Introduction To Korean Medicine - English Version KIOM

Introduction to
Traditional Korean
Medicine
008
Characteristics of Traditional Korean Medicine
A. Characteristics of Traditional Korean Medicineｌ010
B. History of TKM Developmentsｌ012
C. Differences between TKM and Traditional Chinese Medicineｌ015
D. Differences between TKM and Western Medicineｌ016
TKM Medical Service System

A. TKM doctorｌ020
B. Medical Departments of TKM clinic ｌ021
018
C. TKM health insurance and various insurance plans ｌ021
D. Medical Aid Work by TKM Doctorsｌ023
026
Theories of TKM
A. Yin and Yangｌ028
B. Five Phases / Elementsｌ030
C. Visceral Manifestationｌ034
D. Meridians and Collateralsｌ042
E. Essence · Qi · Spiritｌ050
F. Disease Cause Patternsｌ055
G. Examination and Diagnosisｌ063
H. Pattern Identificationｌ071
I. Four-Constitution Medicine /
Sasang Constitutional Medicineｌ075
Table of
CONTENTS
Medical Therapies of TKM

A. Medicines and Prescriptions ｌ084
B. Acupunctureｌ085
082
C. Moxibustionｌ094
D. Cuppingｌ095
E. Qigongｌ096
F. Tuina / Massageｌ097
G. Folk Therapiesｌ098
H. Dietary Therapyｌ100
I. Simple Traditional Korean Medical Therapies ｌ101
J. New Therapies in TKMｌ106
110
Famous Historical Figures and Classics of TKM
A. Famous Historical Figuresｌ112
B. Court Physiciansｌ125
C. Classics on TKMｌ126
Indexｌ136
Introduction to
Traditional Korean Medicine
Characteristics
of
Traditional
Korean
Medicine
Introduction to
Characteristics of
}
A. Characteristics of Traditional Korean Medicine
All human beings aspire to a healthy life. This aspiration to health is one of all
human being's fundamental rights.
The definition of health has varied from age to age. In the past, health vaguely
meant the state of not having a disease or illness, but the WHO charter of the
1950s defined health as a state of complete physical, mental and social wellbeing,
and not merely the absence of disease or infirmity. In broad terms, today it can
also mean a state of an individual coping with his inner and outer environmental
changes in order to maintain complete wellbeing at all levels. More broadly,
health can mean an optimal state in which an individual can effectively play his
social roles and responsibilities.
The purpose of medicine, therefore, is for an individual to maintain a healthy

condition. Currently there are two major branches of medicine in Korea: tradi-
tional Korean medicine (TKM henceforth) and Western medicine.
TKM is quite different from Western medicine in its origin and development.
Western medicine tends to find the cause of a disease from external factors. For
010 ● http://www.kiom.re.kr
example, Western medicine sees germs and viruses as the cause of a disease so it
tries to get rid of them to cure the disease. TKM, however, thinks that a person
gets a disease because his / her healthy qi (Jeongqi in Korean) is weakened so
much that it cannot resist the attacks of pathogenic qi (Saqi in Korean) 1.
Therefore, TKM rather focuses on reinforcing the weak vitality.
In TKM, a person gets a disease mainly because his / her body's resistance to
germs is weakened. Take flu for an example. Even if flu viruses infiltrate into a
human body, a healthy body and its strong resistance will prevent the body from
getting flu. On the other hand, a weak body and its poor resistance are vulnerable
to the invasion of even the slightest germs, which will eventually lead to a dis-
ease. In addition, TKM sees that getting a disease does not simply concern certain
parts of a body. Rather, it thinks that a disease comes from physiological dishar-
mony of the body. That is, yin and yang of the body is not well balanced.
Just as TKM takes a very different approach in diagnosis of a disease from western
medicine, it also takes a substantially different approach to treatment, compared
with Western medicine. While western medicine diagnoses and treats a disease
based on partial and apparent results, TKM regards a human body as a small uni-
verse and uses a variety of treatments to deal with a disease. Hence come the
huge variations in TKM's treatments. This wide variety may explain the TKM's
long time popularity with the Korean people.
1
Healthy qi refers to all normal functions of the human body and the abilities to maintain health,
including the abilities of self-regulation, adaptation to the environment, resistance against pathogens
and self-recovery from illness. On the other hand, pathogenic qi refers to an agent qi causing disease.
Korea Institute of Oriental Medicine ●

