• Herbal Formula Science
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• v.32 no.2
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• pp.193-201
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• 2024

Objectives : This paper is written to find the meaning of Left & Right Tan pulse at Cun, Guan and Chi area under pathological situation at Yangjiaomai(陽蹻脈), Daimai(帶脈) & Yinjiaomai(陰蹻脈) through Qikoujiudaomai Diagnosis of Nine places of three-dimensional division(⼨⼝, ⼨關尺, 浮·中·沈按). Methods : In terms of Qikoujiudaomai, the position to diagnosis the Yangjiaomai, Daimai & Yinjiaomai is Cun·Gua n·Chi position and the pulse is Left & Right Tan pulse. This is to find the meaning of Left & Right Tan pulse Results : Yangjiaomai pulse, Daimai & Yinjiaomai are closely related to pathological situation. By finding the meaning of Qikoujiudaomai, we can use acupuncture & moxibustion treatment and medicine more precisely(Yangjiaomai ⦷○○, Daimai ○⦷○, Yinjiaomai ○○⦷). Conclusion : Qibing, a pathological condition caused by xieqi leaking from twelve meridians into eight extra meridians, can be diagnosed with Qikoujiudaomai and be treated with Herbal formula study and Acupuncture & Moxibustion study.

• Journal of Haehwa Medicine
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• v.19 no.1
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• pp.35-48
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• 2010

In Neijing("內經"), it explains heaven, earth, four seasons(天地四時) take part in human's birth, it gives influence on life support, and have organic relationship between body and movement of sun and earth(日月運行) of heaven and earth. Human body and the natural world corresponds, so the time changes in the natural world give immediate influence to human body, and correspond changes happen inside human body. This has no exception in qi of human(人氣), meridians, the viscera and organs(臟腑) and so on. In time, there are many kinds of cycles such as year, month, 10 days and a day. Yin and yang and the five elements in each cycle shows changes of prosperity and decay and transformation. In a year, there are spring, summer, late summer, fall and winter which are each included to wood, fire, earth, metal and water. Spring and summer belong to yang(陽), and fall and winter belong to yin(陰). A day can be divided into the crowing of the cook, dawn, noon, and twilight. After midnight yin falls and yang rises(陰盡陽生), and after noon yang falls and yin rises(陽盡陰生). Ups and downs of the qi and blood and human body change with time and the region of whereabout is different. In one month, when the moon is full qi of blood rises and when the moon comes down qi of blood falls. The qi of meridian(經氣) has a periodical changes with regular movement in meridian. This is a result of continuing movement of meridian and the nutrient(營) and the defense(衛) in human body, stars correspond with ups, and correspond with flow of water of meridian(經水) with downs. In a day the twelve meridians(十二經脈) in hour of yin(hours 3~5), it starts with qi and blood of lung meridian(手太陰肺經) prosperous, each qi and blood of meridian prosperous in order. In eight extra meridians(奇經八脈), Bideungpalbup(飛騰八法) per 5 days, Younggoopalbup(靈龜八法) per 60 days qi of pulse(脈氣) changes correspond. The qi and blood of five meridian points(五兪穴) is 5 days, so.

• Journal of the Korean Institute of Oriental Medical Informatics
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• v.17 no.2
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• pp.130-287
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• 2011

