• Journal of Yeungnam Medical Science
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• 제30권2호
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• pp.79-82
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• 2013

The demand for complementary and alternative medicine (CAM) is increasing worldwide. High-technology medicine is not always effective and is often accompanied by neglected self-care and high cost. Also, conventional medicine has become dependent on expensive technological solutions to health problems. Integrated medicine is not simply a synonym for complementary medicine. It involves the understanding of the interaction of the mind, body, and spirit and how to interpret this relationship in the dynamics of health and disease. Integrative medicine shifts the orientation of the medical practice from a disease-based approach to a healing-based approach. In South Korea, CAM education was first provided 20 years ago, and integrative medicine is becoming part of the current mainstream medicine. Increasing numbers of fellowships in integrative medicine are being offered in many academic health centers in the U.S. Also, it has emerged as a potential solution to the American healthcare crisis and chronic diseases, which are bankrupting the economy. It provides care that is patient-centered, healing-oriented, emphasizes the therapeutic relationship, and uses therapeutic approaches originating from conventional and alternative medicine.

• Journal of Acupuncture Research
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• 제35권3호
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• pp.101-103
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• 2018

Cupping therapy (CT) is used in Asia, Europe, and the Middle East and is prevalent in Muslim communities where it is recommended by the Prophet of Islam. The majority of modern, medical practitioners interested in CT, view it as a medical technique and distance themselves from the mechanisms proposed by traditional medicine. However, modern medicine does not offer a valid explanation for the mechanisms involved in CT. There is growing evidence of CT's effectiveness, specifically in chronic pain management when compared to an inactive control, but not against sham treatment. CT accompanied by religion and prayer, as it is in Muslim communities, cannot be considered to be equivalent to any procedures in modern medicine. "Whole System Research" may be the most appropriate trial design to test the ancient practice of CT efficacy whilst pending development of a novel placebo for assessing the connectivity of body and mind interventions.

• 정신신체의학
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• 제22권2호
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• pp.55-62
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• 2014

마음과 몸의 관계는 오랜 논의에도 불구하고 설득력 있는 답을 구하지 못하고 있다. 한편, 서구 의학이 유물론적 패러다임을 받아들이면서, 기질적 이상이 없는 증상들은 "의학적으로 설명되지 않는 증상"이라 하여 변방에 머물게 된다. 이러한 증상을 이해하고자 전문가들은 마음과 몸의 관계를 바탕으로 소위 정신신체의학이라는 해석의 틀을 내놓았다. 이 해석의 틀은 의사소통 방식뿐 아니라, 환자들의 건강추구 행위 및 증상을 경험하는 양식도 변화시켰다. 시대의 필요나 새로운 과학발견에 의해 해석의 틀은 변화되어 왔으며, 어떤 때는 마음이 어떤 때는 몸이 강조되었다. 특히 치료법이 부재할 때에는 마음이 강조되면서 환자의 인격이 비난 받거나, 환자의 책임이 더 강조되었다. 반면 약물치료가 등장한 후에는 마음을 강조할 필요성이 줄어들면서 환자의 책임 역시 면제되었다. 본 논고에서는 마음과 몸의 관계를 중심으로 해석의 틀이 어떻게 시대에 따라 변화했는지를, 두통과 편두통의 사례를 통해 살펴보고자 한다. 이를 통해 해석의 틀이 어떻게 증상을 경험하는 양상을 변화시켰으며, 그때마다 책임 소재가 어떻게 달라졌는지 고찰할 것이다. 이러한 통시적 고찰은, 전문가로 하여금 그들이 만들어내는 해석의 틀이 얼마나 큰 영향력을 가지는 지, 그것이 얼마나 시대 상황과 밀접한 관계를 맺는지를 고찰할 기회를 마련할 것이다.

• 한국방사선학회논문지
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• 제1권2호
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• pp.55-69
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• 2007

A Study about the Effect of the Kwang-Dong Qi-Gong Therapy in Bariatrics. The purpose of this study is to find out what effects the practice of Qi-Gong shows in controlling obese that is one of the main causes of adult disease. In this study, the researchers chose some overweight or obese subjects over 17 years and divided them into two groups, and gave 4 weeks of twelve treatments to one group with Kwang-Dong Qi-Gong therapy developed by Hong Seong-Gyun in Kwang-Dong, and did not give any treatment to another group. And the effects were evaluated by comparative analysis. Before and after the treatments, the researchers measured the height, weight, body fat, BMI(Body Mass Index), hip size, etc. of two groups of them. And the health condition and eating habits of each persons of the two groups were examined before the experiment, and the difference of eating habits between the two groups was investigated in the course of the experiment, and the effects of the therapy that the treated group felt is investigated with an questionnaire sheet after the experiment. The following shows the result of the comparative analysis about the experiment 1. The result of the experiment about the effect of Kwang-Dong Qi-Gong therapy treated to control overweight or obese shows that : a) The height, body weight, BMI, body fat index, chest size did not make any statistically meaningful difference. b) The measurements of hip, waist, forearms, thighs, calves, and ankles made meaningful differences. 2. In the course of the experiment, the eating habits of the two groups did not make any significant difference except the frequency of dining together. 3. The effect of Kwang-Dong Qi-Gong therapy for the group that was given 12 treatments shows that : a) Regarding the change of their defecation, 81% of the subjects in the treated group said 'Yes' and 19% said 'No', that is most of subjects answered positively. b) Before the experiment, three subjects of the treated group had been taking medicine, but after the practice of Kwang-Dong Qi-Gong therapy, they appeared to stop taking medicine. c) 87% of subjects in the treated group said that they 'feel well' after he practice, 13% said that they 'did not feel well', that is most of subjects were satisfied with Kwang-Dong Qi-Gong therapy. d) 81% of subjects in the treated group replied that they 'feel peaceful in mind' after the practice, 19% replied that they 'did not feel peaceful in mind.'