011
B. History of TKM Developments
The origin of TKM derives from wormwood and garlic in Dangun2 myth. The
myth tells a story in which Hwanwoong recommended wormwood and garlic,
rather than just casting a spell, to a bear and a tiger aspiring to become human
beings. This myth shows Korea has long established its unique tradition in medic-
inal herbs.
The unique TKM saw its theoretic foundation based on Korea-Based medicine
and Buddhism medicine in the period of the Three Kingdoms - Goguryeo, Baekje
and Shilla. In the period of King Pyongwon of Goguryeo
(561) a book on medicine was imported from China, and
in the Baekje period medicine and pharmacy were sepa-
rated for the first time. This development led to Baekje's
unique medicine, which in turn gave birth to the compila-
tion of Baekjeshinjipbang (Baekje's New Compilation of
Prescription), the first medical book in Korea. Baekjeshinjipbang
TKM in the Unified Shilla period showed an original and a remarkable develop-
ment with interaction with medicine of the Sui and Tang Dynasties in China and
2
Dangun is the legendary founder of Gojoseon, the first kingdom of Korea, in present-day Liaoning,
Manchuria, and the Korean Peninsula. He is said to be the grandson of the god of heaven, and to
have founded the kingdom in 2333 BC. Dangun's ancestry legend begins with his grandfather
Hwanin, the “Lord of Heaven”. Hwanin had a son Hwanung who yearned to live on the earth among
the valleys and the mountains. Hwanin permitted Hwanung and 3000 followers to descend onto
Baekdu Mountain, then called Taebaek Mountain, where Hwanung founded Sinsi (City of God).
Along with his ministers of clouds, rain, and wind, he instituted laws and moral codes and taught
humans various arts, medicine, and agriculture. The earliest recorded version of the Dangun legend
appears in the 13th century Samguk Yusa.
that of India. This fact is evidenced by Sillabeopsabang (Prescriptions of Shilla
Dynasty). Also, in the Unified Shilla period, medical training and department sys-
tem were first formed.
In the early Goryeo Dynasty, in addition to the medicine from the Tang Dynasty,
various medical knowledge and drugs from Western worlds and southern regions
were introduced in Korea through the hands of Arabians. In the middle of the
Goryeo Dynasty, medicine from the Song Dynasty was introduced to Korea.
Based on the medical knowledge from various countries, Korea developed its
unique medicine and put it in place in the later Goryeo Dynasty. In this period,
medical institutions like Jewibo (Endowments for relief of the poor),
Dongseodaebiwon (East and West Infirmary), Hyeminguk (Public Dispensary)
were established for the ordinary Korean people with limited access to medical
service. This self-reliant trend gave birth to brisk research on Hyangyak (Aboriginal
Medicine) which eventually led to the publishing of Hyangyakgoogeupbang
(Emergency Aboriginal Medicine), the oldest medical book that exists in
Korea.
King Taejong of the Joseon Dynasty put the first female doctor system in practice.
Under the reign of King Sejoing Hyangyakjipseongbang (Compendium of
Aboriginal Medicine) and Euibangyoochui (Classified Collection of Medical
Prescriptions) were compiled. In the middle of the Joseon period, Heo Joon com-
piled the widely popular book on medicine, Dongeuibogam (Treasured Paragon
of Eastern Medicine), which is regarded as a great accomplishment in oriental
medicine. In addition, Heo, Im's acupuncture and moxibustion and Saamdoin's
new Chimgubosabeop (Acupuncture and Moxibustion Supplementation and
Draining Method) were also introduced. In the 19th century, more empirical and
scientific way of thinking helped create pragmatic schools of medicine. Stellar
example is Lee, Je-ma's Dongeuisoosebowon (Longevity and Life Preservation in
Eastern Medicine), which was a breakthrough in TKM. He first proposed