"zhenjiusunanyaozhi(鍼灸素難要旨)" is composed of three volumes and published in 1529 by Gao Wu(高武). Gao Wu(高武) is skillful in astronomy, the art of war and the law as well as a medical practitioner in Ming Dynasty. The books he wrote "zhenjiujuying(鍼灸聚英)", "zhizhi(直指)", "douzhenzhengzong(痘疹正宗)", "shexuezhinan(射學指南)", "zhenjiujieyao(鍼灸節要)". "zhenjiusunanyaozhi鍼灸素難要旨" is written by classifying the origin of acupuncture and moxibustion. In other words, it is edited by classifying the contents related to acupuncture and moxibustion out of the ancient Chinese medical book "yellow emperor's canon of medicine and yellow emperor eighty-one difficult" in which are composed of 3 volumes as follows, Volume 1 says the main diseases on "the nine acupuncture needles figure" (九針圖), "the reinforcing and reducing the meridian" (補瀉), "the needle depth" (針刺深淺), "the five shu points - metal, wood, water, fire, earth" (正,滎,輸,經,合) based on 18 chapters in terms of acupuncture in "yellow emperor eighty-one Difficult "難經"", in which it quotes the annotation of "the difficulty by the original meaning "難經本義"" written by Hua Shou(滑壽) in Yuan Dynasty. Volume 2 is composed of 2 parts. Part 1 says the method of treatment on 36 Chapters, the method of acupuncture use in the Linshu "靈樞" and the Suwen "素問" such as "the rule of acupuncture use" (用針方宜), "the nine-pin method" (九針式) and "the nine-pin to only use the time appropriate to consider nature of Heaven, Earth and person" (九針應天地人時以起用) etc., Part 2 says "the five difficult acupuncture(五亂刺)", "the rise and fall of energy and blood(氣血盛衰)". "the pain tolerance(耐痛)" and ect., in which are in terms of method of treatment collected the original texts of 59 chapters on acupuncture to each disease and of 8 chapters on moxibustion in the Linshu "靈樞" and the Suwen "素問". Volume 3 includes 10 chapters in which consist of "the stabbing to disease in 12 meridians (十二經病刺)", "the eight extra meridian disease (寄經八脈病)", "the twelve meridians(十二經脈)", "the fifteen collaterals (十五絡脈), the twelve meridian muscles (十二經筋)", "the acupoint (孔穴)" and etc. This is the book edited comprehensively by classifying the contents on the theory of acupuncture and moxibustion and the circulations of meridians in "yellow emperor's canon of medicine and yellow emperor eighty-one difficult" and there is no case story in particular except his comments in person. This study is for the purpose of helping researching and developing acupuncture and moxibustion and applying their clinical training.

• Journal of Korean Medical classics
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• v.21 no.3
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• pp.43-58
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• 2008

Wanghogo(王好古) is a prominent doctor in Geum-Won(金元) Dynasty. He is also the inheritor of Jangwonso(張元素) and Igo(李杲) in study, and studied "Hwangjenaegyeong(黃帝內經)", "Sanghallon(傷寒論)". So, he contributed to a later age. Although we have some researches of Wanghogo, but the researches in his books are insufficient as yet. More, the publication year of his books have some different views, so I tried to study this. By this study, We can understand that Wanghogo published "Uiruwonyung(醫壘元戎)" which is for exogenous febrile disease and miscellaneous diseases in general plan of twelve meridians in 1297, "Eumjeung-yangnye(陰證略例)" which is for harm and diagnosis and treatment of Eum syndromes of exogenous febrile disease in 1303, and "Tang-aekboncho(湯液本草)" which is for property and flavor and meridian tropism of Herb and five kind of flavor's tonification and reduction, the meaning of prescription, care of health by food, "Chasananji(此事難知)" which is for meridian, Jangbu(臟腑), pathology, pathogen, clinical distinction, medical care in 1308.

• Journal of Korean Medical classics
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• v.12 no.2
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• pp.74-90
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• 1999

There are many chapters in "The Yellow Emperor's Internal Classics(黃帝內經)" regarding systemizing months, seasons, meridians, the internal organs(藏府), and parts of body, However it is very confusing because in every chapter, they have different standards. In "Maek'ae(脈解)" of "Plain Questions(素問)", months are related to three $\breve{U}$m and three Yang(三陰三陽). In "Kuoh'imnon(九鍼論)" of "Miraculous Pivot(靈樞)", parts of body are related to seasons and days. In "$\breve{U}$myanggyeirwol(陰陽繫日月)" of "Miraculous Pivot(靈樞)", 12 meridians are related to the Heavenly Streams & Earthly Branches(干支). In "Chinyogy$\breve{o}$ngjongnon(診要經終論)" of "Plain Questions(素問)", the internal organs(藏府) and the head are related to months. In "K$\breve{u}$mgwejin$\breve{o}$llon(金匱眞言論)" of "Plain Questions(素問)", parts of body are related to four seasons. Following statements can be concluded when analyzed with the theory of y$\breve{o}$k(易). 1. Both in "The Yellow Emperor's Internal Classics(黃帝內經)" and "Chuyok(周易)", $\breve{U}$m and Yang are thought as the basis of everything and every change that occur in this universe is by the fluctuation of Yin and Yang. This rule is also applied to our body. 2. "Maek'ae(脈解)" of "Plain Questions(素問)" is related to the theory of twelve principal divinatory symbols and "Kuoh'imnon(九鍼論)" of "Miraculous Pivot(靈樞)" is closely related to the theory of eight divinatory saymbols-direction.

