• Journal of Physiology & Pathology in Korean Medicine
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• v.17 no.3
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• pp.617-623
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• 2003

The following conclusions are drawn from a review on the theory of correlation between the jang-bu organs in 'Ojangchunchaklon(五臟穿鑿論)' which is quoted in 'Uihakipmoon(醫學入門)' and 'Donguibogam(東醫寶鑑)'. The three yangs and three yins are trisections each of yang ki and y1n ki. They represent three aspects of change in powers of yin ki and yang ki. The theory of Kaehapchu(開闔樞 the opening, closing and pivot) is thought to be the concept which explains the three states of jang-bu organs and meridians in terms of three yangs and three yins. The three yangs and three yins are assigned to twelve months according to the generation, prosperity and vanishment of the water, the fire, the wood and the metal in the circulation of nature with the lapse of time. Most of all, the change of the water and the fire is the main guide to the assignment. Both the theory of exterior-interior relations in jang-bu organs and meridians and the theory of Kaehapchu are founded on the assignment of three yangs and three yins to twelve months. The correlation between jang-bu organs is based on the monthly assignment of three yangs and three yins described in 'Internal classic(內經)' and the theory of Kaehapchu. In the correlations between jang-bu organs and meridians, the exterior-interior relations are the correspondences of Hand to Hand and Foot to Foot. but the relations of Kaehapchu are those of Hand to Foot and Foot to Hand. Jeesan's diagram of pulse is grounded on the correlations between jang-bu organs. On the left of the diagram, jang organs are arranged in the order of hierarchic positions in body. On the right, bu organs are disposed according to the correlations with the jang organs. Jeesan's diagram includes the principles of triple harmony and diagonal groups in twelve earthly branches(十二支). Jeesan's diagram is the frame through which correlations of jung-ki-shin-hyul, five jang and six bu organs, twelve meridians and six intrinsic factors can be observed at once.

• Journal of Physiology & Pathology in Korean Medicine
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• v.17 no.3
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• pp.585-594
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• 2003

Clinical observation on the diseases of Jang(臟) and Bu(腑) comes to the conclusions as follows: Variation in Jang(臟) and Bu(腑) exists diversely with every man because man is a microcosmos resembling the great universe, 'Mother Nature'. If the patient has a distinctive features of Jang(臟) and Bu(腑) in configuration, the diseas must be caused by the problems of Jang(臟) and Bu(腑). Distinctive features of Jang(臟) and Bu(腑) can be recognized by the shape and color of face, ear, eye, mouth and nose. Distinctive features of Jang(臟) and Bu(腑) should be examined preferentially when it comes to old people, children and persons who have past record of surgical operation on Jang(臟) and Bu(腑) organs.

• Journal of Acupuncture Research
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• v.18 no.2
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• pp.186-199
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• 2001

Objectives : Sa-am Acupucture(舍岩鍼法), Taeguk Acupucture(太極鍼法), and 8 Constitution-Acupuncture(八體質鍼法) are largely used acupuncture therapies which utilize Yin and Yang, The Five Elements, Interpromoting and Counteracting Relation(相生 相克 關係). We are here to compare and study each acupuncture methods in order to understand their fundamental principle and theory. Conclusion : 1. When prescribing Herb to patients, we can use the Differentiation of Syndromes method(辨證論治). As there is Constitutional Medicine prescription(四象醫學處方) using constitutional Large & Small Relation of Jang and Bu organs(臟腑大小 關係), in acupuncture treatment we can use the Differentiation of Syndromes method of Sa-am acupucture, applying constitutional Large & Small feature of Jang and Bu organs(臟腑大小) in Taeguk Acupucture and 8 Constitution Acupuncture we can derive a suitable prescriptions. 2. Taeguk Acupucture and 8 Constitution Acupuncture is an acupunture method created upon the constitutional theory. Taeguk Acupucture lacks a theory and has problems with its practical use. 8 Constitution-Acupuncture has a theory, thus it can give us the chance to make derived diverse prescriptions for each diseases. 3. Sa-am Acupucture uses exclusively Manual technique(手技法), breathing Posa method(呼吸補瀉法), YoungSu Posa method(迎隨補瀉法) and also retaining method(留鍼法). Taeguk Acupunctune is directed related with WonBang Posa method(圓方補瀉法), twirling method(撚鍼法) and uses retaining method. 8 Constitution-Acupuncture works only with YoungSu Posa method and also One-insertion method(單刺法). 4. If we apply The Five Elements of five Su points and Interpromoting and Counteracting Relation(相生 相克 關係), we can control discords between Jang and Bu organs. Sa-am Acupucture, Taeguk Acupture and 8 Constitution Acupuncture which use five Su points can make better results in Jang and Bu organs disease. 5. Sa-am Acupunture needs diverse applications of Organ picture theory(臟象論), Pathogenesis theory(病機學說) and an proper prescription studies by Differentiation of Syndromes(辨證). Taeguk Acupuncture and 8 Constitution Acupuncture has a organized prescription methods by constitutional Large & Small relation of Jang and Bu organs(臟腑大小), thus we need to focus on objectification in constitutional differentiation.

