• Journal of Physiology & Pathology in Korean Medicine
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• v.19 no.3
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• pp.586-589
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• 2005

To study on the assignment of the eight trigrams (八卦) for the process on intake, digestion, excretion of food. Being based BEOK-HEE's diagram of eight trigrams order(伏羲次序圖), provisional namely six entera are assigned eight trigrams(八卦). Eight trigrams(八卦) are attached to the air(GEON 乾), the month(TAE 兌), the stomach(LEE 離), the small intestine(JIN 震),the large intestine(SON 巽), the rectum(GAM 坎), the anus(GAN 艮), the excrements(GON 坤). The BEOK-HEE's diagram of eight trigrams order(伏羲次序圖) means immutable order naturally. The process of six entera's digestion is also unchangeable in region and program. Therefore we can set up the process of six entera's digestion as the category of observation on the basis of BEOK-HEE's diagram of eight trigrams order(伏羲次序圖), and then we can arrange eight trigrams(八卦) on the process of six entera's digestion.

• Journal of Physiology & Pathology in Korean Medicine
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• v.21 no.2
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• pp.379-386
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• 2007

Hado(河圖) and Laks${\u{\lrcorner}}$(書洛) are the diagrams composed of the symbols of numbers from one to ten. And the eight-trigrams, P'al-gwoe divide into two types one is a priori eight-trigrams (先夭八卦) or the Bok-Hui's eight trigrams(伏羲八卦); and the other is a posterior eight trigrams (後夭八卦) or the king Mun's eight trigrams (文王八卦). Relating these two diagrams of Hado and Laks${\u{\lrcorner}}$ with the two types of eight trigrams, they are said to be a term of Ha-Lak-Hui-Mun (HLHM). Each of HLHM represents the process of creating and changing of 'heaven and Earth' and every beingby the symbols of numbers and trigrams. In other words, each of HLHM symbolizes the origin and the structure of the universe as well as the birth of every life represented in the diagram of theosophany (福智學) or Kabbalah. HLHM are also regarded as the origin of l-ching or Book of Change. Hado produces Laks${\u{\lrcorner}}$ through the principle of yin-yang(陰陽). Laks${\u{\lrcorner}}$ produces a priori eight trigrams through the zigzag shapes which means Heaven and Earth are mutually responding. And a priori eight trigrams produce a posteriori eight trigrams through the triangle principle of connecting Heaven and Earth. In this process, Hado and a priori eight trigrams are respectively prior to Laks${\u{\lrcorner}}$ and a posteriori eight trigrams. HLHM represent fractal shape resembling the symbol of five on the center of Hado, or Hado itself. In the dynamic process of HLHM, a diagram of Circle, Quadrangle, and Triangle (CQT) is produced as follows: Circle, the symbol of 'infinify' or Heaven, represents the origin of life or birth. Hadois the symbol of creation. Quadrangle, the symbol of Earth, represents that Laks${\u{\lrcorner}}$is scattered into four directions of front, back, left, and rifht. Quadrangle, which is immovable, represents materiality. Triangle, being described from the eight trigrams, means the movements of the process of 'mutual inclusion' of Circle and Quadrangle. Triangle also means the process of harmonizing human beings with natural law.

• Journal of Physiology & Pathology in Korean Medicine
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• v.20 no.6
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• pp.1447-1450
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• 2006

