• 동의생리병리학회지
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• 제19권6호
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• pp.1483-1490
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• 2005

This study was written in order to help understanding of visible diagnosis of appearance(形). Visible diagnosis of appearance(形) is a very important factor of diagnosis and a first step of visible diagnosis. appearance(形) is closely connection with spirit(神), so is house of spirit(神). If we make a visible diagnosis of appearance(形), we know the prosperousness of energy and the relative seriousness of an illness. Spirit(神) is understood by appearances and movements of patient, and influenced by seasons, lands, human's relationship and the grade of age. By visible diagnosis of appearance(形), we can conclude existence or nonexistence of spirit(神), As comparing spirit(神) with appearance(形), we can decide good or bad prognoses. One man's own appearance(形) is determined by the five human type(五形人). There are very various points of changing form. As divided into principal groups, there are three main groups, that is, sky(天), earth(地) and man(人). The age and sex belong 治 the factor of sky(天), a direction and configuration of the ground(地形) belong to the factor of earth(地), the five human type(五形人) and white fatness(肥白) and black emaciation(黑瘦) belong to the factor of man(人).

• 동의생리병리학회지
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• 제18권4호
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• pp.976-981
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• 2004

This study was written in order to help understanding of visible diagnosis of spirit(神). Visible diagnosis of spirit(神) is a very important factor of diagnosis and a first step of visible diagnosis. Spirit(神) is closely connection with appearance(形), so is revealed by appearance(형). If we make a visible diagnosis of spirit(神), we know the prosperousness of energy and the relative seriousness of an illness. Spirit(神) is understood by appearances and movements of patient, and influenced by seasons, lands, human's relationship and the grade of age. Visible diagnosis of spirit(神) is practiced by the observation of movements, appearances, languages, voices, mental condition, color, eye, etc. By visible diagnosis of spirit(神), we can conclude existence or nonexistence of spirit(神), discriminate true spirit(神) from false spirit(神), and diagnose mental diseases. As comparing spirit(神) with appearance(形), we can decide good or bad prognoses.

• 대한한의학원전학회지
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• 제11권2호
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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.