013
Sasangeuihak3 and opened a new horizon of TKM
However the development of TKM was stagnated during the Japanese colonial
rule of Korea as Japan put a lot of political pressure on TKM. After gaining inde-
pendence, Korea once again faced the tragedy of the division of the peninsula.
The division brought about discriminatory treatment to TKM, but TKM made
strides in its development. As a result, the Center of Oriental Medicine was estab-
lished in 1947. TKM doctor system was revived in 1952 and the College of
Oriental Medicine was founded in 1955.
The Association of Korean Oriental Medicine (AKOM henceforth), established in

1952, 11 TKM colleges (as of 2007, 6 year course) and Graduate School of
Oriental Medicine, Pusan National University (starting 2008) are working on poli-
cies and academic research regarding TKM doctor, TKM and traditional Korean
pharmacy. They are also actively engaged on seminar activities and international
medical services.
A law governing the fostering of the Oriental medicine, which was enacted in
2003, paved the ground for further development. The AKOM is putting forward
future TKM development plans for the 21st century.
3
As a branch of TKM initiated by Lee, Je-ma, Sasangeuihak stresses the theory of the four constitutions
and is also called Sasang Constitutional Medicine or Four-Constitution Medicine. In it people can be
categorized into four types (Greater Yang, Lesser Yang, Greater Yin and Lesser Yin type) and each
type needs different drugs. More details are provided in Section I. Four-Constitution Medicine.
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014
C. Differences between TKM and Traditional Chinese
Medicine
The first reference of a medical book on record is in Ilbonseogi (Chronicle of

Japan). This book says that in the third year of the reign of King Pyeongwon in
Goguryeo, a person from China called Jichong came to Japan through Goguryeo
with 164 books including Naewejeon and Yakseo.
In the Goryeo Dynasty, people began to lay the groundwork for a new medicine
that is effective for the Korean people. This was a move away from practices in
the period of the Three Kingdoms, when Korea simply imported foreign medi-
cine. Although there was not so much progress on the theoretical front, there did
exist substantial progress in medicinal material and treatment, which contributed
to remarkable development of TKM in the Joseon Dynasty.
The foundation for TKM's rapid progress was firmly established in the Joseon
period, when Medical knowledge of the Goryeo dynasty was compiled and new
medical theories that can be compared with Chinese theories were proposed.
Representative examples are Hyangyakjipseongbang and Dongeuibogam. The
latter, in particular, was compiled in a unique way of covering all the past books
on medicine by, for example, adopting theories of Geumweonsadaega
(Knowledge and Curative Method of Four Eminent Physicians in the Jin and Yuan
Dynasties) the most advanced medical book at the time. When Dongeuibogam
was published, everybody praised in unison that it had great content and was also
easy to read. The excellence of the book is evidenced by the fact that it was
exported to other countries.
Dongeuibogam is not just a medical book. Korean medicine before the book was
more or less a copy of Chinese medicine or used Korean medicinal materials and
techniques based on Chinese medical theories. Korean medicine after

015
Dongeuibogam, however, is regarded as indisputable "Korean" medicine.
Dongeui, the title of the book, meaning Joseon, shows the book was written from
a very self-reliant perspective.
Dongeuisoosebowon, published in 1900, deals with how the development of a

disease varies from person to person, which is a very unique theory. This book
shed light on new phenomena regarding cause, occurrence, and developments of
diseases, reaffirming the self-reliant characteristic of TKM.
TKM found its name in 1986. Before that it was called Traditional Oriental
Medicine. It was not a mere change in the name, however. It should be regarded
as the result of ceaseless efforts for the development of self-reliant Korean medi-
cine. Today TKM is taking another big leap forward.
D. Differences between TKM and Western Medicine
TKM is a range of traditional medical practices based on Asian natural philosophy,