To study on the assignment of the eight trigrams (八卦) in human body being based on based the number of HADO(河圖)-NAGSEO(洛書). Being based on the number of HADO(河圖)-NAGSEO(洛書) and the BEOK-HEE's diagram of eight trigrams order(伏羲次序圖), human being organ (five-Jang organs (liver, heart, spleen, lung and kidney), five organs (ear, eye, mouth and nose), provisional namely six entera for the process on intake, digestion, excretion of food (mouth, stomach, small intestine, large intestine, rectum, anus) are assigned eight trigrams (八卦). Eight trigrams(八卦) are attached to the based on the number HADO(河圖)-NAGSEO(洛書): 1-GEON(乾), 2-TAE(兌), 3-LEE(離), 4-JIN(震), 9-SON(巽), 6-GAM(坎), 7-GAN(艮), 8-GON(坤). And (八卦) are attached to the human being organs (five-Jang organs (live, heart, spleen, lung and kidney), five organs (ear, eye, mouth, nose, anus) : 1-GEON(乾)-left lung-left nose, 6-GAM(坎)-right kidney-right ear, 7-GAN(艮)-left heart-anus, 8-GON(坤)-right liver-right ear. Eight trigrams(八卦) are attached to the provisional namely six entera for the process on intake, digestion, excretion of food : the air(GEON 乾), the month(TAE 兌), the stomach(LEE 離), the small intestine(JIN 震), the large intestine(Son 巽), the rectum(GAM 坎), the anus(GAN 艮), the excrements(GON 坤). The BEOK-HEE's diagram of eight trigrams order(伏羲次序圖) means immutable order naturally. The process of the human being organs( five-Jang organs, five organs and six entera's digestion) is also unchangeable in region and program. Therefore we can set up the five-Jang organs, five organs and the process of six entera's digestion as the category of observation on the basis of BEOK-HEE's diagram of eight trigrams order(伏羲次序圖), and then we can arrange eight trigrams (八卦) on the five-Jang organs, five organs and the process of six entera's digestion.

• Journal of the Daesoon Academy of Sciences
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• v.47
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• pp.65-103
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• 2023

In The Canonical Scripture (典經), the core scripture of Daesoon Thought, the Former World and the Later World are divided into the Era of Mutual Contention and the Era of Mutual Beneficence. This concept of the Former World and the Later World appears in diagrams on I-Ching Studies (易學) in the text titled, The Comprehensive Mirror of Taegeukdo (太極道通鑑). In I-Ching Studies, Anterior Heaven (先天) and Posterior Heaven (後天) are the main concepts in Song Dynasty diagram books on I-Ching Studies. Among the diagrams of I-Ching Studies, Fuxi's Diagram of the Sequence of the Eight Trigrams, Fuxi's Diagram of the Positions of the Eight Trigrams, Fuxi's Diagram of the Sequence of the 64 Hexagrams, and Fuxi's Diagram of the Positions of the 64 Hexagrams correspond to the Anterior Heaven, and King Wen's Diagram of the Sequence of the Eight Trigrams and King Wen's Diagram of the Positions of the Eight Trigrams correspond to Posterior Heaven. In The Comprehensive Mirror of Taegeukdo, the diagrams of I-Ching Studies are reinterpreted according to Daesoon Thought. The Diagram of the Eight Trigrams of King Wen's Era corresponds to King Wen's Diagram of the Eight Trigrams in I-Ching Studies. This diagram was drawn according to the text in Chapter Five of the Treatise of Remarks on the Trigrams. This diagram corresponds to "the Era of the Nobility of Earth (地尊時代)" centered on the trigram kun (坤 / ☷ ground). Fuxi's Diagram of the Positions of the Eight Trigrams in I-Ching Studies corresponds to The Diagram of the Positions of the Eight Trigrams of Fuxi's Era in Daesoon Thought. The most significant feature of this diagram is that the trigrams assigned to the directions of north and south match the hexagram indicating the obstruction of Heaven and Earth. This is hexagram 12 (否), meaning "obstruction," and it depicts no exchange or communication between Yin and Yang. Naturally, this symbolizes mutual destruction overtaking Yin and Yang. Daesoon Thought expresses this as "the Era of the Nobility of Heaven (天尊時代)." The most significant feature of The Diagram of the Eight Trigrams of the Corrected Book of Changes in The Comprehensive Mirror of Taegeukdo is that the trigrams assigned to the directions of south and north are indicative of hexagram 11, Peace on Earth and in Heaven (泰). This is a diagram in which mutual destruction is resolved through the Five Phases because the trigrams for water (坎 / ☵) and fire (離 / ☲) are in a corrected orientation. Therefore, this diagram symbolizes a world "free from Mutual Contention" and "the Era of Human Nobility (人尊時代)." According to the contents of The Canonical Scripture, the Supreme God performed the Reordering Works of the Three Realms to correct the Mutual Contention of the Former World, and as a result, the Mutual Contention of the Former World will give way to the implementation of the Dao of Mutual Beneficence. The Supreme God's Reordering Works of the Three Realms have been completed in the realm of divine beings, but in the Later World, they appear as an Earthly Paradise where the Dao of Mutual Beneficence is realized. The diagram depicting the Later World is The Diagram of the Eight Trigrams of the Era of the Corrected Book of Changes in The Comprehensive Mirror of Taegeukdo.