• Korean Journal of Acupuncture
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• v.18 no.1
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• pp.117-141
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• 2001

From documentary comparative study on the chief virtues of the Back-Su(兪) points and the Front-Mo(募) points, the following results are obtained : 1. Contrast the Back-Su(兪) points with the Front-Mo(募) points, the needle-steadying depth of the Front-Mo(募) points is deeper than that of the Back-Su(兪) points. and Moxibustion dosage of the Front-Mo(募) points is more than that of the Back-Su(兪) points. 2. In the case of Kimun(LR14) and Kansu(BL18), Kergwol(CV12) and Shimsu(BL15), Chungwan(CV12) and Wisu(BL21), Kyungmun(GB25) and Shinsu(BL23), the Back-Su(兪) points can be chiefly used for the treatment of acute disease, external disease, exess disease and Jang(臟)-disease. contrary the Front-Mo(募) points can be chiefly used for the treatment of chronic disease, internal disease, deficiency disease and Bu(腑)-disease. 3. In the case of Kwangwon(CV4) and Sojangsu(BL27), Serkmoon(CV5) and Samchosu(BL22), Changmun(LR13) and Bisu(BL20), Chungbu(LV1) and Pesu(BL20), Chungguk(CV3) and Banggwangsu(BL28), the Front-Mo(募) points can be used for the treatment of unbalanced visceral funtion. contrary the Back-Su(兪) points can be used for not only the treatment of unbalanced visceral funtion but also the treatment of attached organs. 4. The Back-Su(兪) points can be used for the treatment of acute disease, external disease, exess disease, Jang(臟)-disease and attached organs-disease. contrary the Front-Mo(募) points can be chiefly used for the treatment of chronic disease, internal disease, deficiency disease, and Bu(腑)-disease.

• Journal of Korean Medical classics
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• v.13 no.1
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• pp.44-73
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• 2000

I examined throughout where Sa Gi Gang Boo Byung Hyung(邪氣藏府病形) was shown. It is shown in many books, such as Young Chu(靈樞), Kab Eul Kyung(甲乙經), Nan Kyung(難經), Yu Kyung(類經), etc. Sa Gi Gang Boo Byung Hyung got its name by how its contents pointed to the mechanism of getting harmed by Sa Gi(邪氣), and the forms of diseases which were led from five organs and six hollow viscera getting harmed by Sa Gi(邪氣). Sa Gi Gang Boo Byung Hyung is divided into three chapters which are divided altogether into nine sections. The first chapter is on the mechanism of Sa Gi(邪氣)' s harming the five organs and the six hollow viscera. Going into details, it discusses that Sa Gi has got two different ways which are divided into Yum Yang(陰陽) to harm the organs and the hollow viscera. Next, it discusses how faces can endure the cold that well. The second chapter is on the essences such as symptoms, face colors, shapes of pulse, and conditions on the interior part of the elbow. In the first section, it discusses how figures, colors and pulses relate together. In the second section, it discusses different diseases have different pulses and conditions on the interior part of the elbow. The third section is on forms of diseases in five organs and six hollow viscera. The third chapter is on acupuncture. The first section is about acupuncturing six channels. The second is about acupuncture points which is compared to the sea by its function. The third is about the forms of diseases with discussing symptoms and acupuncture points. The forth is about the essence of acupuncture. The ten different pulses of each five organs, and the masses of five organs in Nan Kyung(難經), and Jang Bu Mak Jin Beob(臟腑脈診法) in Eu Hak Yib Moon(醫學入門) are based on 'The six different pulses of each five organs' which is shown in the third section, second chapter. Besides, it plays an important role in study and it can play an important role as well in doctoring such as inspecting, taking pulses and so on. Thus, I found Sa Gi Gang Boo Byung Hyung worth while to study. But, Sa Gi Gang Boo Gyung Hyung was written in ancient letters and was omitted in many parts, which led successive doctors to write different explanatory notes. Thus, I researched the exact meaning through successive explanatory notes.