which studies undercurrent traits of natural phenomena. TKM sees a human
body as a small universe and adopts the concept of yin and yang, which describes
all the objects and phenomena in the universe with two opposing forces such as
sun and moon, summer and winter, north and south, and male and female, and
the concept of the five phases / elements comprising the universe including
metal, water, wood, fire and earth.
On the contrary, western medicine focuses on a human body's internal organs

and is based on anatomy and cytology. It values apparent phenomena and treats
patients on a statistical basis. It does not study the process of Six Autosphereic
Influences in the realm of natural science. TKM links physiologic changes in the
human body to changes in natural phenomena, observes the phenomena of qi.
For example, in spring when everything springs up with new energy, generation
functions become active. During summer torrential seasons, the body is influ-
enced by humidity. In dry autumn, the body lightened while in cold winter the
human body becomes solid due to the storage function, the tendency of sinking
deeper. Western medicine, however, tend to find the cause of these phenomena
by observing structure and function of human parts, not by linking the cause to
phenomena in the natural world.
Likewise, TKM treats a disease on the assumption that the disease stems from the
discrepancies between the natural phenomena and the states of the human body
while western medicine treats a disease by identifying the germ that caused the
disease.
TKM cures a patient by prescribing herbs in nature, which has the closest compo-
nent to the human body, thus generating changes in conditions of the human
body and strengthening resistance to the disease so that there is no room for
malicious germs to harm the body. Some foreigners regard herbal medicine sim-
ply as health supplementary food, but this is a misconception stemming from
poor understanding of TKM.
As is explained so far, TKM and western medicine take very different approaches
from each other in terms of physiology, pathology, diagnosis, and treatment.
Therefore, TKM and western medicine should make an effort to better under-
stand and respect each other, and different systems and nurturing plans would be
necessary.

017
TKM
Medical Service
System
Introduction to
TKM Medical Service System
}
A. TKM doctor
TKM doctors (Euisaeng at the time) were intentionally ignored and discriminated
against under the Japanese colonial rule. It is not difficult to assume that the
Japanese wanted to suppress the development of Joseon’s self-reliant and prag-
matic medicine as part of its oppressive policy. It was only after the indepen-
dence that the need for TKM doctors was acknowledged. In 1953, TKM doctor
license system was belatedly institutionalized. Today there are 11 TKM colleges (6
year course: 2 year preparatory course and 4 year regular course) and one special
TKM graduate school (establishing in 2008). Around 700 to 800 TKM college
graduates pass the state-administered exam and become TKM doctors every year.
People who received TKM education in foreign countries is not acknowledged so
those who had TKM education overseas are not qualified to take the exam and
required to receive TKM education in Korean TKM colleges.
Those who pass the exam will receive TKM doctor license, and are allowed to
take additional training courses in TKM hospitals at will or to open a TKM clinic
anywhere in Korea.
TKM doctors are different from Oriental herbalists (who sell herbal materials or
can practice in a limited area prescribing herbal medicine) or Oriental pharmacist
(as opposed to Western pharmacist, Oriental pharmacist deals with differential
diagnosis, numerical production, and prescription of herbal medicine).
B. Medical Departments of TKM clinic
Anyone who finishes the 2-year preparatory and 4-year regular courses in one of
11 TKM colleges and passes a TKM doctor’s exam administered by the state
receives TKM doctor license and is allowed to practice at a TKM clinic.
Medical departments of TKM clinic include internal department, women's department,

pediatrics, neuropsychiatry, acupuncture and moxibustion, ENT / Skin department, rehabili-
tation department, and sasang (four-constitution) department.
Currently TKM treatments such as acupuncture, moxibustion, or cupping are

covered by health insurance. New treatment practices are being added to exist-
ing ones, and health insurance coverage of TKM practices is becoming wider.
The term TKM hospital is used when the size of the hospital is bigger than a
TKM clinic and the number of its employees and sickbeds exceeds a certain
mark.
C. TKM health insurance and various insurance plans
TKM had traditionally taken the center stage in Korea’s medical system. However,
TKM had to go through sever suppression during the Japanese colonial rule,