• 부모자녀건강학회지
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• 제7권1호
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• pp.61-72
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• 2004

This study investigates the history and principles of Korean traditional Taekyo by literary research. Taekyo is compared with prenatal care of modern western medicine, and its principles turn out to be just as scientific. Suggestions are made for a nurse to apply Taekyo principles to nursing care. Traditional Taekyo is an antenatal training which emphasizes how an expectant mother should carry herself (behavior) and a frame of mind she should have (her attitude) in order to produce a child with sound mind and body, as well as good personality. Though Taekyo has been originated in China 2,800 years ago, it has been recorded comprehensively in Korea in a series of publications such as Taekyoshingi, and Kyuhapchongseo, and passed on in a various verbal transitions like Samtaedo, Oliltaedo, etc. Taekyo principles can be explained by yin and yang theory, quantum theory, chaos theory, fetal programming, and social support theory. Some part of Taekyo shares the same scientific ground with prenatal care advocated by modern nursing care for women, where it emphasizes the role of a father, and participation of the whole family in helping an expectant mother. Applying Taekyo principles to nursing care is being done through Taekyo programs, which combine traditional Taekyo with modern prenatal care, in classes for child birth and many pregnant women participate. On the other hand, some internet Taekyo programs appear to be rather distorted and overzealous. A nurse has a responsibility to present a guideline and to monitor internet sites, so that pregnant women can understand the correct concept of traditional Taekyo before they practice it.

• 대순사상과 동아시아종교
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• 제2권2호
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• pp.33-50
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• 2023

'Fasting of the Mind (心齋, ch. xīn zhāi)' is arguably the most important concept within the practical approach to the spiritual cultivation formulated by the Daoist philosopher, Zhuangzi (莊子). Most scholars have interpreted 'Fasting of the Mind' as an apophatic practice centered around the aim of the 'Dissolution of the Self (喪我, ch. sàng wŎ).' The Korean new religious movement, Daesoon Jinrihoe (大巡眞理會), can be shown to instead consistently utilize cataphatic descriptions of spiritual cultivation based on the 'quieting of the mind (安心, kr. anshim)' and 'quieting of the body (安身, kr. anshin)' with the highest attainable state referred to as the 'Perfected State of Unification with the Dao (道通眞境, kr. Dotong-jingyeong).' While the language used by Zhuangzi and Daesoon Jinrihoe appears quite different on a superficial level, a deeper examination shows that these rhetorical framings are likely negativistic and positivistic descriptions of the same, or at least reasonably similar, phenomena. Zhuangzi, who focused primarily on the body, mind, and internal energy, cautioned practitioners that 'mere listening stops with the ears (聽止於耳, ch. tīng zhǐ yú ěr)' and 'mere recognition stops with the mind (心止於符, ch. xīn zhǐ yú fú).' He therefore encouraged cultivators of the Dao to 'listen with the spirit (聽之以氣 ch. tīng zhī yǐ qì).' The main scripture of Daesoon Jinrihoe states that "The mind is a pivot, gate, and gateway for gods; They, who turn the pivot, open, and close the gate, and go back and forth through the gateway, can be either good or evil (心也者, 鬼神之樞機也, 門戶也,道路也)," and the Supreme God of the Ninth Heaven (九天上帝, kr. Gucheon Sangje) even promises to visit anyone who possesses a 'singularly-focused mind (一心, kr. il-shim).' In both these approaches, there is a sense of what must be kept out of the mind (e.g., external disturbances, strong emotions, malevolent entities) and what the mind should connect with to attain spiritual progress (e.g., spirit, singular focus, the Supreme God). The observations above serve as the main basis for a comparison between the apophatic descriptions of cultivation found in Zhuangzi and their cataphatic counterparts in Daesoon Thought. However, the culmination of this nuanced comparative exploration reveals that while the leanings of Zhuangzi and Daesoon Thought generally hold true, ultimately, both systems of cultivation transcend the categories of apophatic and cataphatic.