• Journal of Korean Medical classics
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• v.13 no.2 s.17
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• pp.21-21
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• 2000

All living things including human being consist of soul(spirit) and body. Soul is the root of a life and body frames it. I wrote this paper to tell how internal injury due to endogenous etiological factors and affection due to exegenous pathogenic factors, affect the internal organs and the external bodily from. This paper begins with description of the patterns of disharmony of the internal organs. General disorders of each Five-Jang(五藏) an be classified into two types of soul and body. The Liver and the Heart which lead changing to Yang(陽) of vital energy, have close relationship with spiritual symptoms because spirit is related to Yang. The Lung, Kidneys, the Spleen which lead changing to m(陰) of vital energy, mainly connected with physical disorders because body is relatively close to m. The Five-Jang are ruled by the Five-Phases(五行) system and cause troubles with Oche(五體) and the nine body orifice. Otherwise the main function of the Six-Bu(六府) is to receive food, absorb the usuable portions, and transmit and excrete waste. Therefore they can cause such problems as abdominal pain, distention, difficulty in urination, and constipation. The spleen is responsible for sending Grain-Ki)穀氣) 내 that is closely connected with the six-Bu. The Gall bladder takes care of control of giving out spirit. That's why it presents many symptoms related to the spirit that is ruled by the Five-Jang. Patterns of disharmony of external bodily form is influenced by the state of Maridians. Bodily forms get divided into many parts by the function of six-meridians(六經) to which they belong. Six-meridians have their own function related to excretion, related to excretion, retention, and balance(開闔樞). If local bodily froms get affected by pernicious influences, the Meridians to which they are attached will lose harmony and connot fulfil their own functions. Because the meridian symtem unifies all parts of the body, the whole body will be under the influence of the affection although local parts of the bodily forms get affected. Therefore the symptoms of disharmony should be considered in a synthetic view. There are however, also cases which should be focused on the very meridian channels affected. Disorder within a Meridian generates derangement in the pathway make it not to benefit the muscles and skin belong to it. Because the meridians connect the interior organs with the exterior bodily form, they are influenced by each other.

• Journal of Korean Medical classics
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• v.13 no.2 s.17
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• pp.22-42
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• 2000

All living things including human being consist of soul(spirit) and body. Soul is the root of a life and body frames it. I wrote this paper to tell how internal injury due to endogenous etiological factors and affection due to exogenous pathogenic factors, affect the internal organs and the external bodily from. This paper begins with description of the patterns of disharmony of the internal organs. General disorders of each Five-Jang(五藏) an be classified into two types of soul and body. The Liver and the Heart which lead changing to Yang(陽) of vital energy, have close relationship with spiritual symptoms because spirit is related to Yang. The Lung, Kidneys, the Spleen which lead changing to m(陰) of vital energy, mainly connected with physical disorders because body is relatively close to m. The Five-Jang are ruled by the Five-Phases(五行) system and cause troubles with Oche(五體) and the nine body orifice. Otherwise the main function of the Six-Bu(六府) is to receive food, absorb the usable portions, and transmit and excrete waste. Therefore they can cause such problems as abdominal pain, distention, difficulty in urination, and constipation. The spleen is responsible for sending Grain-Ki(穀氣) so that is closely connected with the six-Bu. The Gall bladder takes care of control of giving out spirit. That's why it presents many symptoms related to the spirit that is ruled by the Five-Jang. Patterns of disharmony of external bodily form is influenced by the state of Meridians. Bodily forms get divided into many parts by the function of six-meridians(六經) to which they belong. Six-meridians have their own function related to excretion, related to excretion, retention, and balance(開闔樞). If local bodily forms get affected by pernicious influences, the Meridians to which they are attached will lose harmony and cannot fulfil their own functions. Because the meridian system unifies all parts of the body, the whole body will be under the influence of the affection although local parts of the bodily forms get affected. Therefore the symptoms of disharmony should be considered in a synthetic view. There are however, also cases which should be focused on the very meridian channels affected. Disorder within a Meridian generates derangement in the pathway make it not to benefit the muscles and skin belong to it. Because the meridians connect the interior organs with the exterior bodily form, they are influenced by each other.