021
however. Japan encouraged the development of western medicine while stifling
TKM. As a result, TKM had to give way to western medicine in the Korean medical
system even after the independence.
The Law of Public Health enacted in 1952 divided the Korean medical system into
two categories: TKM and western medicine. Meanwhile TKM was regarded as
unscientific and old-fashioned and considered mere dietary supplements, which
further delayed the development of TKM. The result was marginalization of TKM
in the national health care.
A decreasing number of people used TKM clinics since they became confused on
the choice between TKM clinics and western clinics when they were ill.
TKM health insurance was first introduced on a pilot basis to acupuncture, moxi-
bustion, cupping, and other 63 practices in Chungju and Chungwon gun in North
Chungcheong Province from December 1, 1984 to January 30, 1986. The TKM
health insurance has been expanded nationwide since February 1, 1987. As of
2002, the TKM health insurance covers basic medical examination fees (consulta-
tion and hospital charges), inspection fees (skin resistance check, pulse check,
meridian and collateral function test, etc.), and medical treatment fees (acupunc-
ture, moxibustion, cupping, enema, bath, and general treatments), medication,
prescription and compounding (56 treatments composed of 68 powered Oriental
medicinal stuff).
The number of people using TKM health insurance has been on the rise over the
past 20 years since its implementation. However, TKM health insurance still
accounts for only 4.6 percent of the total number of medical examinations and
4.3% of total amount of examination fees (as of 2003). These figures indicate the
still limited use of TKM health insurance. In order to improve these unrealistic
medical charges, the TKM health insurance should be expanded with a variety of
TKM treatment insurance.
Meanwhile, TKM Industrial Accident Compensation Insurance was introduced on
March 13, 1996 to 32 TKM sanatoriums across the nation with the same coverage
with health insurance. Currently, any TKM medical institutions which meet the
standards set by the government can be certified as TKM institutions covered by
Industrial Accident Compensation Insurance and join the industrial accident com-
pensation insurance.
D. Medical Aid Work by TKM Doctors
1. Domestic Medical Aid

The Association of Korean Oriental Medicine (AKOM, henceforth) and its affil-
iated agencies and members have continued to provide medical services to
marginalized people with limited access to medical care, and are now taking
care of the underprivileged all across the nation. These efforts will continue
until every Korean enjoys proper medical care. Among many medical services,
TKM colleges across the nation and the AKOM systematically organize and
implement summer/winter medical services every year to provide balanced
medical services to residents in obscure regions. Around 15,000 people in 25
regions or so are enjoying the medical service every year. In addition, the
AKOM and its affiliated city and provincial branches are delivering much-need-
ed medical services to around 200,000 people every year.
2. Overseas Medical Service

Established in July, 1998, Korean Oriental Medical Service Team Abroad
(KOMSTA, henceforth) has started its activities against all odds due to unfa-
vorable conditions at home and abroad. It conducted its first overseas medical
service in Vietnam for seven days starting July 20, 1998 right after its establish-
ment. It was established as a corporate sole under the AKOM in December in

023
the same year. KOMSTA has since conducted medical services in many coun-
tries around the world such as Cambodia, Mongolia, and Kazakhstan.
The purposes of establishment are 1) to achieve the humanitarian purpose via

TKM aid works; 2) to promote the efficacy of TKM by adopting TKM's prag-
matic treatments and popular herbal medicines; 3) to improve the national
image by delivering TKM, the national cultural products to all around the
world. As of 2004, KOMSTA has around 750 members, among whom is the
majority of TKM doctors, including western medical doctors, nurses, and hon-
orary members comprised of professors and media reporters.
KOMSTA provides medical services four to eight times a year. Among the
regions KOMSTA has visited so far are four middle Asian countries including
Nepal, and Sakhalin, Russia and Yonbyun, China, places where many ethnic
Koreans live, and also countries with poor medical environment such as
Ethiopia, Vietnam, Cambodia, and Laos.
In addition, TKM hospitals were set up in Kazakhstan, Uzbekistan, Cambodia,