• Journal of Society of Preventive Korean Medicine
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• v.8 no.1
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• pp.1-17
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• 2004

The research method of 'the grafing I-ching(周易) and oriental medicine'(醫易會通) has been handed down for more than 2000 years to interpret the theory of the medicine by using the system of the ideology and the category of I-ching(周易). Many skillful doctors form the past have developed and advanced the oriental medicine by studying the 'the grafing I-ching(周易) and oriental medicine'(醫易會通) and wrote many theories and had experiment on clinical studies. From many theories of 'the grafing I-ching(周易) and oriental medicine'(醫易會通), I believe using the ideology and the category of eight trigrams(八卦) system to study the internal organs(臟腑) has a great importance. For eight trigrams(八卦) is the nucleus or the basic of I-ching(周易) and the internal organs (臟腑) are the main system of the body. Therefore grafting eight trigrams(八卦) and the internal organs (臟腑) theory has a meaning of grafting I-ching(周易) and the main point of the oriental medicine. But the uncertainties of the theories between doctors still exists and there's no unified theories in matching eight trigrams(八卦) and the internal organs(臟腑). This tells us that the most important part of the 'the grafing I-ching(周易) and oriental medicine'(醫易會通) theory is not logically organized. Therefore the author realized the necessity of the study about grafting eight trigrams(八卦) and the intimal organs (臟腑) theory, Also in order to confirm the significance of the result of the research, first of all there needs to be a research that applies it to the meathod of the mental cultivation(精神養生法), Health preservation(養生) is the basic idea of the oriental medicine and among health preservation(養生), the meathod of the mental cultivation(精神養生法) is most important.

• Korean Journal of Acupuncture
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• v.23 no.4
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• pp.59-65
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• 2006

Objectives : By comparing the correspondence of Three Eums and Yangs (三陰三陽) to calendr in ${\ulcorner}Somun\;Make'ae{\lrcorner}$ with twelve principal divinatory symbols, this paper intends to explain the exterior and interior of meridian system using the phenomena of the trigrams from Juyeok(卦). It also tries to relate the phenomena of the trigrams with the characteristics of the original Gi (本氣) of Three Em and Yangs tough the interpretation of Three Eums and Yangs assigned to twelve principal divinatory symbols. Methods : This paper compares the correspondence of Three Eums and Yangs to calendar in ${\ulcorner}Somun\;Make'ae{\lrcorner}$ with twelve principal divinatory symbols. By this, it traces the making of the exterior and interior relationship between Taeeum (太陰)-Yangmyeong (陽明), Soeum (少陰)-Taeyang (太陽), and Gworeum (厥陰)-Soyang (少陽) through the phenomena of trigrams assigned to Three Eums and Yangs. It also interprets Three Em and Yangs assigned to twelve principal divinatory symbols, using the original Gi of the six atmospheric influences(六氣). Results and Conclusions : Three Eums and Yangs in ${\ulcorner}Somun\;Make'ae{\lrcorner}$ signify the six meridians of the leg. Soeum (少陰) is assigned to October in ${\ulcorner}Somun\;Make'ae{\lrcorner}$ but it is more appropriate to assign it to July. If Soeum (少陰) is assigned to July, Three Eums and Yangs have phenoma of the trigrams with Em and Yang lines (陽爻) counter to each other, and can be explained as the exterior and interior relationship. lastly, in case of Three Eums and Yangs assigned to twelve principal divinatory symbols, the phenomena of the trigrams can be interpreted as the original Gi of Three Eums and Yangs.

• Journal of Korean Medical classics
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• v.35 no.1
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• pp.155-172
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• 2022

Objectives : Contents on the 64 trigrams in major medical texts from early to late Joseon such as the Uibangyuchwi(醫方類聚), Donguibogam(東醫寶鑑), Somundaeyo(素問大要), Gyeokchigo(格致藁) were analyzed to examine their characteristics and historical context. Methods : Related contents in each medical texts were collected, sorted and analyzed for thorough examination. Results : The study of Changes which was widely applied in the field of medicine throughout the Joseon period focused more heavily on each of the trigram patterns, especially in regards to the qi interaction between the upper and lower axis of the body, rather than the various meanings of the ten wings[十翼]. This is a result of the Jing-Qi-Shen perspective of the body and the universe that transcends the Daoist inner cultivation method[內丹術], under which concepts related to qi circulation such as the opening and closing[闔闢] of the Heaven[乾] and the Earth[坤], the interaction between Water[水] and Fire[火] were considered more important. Conclusions : The historical context of the study of medicine and Changes[易] of Korea could be grasped through analysing the 64 trigrams in medical texts of each period in Joseon. Further research with the field of History of Changes studies is much anticipated.