• Journal of Physiology & Pathology in Korean Medicine
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• v.16 no.3
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• pp.424-434
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• 2002

In Jang-Sang theory, ‘Sang’ indicates ‘Hyung Sang’. The internal organs appear it's shapes(Hyung Sang) outward. ‘Hyung Sang’ is concept that was used on 「the book of changes」(周易) and 「Nei Ching」(內經) to means a thing's shapes and conditions. ‘Hyung’ is the shape, an organization composing a thing and ‘Sang’ is the symptom, an essence(a seed) immanenting a thing. To observe Hyung Sang, it have to apply the principle that ‘the sky and man correspond each other(天人相應)’. Usually ‘Hyung’ appears as shapes and ‘Sang’ appears as colors and conditions. Diagnosis on the basis of Hyung Sang put first the external expression of the five Jang six Bu organs and Jung-Ki-Shin-Hyul(精氣神血). So a doctor has to unite shapes, colors, pulse and symptoms(形, 色, 脈, 症) when diagnosis a patient. The theory of Hyung Sang includes the basic theories of the oriental medicine, the theory for Yin-Yang and the five element(陰陽五行論), organ picture(Jang-Sang), meridians(經絡學說), the five circuit phases and the six atmospheric influences(運氣學說), physical constitution(體質學說). I think that treatment based on Hyung Sang is shown the essence of the oriental medicine well. In the future, I think, we need to study more about the theory of Hyung Sang.

• Journal of Sasang Constitutional Medicine
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• v.13 no.1
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• pp.8-16
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• 2001

We analyzed 57 types of herbal medicines for Soeumin, clinically applied in Dongyisoosebowon. In order co discover the standard of herbal classification for the Sasang Constitutions, four concepts of Sasang Medicine were applied. These included 'Sadangron (theory of four groups)', 'Seungganggaehap(ascending-descending and gathering-dispersing)', 'Pyorihanyoul(exterior-interior and hot-cold)', and 'Hyungchiaekmi(fragrance, smell, bodily fluid and taste)'. According to these analyzing methods of herbal properties, we have reached the following conclusions: 1. Lee Je-ma first established the physiology of the internal organs of the Sasang Constitutions through the understanding of constitutional pathology. Dr. Lee then classified herbal medicines into four constitutional groups by observing the herbal effects according to such perspective of organ physiology and pathology. 2. Among the Sasang concepts applied in the analysis of herbal properties based on the physiology and pathology of Sasang constitutions, 'Seungganggaehap (ascending-descending and gathering-dispersing)' was found to be the most useful. Meanwhile, 'Sadangron, (the theory of four groups - Spirit, Qi, Blood and Essence),' along with 'Pyorihanyoul (exterior-interior and hot-cold)' and 'Hyungchiaekmi (fragrance, smell, bodily fluid and taste)' were partially useful. 3. Herbal medicines for Soeumin are characterized by ascending energetics that protect the Yang Qi. The 'Exterior heat disease' is treated with herbal medicines that raise the "Exterior Yang" in three different way: by tonifying Qi. by tonifying Blood and by releasing exterior. The 'Interior cold disease' is treated with herbal medicines that descend "Interior Yin" in two ways. One by warming the stomach, and the other by regulating Qi. 4. Cases where a whole category of herbs with the same effect have been applied co one constitution, are most frequent among Shaoyin herbs. There was an intimate connection between the treatment methods and the traditional effects of herbs for 'Soewnin'. These discoveries allowed us to see that the development of the pharmacology of the Sasang Constitutional pathology more progressed in 'Soeumin'. *analysing simple herbs of "DongEuiBoGam JangBu" we compare JangBu of traditional oriental medicine with JangBu of Sasang Constitutional Medicine. So we can comprehend the JangBu's difference of traditional-oriental with sasang-constitional medicine.

• Journal of Korean Medical classics
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• v.23 no.4
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• pp.35-37
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• 2010

The Medical Beauty in "Hwangjenaegyeong(黃帝內經)" is characterized by the establishment of the unity of man and nature, human and social unity, the unity of human body organs and meridians, Gi-Blood[氣血] human essence unity, the unity of body and spirit. The harmony of Jang(臟) and Bu(腑), blood and Gi(氣), Eum and Yang and mental and physical health are essential to the beauty, and the harmony of internal and external environment must not be overlooked. In a word, the Medical Beauty in "Hwangjenaegyeong(黃帝內經)" is the thought of strong and handsome which based on cultivating health to prevent disease and aging.