarrhea based on exterior heat syndrome for Taeumin as explained in Donguisusebowon's Taeeumingansuyeoliyeolbyeonglon. The second objective is to review the treatment for Taeumin as explained in Leejema's Galgeunnabogjatang because the drug composition of Galgeunnabogjatang, the drug that treats this syndrome, is not written. Methods : As the first step, the paper will review the disease pathology for Taeumin written, and check the existence of disease path that can be viewed as exterior heat syndrome. As the second step, the paper will review the probability of exterior heat syndrome deriving from Taeumin disease path and morph into the exterior heat syndrome. Results : Using the first step to discover the direct correlation between exterior heat syndrome and the theory of disease for Taeumin led to a failure, but through the second step, the paper was able to confirm the probability that exterior heat syndrome could derive from Wiwansuhanpyohanbyeong's Wiwanhanjeung. Based on this, the paper was able to determine the Galgeunnabogjatang suitable for the treatment of exterior heat syndrome. Conclusions : Exterior heat syndrome is created when healthy qi is stimulated to quickly build up the pathogen of Taeumin exterior heat syndrome, but only exterior heat is generated and the cold remains. Its main symptoms are fever, excessive sweating, and difficult painful red-urination. Exterior heat syndrome diarrhea refers to the diarrhea which is generated from the Taeumin's disease pathology. The paper determined that Galgeunnabogjatang, which is listed in Donguisusebowon the seventh edition Boyubang.

• The KIPS Transactions:PartB
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• v.19B no.2
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• pp.77-82
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• 2012

We carried out study to prove effectiveness as stimulating corresponding points to lung in hand to experiment applied analysis parameters for image and audio signals in this paper. To this end we collected facial image and voice before and after stimulating corresponding points to lung in hand to a male 20s 25 people. In addition, we analyzed change color, voice energy and speaking rate of right cheek area corresponding points to lung to suggest the theory of the Oriental medicine diagnosis based on data collected. As a result, after performing hand acupuncture, L value of right cheek area decreased average 2.33 and a value b value increased 0.76, 0.97 on average. In addition, size of voice energy increased average 0.42, speaking rate decreased average 0.07. In other words, effect of lung function was improved using hand acupuncture corresponding points to lung.

• The Journal of Korean Institute of Communications and Information Sciences
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• v.37 no.7C
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• pp.610-618
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• 2012

In this paper, using a image processing techniques to develop an color analysis program to apply the influence analysis by smoking were analyzed. So, this study was conducted to analyze is based on oriental medicine diagnosis theory, especially ocular inspection, of the right cheek area of the lung and lung function and weakness associated with it closer to white by applying IT image processing techniques based on smoking to compare the change in color according to the face. From this, 15 patients with 20 male subjects before and after smoking extract the color of the area on the right cheek, a values and b values in Lab digital color system were analyzed by smoking how to analyze what is changing. Also, health care system based on this variation reflects the individual, personalized will be constructed. Experimental results on the right cheek area approach to the color white according to the amounts of smoking, this is by smoking adversely affects lungs function that can be analyzed.

• Korean Journal of Acupuncture
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• v.22 no.4
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• pp.129-147
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• 2005