• Journal of Haehwa Medicine
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• v.20 no.1
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• pp.1-10
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• 2011

By studying the portions and layers(分部), left and right, superior and inferior, location of yin and yang, and beginning and end of diseases of skin, which is the core point of the theory of cutaneous region(皮部論) in "Naejing(內經)", in the physiological and pathological perspective, based on opinion of historic memorial doctors, arrived to the conclusion as below. Cutaneous region means not only the distribution of three yin and three yang(三陰三陽) of the surface, but also inside and outside, shallowness and depth, and it is the system which unites meridians, networks, and vessels. It is divided into portions and layers. The origin and beginning of diseases and the rule of favorable pattern and unfavorable pattern can be known through it. The portion of skin is not only the area that meridian vessels belongs to skin, but also the area that activation of twelve meridian vessels are expressed in the surface. The layer of skin is consisted in order of skin-tertiary collateral vessel-collateral vessel-meridian vessel-bone. In "Naejing", there are two preconditions to divide three yin and three yang into yin and yang. The first is standing while looking the south, and second is the quotation "outside is side of yang(外者爲陽 內者爲陰)." According to this preconditions, yang of outside of yang brightness, lesser yang, and greater yang is the whole body, except inside of hand and foot which yin of lesser yin, pericardium, and greater yin. Superior and inferior of the portions and the layers is designated as hand and foot, theological basis of which superior and inferior work in same diagnostic method can be found in the root and the basis(標本) and the origin and the insertion(根結). In conclusion, cutaneous region not only manages layer of the skin, but also it is divided into layers and portions, so it has close relations between meridian vessels and collateral vessels. The in-depth study of cutaneous region and meridians should be progress, in order to practice of diagnosis and acupuncture and moxibustion more.

• Journal of Physiology & Pathology in Korean Medicine
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• v.19 no.4
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• pp.884-892
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• 2005

Seeing through the reference of literatures ${\ll}$Internal Classic${\gg}$, ${\ll}$Donguibogam${\gg}$ and Master Jisan's theory about Ki-Hyul and Hyul-Ki, the writer came to conclusions as follows. In ${\ll}$Internal Classic${\gg}$ Ki-Hyul is expressed into being orderly and ordinate, but Hyul-Ki is described differently into making Hyul-Ki or operating Hyul-Ki. In ${\ll}$Donguibogam${\gg}$ Ki-Hyul and Hyul-Ki are not distinguished between two things, but Ki-Hyul is mentioned as harmony of Ki-Hyul and Hyul-Ki, and Hyul-Ki as ascending and descending or as deficiency and excess. In Hyungsang medicine the special characters of Ki-Hyul is seized the essence of the meanings from the deflection between left and right, changes of skin, flesh, meridian, muscle and bones. And the distinctive marks of Hyul-Ki is got hold from changes of complexion, many or few hairs, ascending or descending spirits of ears, eyes, mouth and nose. Also Ki-Hyul is recognized by laying stress on rise and fall, after birth, breast, upper limbs, eight extra meridians. And Hyul-Ki is recognized by laying stress on going up and down, the inborn constitution, abdomen, lower limbs, and twelve meridians. Jisan distinguished Ki-Hyul from Hyul-Ki theoretically and he applied the theory to clinical examination proved the facts that the theory and the examination are in accord with each other. This attempts was for the first time in Oriental medicine history and the theory was set up. It is thought that the defects of the theory about Ki-Hyul and Hyul-Ki which Jisan insisted on need much more study from now on.