• 동서간호학연구지
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• 제2권1호
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• pp.96-106
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• 1997

In Chinese medicine, the activities of removing and solving the inner cause are called the regimen in preventing the disease and the good condition of mind emphasizes us to practice ourselves the doctrine of regimen of the mind to promote the health and long life of the living body, in other words, it means we should have clean mind, less desire, less thought, less agony and widely open our emotion and will, and it also means the raising of good nature, the moral cultivation, and we can be healthy when we live by good virtus as the root of regiem. The meaning of the Qi has been expanded more and more since its origination throught the process of practice and perception of man. 1) Matter is changed to the smoke when burned, the energy of water becomes the rain in the sky and the rain raises all living creatures by making them wet. Throught these changes of circulation, men could realize the energy to be the common and original matter of forming all the creatures. 2) The direction of showing the breathing of men in and out has been expended. 3) It was widely understood as the meaning of showing vitality of men, and it was the original root of chinese medicine. 4) It was expended to be showing spirit of nature such as the sun, moon, star, sky, land, mountain and the moral spirit of men as peacefullness. By the original meaning of the word of energy expanded to the wider side of sky, land, men and things, nature, society, man and the moral spirit could get the unified basis of the matter. As the above, the word of Qi has been used in wider meaning at this time from the past. In other words, all things in the universe come into being and extinct by the chang of motion of the Qi and it is recognized to be the living activity in human body. The Qi-kong based on this energy and the motion applied to our daily life are very extensive (Lee, Hye - lung, 1997). Here are the summaries of the effect of the Qi-kong ; 1) The physical constitution is strenthened, physiological function is prosperous and we are free from various geriatric disease and psychosomatic disease not to mention the cold and indigestion. 2) It maintains the clear spirit, elevates intelligence, strengthens the spiritual power and demonstrates the potentiality at the amximum. 3) It maintain beautiful figure and clean skin never losing the charm but full of energy and vitality. 4) It keeps the balanced body never suffering from the unbalance of the bones, various and neuralgia. 5) It maintain the spiritual comfort, the natural posture in everything and real happiness (Lee, Hye-Jung, 1997 : Suh, Yong Kyu, 1989). Chinese medicine mentions the motion by Qi with Qi - kong. But the motion does not require special method in Western medicine. I t is the only way of living of our ancestor indaily life. It is maintaining the healthy lifr by training the Qi, and it is the motion of being with the nature with the open mind in breathing rather than artificially restricting our daily life, it is the motion of the body.

• 동의신경정신과학회지
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• 제17권3호
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• pp.77-85
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• 2006

The Mandala art therapy is used as a clinical method for helping patients to perceive their internal existence and to maintain harmonious between body and mind. Despite the fact that Mandala is congruous with the oriental philosophy, there are few studies that approach Mandala from the view point of the oriental medicine. Method : This study looks into the Maudala art therapy from the perspective of Yin-Yang Wuxiug(陰陽五行) and examines the possibility of using Mandala art therapy in the oriental medical practice. Results : In Analyzing the symbols of Mandala, the lines can be interpreted in terms of Yin and Yang, and the preferences for colors and the style of expression can be interpreted in terms of the body organs associated with colors and emotions in Wuxing. In addition, the clinical effects of Mandala, such as body-mind harmony and self-examination, are congruous with the Suncbeondo(先天圖) of the oriental medicine primer. Conclusion : The Mandala art therapy bas a potential to be used for medical diagnosis and treatment in the oriental medicine. Therefore, it is necessary to research and develop various Mandala art programs and assess their effectiveness through applications to medical cases.

• 동의신경정신과학회지
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• 제16권1호
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• pp.143-157
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• 2005

Objective : It is a presentation of theoretical, clinical. historical foundation about using biofeedback in oriental medicine. Methods : We generalize definition, explanation, history and clinical application of biofeedback and study community with and clinical practice in oriental medical theory, referring to The neurofeedback book-An introduction to Basic Concepts in Applied Psychophysiology published by Michacl Thompson & Lynda Thompson Results : We acquire possibilities of application in oriental medicine as follows. 1. It is a view of treatment for the whole man not separating body and mind. 2. It make much of yin-ping-yang-bi(陰平陽秘) and spontaneous cure in the human body. 3. It make much of a curer's mental condition through dao(道). 4. It make much of a breathing corresponding to nature. 5. We make use of it in diagnosis and evaluation of disease. 6. It is psychologic treatment of self-leading. Conclusions : Biofeedback is expected that usefully applied to oriental psychotherapy of Kyungja-pyungji therapy(驚者平之療法). Oh-Ji-Sang-Seung therapy(五志相勝療法), Qigong therapy(氣功療法), Autogenic relaxation Training(自律弛緩療法) basing on oriental medical theory not separating body and mind.

• 한국간호교육학회지
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• 제22권4호
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• pp.430-440
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• 2016

Purpose: The purpose of this study was to understand the coping experience of nursing students in clinical practice. Methods: In-depth interview was done with semi-structured questionnaire on 32 nursing students taking clinical practice. Data was analyzed through the grounded theory. Results: Core category of coping experience of nursing students was 'trying to be a meaningful presence' while clinical practice. Students' coping strategies were 'overcoming inexperience', 'receiving the recognition from the clinical instructors', and 'governing mind and body'. Helping components for their coping behaviors were 'support from people', 'personal experience before clinical practice', 'dynamics with partners'. Through the coping experience during clinical practice, nursing students became mature and confirmed their identities as student nurses. Conclusion: Nursing students taking clinical practice tried to be a meaningful presence.