• Journal for History of Mathematics
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• v.23 no.2
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• pp.75-87
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• 2010

This Chinese classic on divination can be a textbook for the interpretation of the living cosmos. In ancient the Chinese used to interpret correspondence between human and the cosmos with HADO-NAGSEO and the Eight Trigrams for divination. We will study a mathematical principle of Ancient China in the Chinese classic on divination.

• The Journal of Korean Philosophical History
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• no.30
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• pp.161-190
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• 2010

In Shanghaibochujian-ZhouYi, there are a few special signs in red and black that had never been found in previous ZhouYi texts. Pu Mao Zuo (?茅左), who first sorted out Shanghaibochujian-ZhouYi, classified the signs into six types and explained them in terms of Yin-Yang theory. On the other hand, Li Shang Xin (李尙信) classified the signs into seven types and argued that these signs show that the order of the hexagrams(卦序) in Shanghaibochujian-ZhouYi is completely identical with that of the current version of ZhouYi. Edward L. Shaughnessy also conjectured that the order of the hexagrams(卦序) of Shanghaibochujian-ZhouYi is identical with that of the current version of Zhouyi after his material analysis of the Bamboo slips(竹簡) substance. Kondo Hiroyuki (近藤浩之) is based his interpretation of the order of the hexagrams(卦序) on his own classification of the signs which identified nine types. All these opinions contain some problems and given that the number of the Bamboo slips(竹簡) are very limited, we have to be very careful when we draw a conclusion. Shanghaibochujian-ZhouYi's signs can be possible when we suppose a 64-hexagrams(64卦) system instead of the 8-trigrams(8卦) system, which demands a reexamination of the common view that the 8-trigrams system preceded the 64-hexagrams system.

• The Journal of Korean Philosophical History
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• no.35
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• pp.275-308
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• 2012

This article aims to investigate the studies of Yi Xue Qi Meng(易學啓蒙) performed by the researchers of Neo-Confucianism in Ki Ho region in later Chosun period. Philologically speaking, these studies were mainly performed by Han Won Jin and his colleagues. While the study of Yi Hwang(李滉)'s Qi Meng Zhuan Yi(啓蒙傳疑) performed by the researchers of Toegye(退溪) School lasts from the end of the sixteenth century to the nineteen's century, the Ki Ho(畿湖) scholars' study of Yi Xue Qi Meng are centered in the eighteenth century and hardly any significant work on this text is found before and after this century. In order to single out the distinctive features of Ki Ho School of Neo-Confucianism, this article examines three subjects the Ki Ho scholars delved into: (i) their theory of Tai Ji(太極), (ii) their theory of He-Tu(河圖) and the formation of eight trigrams, and (iii) the so-called Wu Wei Xiang De Shuo(五位相得說) discussed in one of the sections in Yi Xue Qi Meng titled the Source of He-Tu and Luo Shu[本圖書]. The Ki Ho scholars are remarkable in interpreting Tai Ji in Yi Xue Qi Meng in the context of the theory of Li-Qi and the theory of human nature. There are differences in opinion among the Ki-Ho scholars with regard to the relation between He-Tu and the formation of eight trigrams. Eventually, they withhold Zhu Xi(朱熹) and Hu Fang Ping(胡方平)'s attempt to synthesize He-Tu, the rectangular diagram of Fu Xi(伏羲)'s eight trigrams, and the circular diagram of Fu Xi's eight trigrams into one single principle. Han Won Jin tries to explain the relation between He-tu and the formation of eight trigrams in terms of the relation between He-Tu and the circular diagram, and his attempt is widely supported by his colleagues. This theory runs counter to traditional model of explaining truth. My conjecture is that such academic trend is further developed by the defenders of Practical Learning such as Hong Dae Yong(洪大容), who vigorously reject traditional system of truth and science, and that it partly explains why the study of Yi Xue Qi Meng ceases in the nineteenth century.