Mongolia, and Karakalpastan for the promotion of TKM in those regions. TKM
doctors dispatched abroad in their capacity as state-dispatching doctor or
international cooperation doctor are actively engaged in aid activities. As part
of the government-backed projects, there are on-going plans to establish TKM
hospitals in Sri Lanka and Ethiopia. Also, there are continuous requests for
TKM doctors from many countries such as Laos.
TKM services can help promote the efficacy of TKM via its pragmatic treat-
ments and wide clinical adaptations of herbal medicines, spread TKM prac-
tices across the globe, and improve Korea’s image on the international stage,
thereby strengthening Korea's relations with other nations.

025
Theories
of
TKM
Introduction to
Theories of TKM
}
A. Yin and Yang
1. Basic Concept of Yin and Yang

Yin symbolizes the negative and passive aspects such as darkness, earth,
moon, and nil whereas yang represents the positive and active aspects like
brightness, sky and sun. Yin and yang are two opposing cosmic forces which
are present in all objects and phenomena in the natural world as in the cases
of moon and sun, top and down, in and out, summer and winter, north and
south, man and woman, hot and cold, static and dynamic, and fast and slow.
The concept of yin and yang is used to explain natural phenomena but it also
constitutes the basis of TKM theory.
2. Basic Changes in Yin and Yang

The mutual opposition of yin and yang
All objects and phenomena have opposing aspects of yin and yang. There
are always two opposing objects, or an object has opposing traits of yin
and yang in itself.
The mutual dependence of yin and yang
Since yin and yang are interdependent, one cannot be separated from the
other and cannot exist alone. In other words, one cannot exist alone
because the existence of the other is the precondition for its own existence.
The mutual waxing and waning of yin and yang

Yin and yang are non-static. Rather, they always change and are in constant
movement. Yin and yang consume each other, but at the same time they
generate each other. When yin grows stronger, yang is consumed and
weakened. When yang grows stronger, yin becomes weakened.
The mutual conversion of yin and yang

When changes in yin and yang reach a certain point, yin transforms into
yang, and yang into yin.
The infinite divisibility of yin and yang

Yin and yang can always be divided. According to this division principle, all
the existing matter in the universe can be divided into smaller matters until
they become the smallest particles, which can be again divided into yin and
yang. This is the principle of endless division of yin and yang.
3. Application of Yin and Yang in TKM

The theory of yin and yang is the most fundamental concept of TKM. TKM cat-
egorizes all the parts and functions of the human body into yin and yang, and
applies this categorization to pathology, diagnosis and treatment.
Intangible spirit is yang while tangible body is yin.
The six bowels, which become active if necessary and go through a lot of
changes, fall under yang whereas the five viscera, which are constantly on the

029
move and go through fewer changes, fall under yin.
Active and formless qi is yang, whereas less active and tangible blood is yin.
The meridians and collaterals belonging to six bowels are yang and those
belonging to five viscera are yin.
In TKM, pathology, diagnosis, and treatment are also classified as yin or yang.
B. Five Phases / Elements
1. Basic Concept of Five Elements