Objectives and methods : This research aims to study about Gimunchimbeop(奇門鍼法) from original text of ${\ulcorner}$Singyeol(神訣) and Bosingyeol(保身訣)${\lrcorner}$. I could know is contents about Gimunchim-beop(奇門鍼法) through result that interprets original text of ${\ulcorner}$Singyeol(神訣) and Bosingyeol(保身訣)${\lrcorner}$ with Hyeonto(懇吐) and analyzes, and Gimunchimbeop(奇門鍼法)'s contents are as following. Results and Conrlusions : ${\ulcorner}$Singyeol(神訣) and Bosingyeol(保身訣)${\lrcorner}$ is seen uses Honggukpoyeol-beop(洪局布列法)'s Saenggipalgwae(生氣八卦) among Gimunpogukbeop(奇門鐵法), and Yearngukpoyeol-beop(姻局布列法) that do Sigapoguk(時家布局) by putting first. It Introduced method that depends to Saenggipalgwae(生氣八卦) in Sigapoguk(時家布局)'s occasion and selects, and doctors depend to Bideungpalbeop(飛謄八法)'s Palmaekpalhyeolbaegugungpal-gwaedo(八販八穴配九嘗八卦圖) deciding Bongwae(本卦) via a day to look at patient and selects Juhyeol(主穴), Assign Saenggipalgwae(生氣八卦) laying stress on Bongwae(本卦) and makes Bojohyeol(補助穴) equivalent to Saenggi(生氣), good luck(福德) and Cheoneui(天宜). but, this need study more should use distinguishing how because was not proved. Wonpando(圓板圖) and Babdo(方圖) from Eumyangdun(陰賜遁)'s from 1 Guk(局) to 9 Guk(局) are thing for Yeamgukpoyeolbeop(姻局布列法). But it is few references about there decides Hyeolwi(穴位) that use even if arrange actually. Through ${\ulcorner}$Singyeol(神訣) and Bosingyeol(保身訣)${\lrcorner}$, I could know truth that took advantage of strange news to acupuncture methods(鐵法) but specific practical use method does not remain. Need to establish body of theory in reply in hereafter therefore and prove the effect through presence at a sickbed practical use.

• Journal of Sasang Constitutional Medicine
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• v.11 no.1
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• pp.25-40
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• 1999

View of Lee Je-ma's "Hyung Sang" is one of the methods of classification of Constitution. In this study, I studied the "Hyung Sang" as medical histologically, and get the results as follow; 1. "The book of changes" is classified to the sciences of divination of "Sang-Soo", which is consisted with "Sang (image)" and "Soo (number)", and "Wae-Ri", which explained the meaning of a divination sign as "nature" or virtue of divination sign. 2. Lee Je-ma is accepted the concepts of science of divination of "Wae-Ri" based on Confucianism in the discription of "The book of changes". And also he established the new "Sasang Constitutional Medicine" theory based on the "Joung-Young". 3. "The book of changes" is discribed phenomena as "Sang" and "Soo" involving "Three elements", which are heaven, earth, and individual, and "Yin-Yang". Lee Je-ma accepted the concept of "Sang" in science of divination of "Sang-Soo" and established the "Four elements", which are affairs, mind, body, and objects, constituting "Three elements". 4. In the method of "Sasang" type classifying, Lee Je-ma used "Four elements", which attach importance to structure and function of human body rather than "Yin-Yang", which explain relatively.

• Journal of Korean Medical classics
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• v.3
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• pp.399-443
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• 1989