• Journal of Acupuncture Research
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• v.17 no.3
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• pp.25-35
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• 2000

Objectives : The characteristic of meridian system has been similar to this of electric potentials in human body. Therefore to measure the electric potentials in healthy volunteers and patients, and to find out the characteristic of meridian system and also to do that of differences between them. Methods : Twenty-nine healthy volunteers, thirty patients diagnosed as a cerebral infarction and wind-syndrome caused by hyperactivity of the liver-yang(肝陽化風) were examined into electric potential of well(井穴) and sea(合穴) points in branches of the twelve meridians by physiograph. Results : Measurements were analyzed by factor analysis, then we obtained that both the right and the left electric potential of well and sea points in branches of the twelves meridians in healthy volunteers were divided into two factors, hand meridian and foot meridian. Where as the left electric potential of those in patients with cerebral infarction were divided into three factors, one is foot meridian, another is hand meridian with the exception of large intestine meridian, and the other is large intestine meridian and also the right electric potential were divided into three factors, foot meridian, hand meridian with the exception of large intestine and lung meridian, and large intestine and lung meridian. Conclusions : In the results, healthy volunteers differ from patients in characteristic of electrical potentials, which means that we are able to catch the characteristic of meridian system by electrical potentials of well and sea points.

• Journal of Oriental Physiology
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• v.14 no.2 s.20
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• pp.99-116
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• 1999

This study was undertaken to define the expression rule of six vital substances for human life(六氣) in Meridians and the rule of following of three ${\breve{U}}m$ and three Yan. In order to investigate the expression rule of six vital substances for human life(六氣), incident(標)-fundamental(本) and Ki of middle energizer(中氣) of three ${\breve{U}}m$ and three Yang(三陰三陽) were reviewed. 1, The rule of following is formed centering around fundamental Ki(本氣) between incident(標) and fundamental(本). And in case the ${\breve{U}}m$ and Yang (陰陽) disposition of incident(標) and fundamental(本) is different, whether the ${\breve{U}}m$ and Yang(陰陽) disposition of incident(標) and fundamental(本) is same as those of Ki of middle energizer(中氣), is the key point in following fundamental and activating of the vital energy(氣化). 2. As twelve channels(十二經脈) have not only fundamental Ki(本氣) but also Ki of middle energizer(中氣) at the same time, in expression of six vital substances for human life(六氣), if the fundamental Ki(本氣) is stronger, fundamental Ki(本氣) can be expressed or if the fundamental Ki(本氣) is weaker, Ki of middle energizer(中氣) can be expressed. 3. Twelve channels which is connected with each other through the relation of the interior and the exterior can be regarded as a system, in which Wind(風) and Fire(火), Dryness(燥) and Dampness(濕), Cold(寒) and Heat(熱) maintain balance through mutual control. 4. We can see that in the disease caused by the unbalance of six vital substances for human life(六氣), expression of six pathogenic factor and controlment of six vital substances for human life(六氣) are made up after the following one in the rule of following(從化規律).

• Journal of Korean Medicine Rehabilitation
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• v.19 no.1
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• pp.145-154
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• 2009

Objectives : The aim of this study was to investigate the characteristic of ryodoraku in the chronic low back pain patients who visited department of oriental rehabilitation medicine. Methods : Subjects were 32 patients who visited department of oriental rehabilitation medicine(<60 years old). The low back pain patients were measured points of twelve meridians by ryodoraku diagnosis and checked the duration of low back pain. We compared the mean ryodoraku and the percentage of each points beyond the physiological range. Results : The score of H1(LU9), H2(PC7), H3(HT7), H5(TE4) and F5(GB40) had statistical differences compared with mean ryodoraku. And the correlation between duration of pain and mean ryodoraku showed statistically significant negative correlation(r=-0.353). Conclusions : These results suggest that ryodoraku maybe used to evaluate chronic low back pain patients.