All the matters and energy in the universe can be classified into five elements:
wood, fire, earth, metal and water, which, to be more accurate, represent
wood energy, fire energy, earth energy, metal energy and water energy,
respectively.
Wood:
Wood energy is best represented by wood. Wood means the powerful and
outward movement of young shoots bursting through hard ground. Wood
corresponds to spring among the four seasons.
Fire
The Chinese letter fire comes from the image of blazing fire. Fire energy
flares upwards. Since it goes upward and disperses, fire energy strengthens
the dispersion function. It corresponds to summer among the four seasons.
Earth
The law of the universe dictates that matter grows and breaks up into the
processes of wood and fire. Earth stops the matter from growing further.
The matter then goes through maturity and storage in the processes of
metal and water. Therefore earth represents the middle, which can change
into either yin or yang. There are two theories regarding which season
earth corresponds to. The first is concerned with the period when the
change of yin and yang takes place. That is, change of seasons from spring
to summer, summer to autumn, autumn to winter, and winter to spring.
The second is concerned with the rainy period in the late June of the lunar
calendar, the humid period between summer and autumn.
Metal
Metal has solid and cold attributes and corresponds to autumn. When autumn
comes, flamboyant and colorful trees shed their leaves and bear fruits, their
bark becomes harder. This means the end of outer growth and the beginning
of inner maturity. Metal signifies that things have come to fruition.
Water
Water corresponds to winter. When winter comes, snow falls and ice
freezes. Both snow and ice are made of water. Water converges at the low-
est place and covers all the things beneath it just as snow blankets all the
objects in the world. Water, like frozen ice in winter, stores everything and
prepares for the coming spring.
In summary, the five elements are composed of wood (generation), fire (growth),
earth (mediating generation, growth, convergence, and storage), metal (conver-
gence), and water (storage).
2. The Interrelationships of Five Phases / Elements

(Mutual) Engendering
Here, mutual means that it involves both elements, and engendering

031
indicates generation or promotion. The sequences of mutual engendering
are: wood engenders fire, fire engenders earth, earth engenders metal,
metal engenders water, and water engenders wood. They circulate.
In the mutual engender,
Wood engenders fire: Wood means generation, a prerequisite for growth.
Fire engenders earth: Fire means growth, a prerequisite for change.
Earth engenders metal: Earth means change, a prerequisite for convergence.
Metal engenders water: Metal means convergence, a prerequisite for storage.
Water engenders wood: Water means storage, a prerequisite for generation.
For example, if the five elements of wood, fire, earth, metal and water are applied
to the four seasons, mutual engendering would mean the cycle of the seasons in
which spring is followed by summer, summer is followed by a rainy spell in the
late June of the lunar calendar, the rainy spell is followed by autumn, autumn is
followed by winter, and winter is followed by spring.
(Mutual) Restraining
Mutual restraining means restriction and constraint. That is, it means the
restricting and constraining relationships between the five elements. In
short, the five elements restrain and promote one another.
The sequences of mutual restraining among the five elements are: wood
restrains earth, earth restrains water, water restrains fire, fire restrains metal
and metal restrains wood. They circulate.
The relationship of mutual restraining can be compared with the develop-

ment of a tree. When a tree bears fruit, its branches wither (Metal restrains
wood). When leaves flourish, fruits are immature (Fire restrains metal).
When it is winter, leaves fall (Water restrains fire). When boughs grow fast,
there are less flowers blooming (Wood restrains earth). When flowers
bloom, the growth of roots is restrained (Earth restrains water).
The mutual restraining can also be compared with the four seasons. As
spring and summer come, it gets hotter and hotter until one day when it
suddenly cools off. In winter, freezing cold seems to go on forever, but then
one day we realize the ice is thawing. If the natural world has only mutual
engendering, the summer will get hotter while the winter gets colder.
Thanks to mutual restraining, however, the summer at its peak is restrained
by invisible winter energy. The opposite is also true. The winter at its peak
is held back by invisible hot summer energy.
3. Application of the Five Elements / Phases in TKM

Five Elements in TKM
Element Wood Fire Earth Metal Water
Color Blue Red Yellow White Black
Season Spring Summer Change of Autumn Winter
seasons,
Rainy spell in
the late June
of the lunar
calendar
Day Morning Noon Afternoon Evening Night
Direction East South Center West North
Five viscera Liver Heart Spleen Lung Kidney
Six bowels Gall bladder Small Stomach Large Urinary
intestine, intestine bladder
Triple ener
gizer
Face Eye Tongue Mouth Nose Ear
Taste Sour Bitter Sweet Pungent Salty
Emotion Anger Delight Pondering Worry Shock
Change Birth Growth Change Reaping Hiding
Life Childhood Youth Middle age Prime age Old age
Energy Wind Heat Dampness Dryness Cold
Yin and Yin within Yang within Yin-Yang Yang within Yin within
Yang Yang Yang Harmony Yin Yin
Body Muscle Blood vessel Flesh Skin Bone