In this thesis, I intend to study the translational and clinical interpretation through the syndrom of "Pyong-Yeol-Byong", and reached the following conclusions. 1. Eum-Yang-Kyo (陰陽交)' 1) Meaning: "Eum" means "Essential and vital energy" "Yang" means "Evil factor affecting health" and "Kyo" means "cross-struggle." 2) Location of disease: Heat evil enter Hyeol-Bun (血分) 3) Pathogenesis: Heat evil invade Eum-Bun (陰分) and struggles with Health energy, therefore Eum-Chung (陰精) is exhausted and Heat-evil doesn't disapper, it damage Eum and exhaust fluid. Reach fever, rapid pulse raving and unable to take meal, not controled by sweating and sceach death. 4) Particularity of Syndrome: Heat enter Hyol-Bun, and Evil factor is enough and Health energy is insufficient, so that reveal the symptoms of high fever, delirium with coma, unable to take meals. 5) Therapy: It clears Gi-Bun heat evil (氣分熱邪) by Gypsum, Rhizoma Anemarrhenae, Flos Lonicerae, Fructus Forsythiae, Fructus Gardeniae, Radix Scutellanae Rhizoma Coptidis, and cools Blood by Cornu Rhinoceri Asiatici, Radix Rehmanniae, Cortex Moutan Radicis, Dae-Chung-Yob (大靑葉) Radix Arnebiae Seu Lithospermi. 2. Poong Gweol (風厥) 1) Meaning: Poong means wind-evil, Gweol means reversing up. 2) Location of disease: Disease complexes with TaeYang (太陽) in outer part, and with So-Eum (少陰) in inner part. 3) Pathogenesis: Tae-Yang-Gyeong (太陽經) accept wind-evil and So-Eum-Gyeong (少陽經) Kidney Energy reverse up so that fidgetiness not resolves by sweating. 4) Particularity of Syndrome: There are outer symptoms of fever, hydrosis with inner symptoms of fidgetinessis. 5) Therapy: Reduce Jok-Tae-Yang (足太陽) and Supply Jok-So-Eum (足少陰) by accupuncture, so cure Poong Gweol and make balance between Yeong (營) and Wi (衛). 3. Scrofula coused by wind-evil (勞風) 1) Meaning: It means accepting wind evil rest less. 2) Location of Disease: It locates lung 3) Pathogenesis: Because of accepting wind-evil restless, he take scrofula with damaging lung. 4) Particularity of disease: It is lung disease of aversion to wind and shiver, nape-stiffiness, dim eyesight, cough, disphea, vomitting sputum, if one camnot vomit sputum, he died by damage of lung. 5) Therapy: The period of therapy is different by age or strength of health energy, so I think must prevent Eum deficiency and clear fever no reduced in lung. 4. Shin-Poong (腎風) 1) Meaning: It means taking edema by accepting wind-evil, because the kidney controls water. 2) Location of Disease: It is that wind-evil envade kidney. 3) Pathogenesis : Water evil of kidney with wind-heat rises up to face, reach edema, puffines s of the lower eyelid, floating pulse, bombus, yellowish urine, hydrosis and hand-heating, drymouth and excessive thirsty, walkless by heaviness, menstrual disfunction, restless and unable to take meals, unable to lie flat, heavy cough if lie flat, and accepting wind-evil by deficiency of kidney function, so the function of dredging the water passage is not smooth, symptom of water and symptom of wind reveal together. 4) Therapy: Remove wind-heat, promote diuresis to eliminate tile wetness-evil, supplement the dificiency of kidney's Eum. Finally, we can know that later Fever Disease Medicime (溫病學) is affected to the theory of "Pyong Yeol Byong" in 33th Chapter of SoMoon (素問).

• Journal of Korean Medical classics
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• v.25 no.4
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• pp.5-22
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• 2012

Objective : The concept of Eum-Fire(陰火), which was brought up by Li Dong-yuan(李東垣), is such a very ambiguous thing that many medical scholars had tried to understand its real meaning. Trying to understand the real concept of Eum-Fire, this study goes on based on the view that the concept of Eum-Fire in the medical books of Li Dong-yuan was used as being the same thing with the concept of Xim-Fire(心火) and Premier-Fire (相火), and the substance of this kind of fire is the fire in Ximpo(心包) and Myungmun (命門) which works in the system of Ximgye(心系). To verify this view is the main objective of this study. Method : Inquiring into Li Dong-yuan's medical books, this study investigated examples of the uses of the terms of Eum-Fire, Xim-Fire and Premier-Fire, and analyzed the relation between the meanings of these terms. And as a collateral evidence to the main view of this study, this study notes Wang An-dao(王安道)'s reference about Eum-Fire and inquires into the concept of Premier-Fire that was formed by Liu He-jian(劉河間), who had been referred to in Wang An-dao's argument about Eum-Fire. And this study also presents the Chen Shi-duo(陳士鐸)'s view about Eum-Fire that is expected to show a more concrete concept of Eum-Fire than now and seems to deserve to be compared with that of Li Dong-yuan. Result and Conclusion : It could be understood that the concept of Eum-Fire in Li Dong-yuan's books was used as a thing that owns the same substance as a kind of fire with Xim-Fire and Premier-Fire. In this viewpoint it could also be understood that Li Dong-yuan had attached the concepts like Xim-Fire and Eum-Fire to the concept of Premier-Fire, so terms like these could be understood as such concepts that represented the diverse figures of Premier-Fire. And this study also found that the substance of Xim-Fire as a kind of Premier-Fire means the fire of Ximpo and Myungmun that works in the system of Ximgye, which seems to be formerly introduced as a frame of Premier-Fire by Liu He-jian. This study also found the indirect basis of this viewpoint in the books of Chen Shi-duo, and could get a conclusion that Chen Shi-duo's view about Eum-Fire can be regarded as a thing that could show us more concrete matter of Eum-Fire than now.