033
The universe can be classified not only into yin and yang but also into five ele-
ments, as shown in the table below.
As shown in the table above, the theory of the five elements, like the principle
of yin and yang, is applied to TKM in many areas such as the structure of
human body, physiological activities, pathological changes, diagnosis, and treat-
ment.
C. Visceral Manifestation
Visceral manifestation refers to anatomic, physiologic and pathological relation-

ships among five viscera and six bowels. In TKM, physiologic functions, pathologi-
cal changes and interrelations of five viscera and six bowels can be known by
outer symptoms.
Western medicine focuses on organs of the five viscera and six bowels while TKM
pays attention to its system.
1. Five Viscera
1) Liver
a. The liver governs a free coursing by ensuring the free movement of qi and
preventing the stagnation of qi. Its main function is to ensure smooth flow,
delivery, and excretion.
- The liver influences emotions.
Good flow of the liver qi calms down emotional activities while dysfunc-
tional liver qi triggers an angry and depressive mood. Reversely, exces-
sive anger and despondency can affect liver activities.
- The liver affects digestive function.
The liver’s smooth flow function should be active in order to help the
spleen’s functions of transportation and transformation, and the release
of bile, and excretion. Dysfunctional liver leads to digestive problems,
which in turn lead to a heavy chest, belching, diarrhea and constipation.
- The liver concerns pain.
Unclogged liver qi causes disturbances in the circulation of qi and blood,
thus creating pain, especially in the sides, since the sides are governed by
the liver.
- The liver affects menstruation.
There are various reasons for menstrual disturbances, but a dysfunctional
liver is responsible for menstrual disturbances caused by nervousness.
b. The liver stores blood and adjusts the quantity of blood circulation.
c. The liver governs upbearing and effusion4. The liver qi tends to move upward
and effuse. Since the liver corresponds to wood among the five elements
and spring among the four seasons, it has the tendency of moving upward
and effusing like a sprouting and blooming plant. Overactive liver functions
can lead to headaches, vertigo, irritability and anger.
d. The liver opens into the eye. The liver has a physiopathological correlation
with eyes.
4
Upbearing and effusion refers to the upward and outward movement of pi, as one o the functions
governed by the liver.

035
e. The liver is related with muscles and fingernails. Enough blood supply
from the liver is necessary for proper muscle functions. Not enough blood
supply from the liver causes slower movements. Serious lack of blood
supply shrinks muscles and disables the limbs. In addition, too much heat
in the liver causes spasms in the limbs. Given that fingernails and toenails
are part of muscles, they are largely influenced by the liver. Enough blood
in the liver strengthens muscles and generates strong, flexible and glossy
nails whereas not enough blood in the liver makes soft, thin and discol-
ored nails.
2) Heart
a. The heart governs bright spirit. It is related to all the human life activities
including the mind, will, mood and thinking. It is related to mental and
conscious activities to a certain extent. Sufficient qi and blood in the heart
gives a person brilliant spirit and quick wits. If the heart becomes ill, one
gets a palpitating heart, is quick to be scared, has difficulties sleeping,
talks in delirium, becomes confused or depressed, and easily looses his /
her temper.
b. The heart governs the vessels in which blood circulates. Blood vessels are
pathways for qi and blood. The heart controls the blood circulation in the
human body.
c. The heart is related to tongue. The heart’s pathological phenomena are

found in the tongue.
d. The heart governs speech.
e. The heart governs perspiration.
3) Spleen (Digestive Function)
a. The spleen governs the function of transportation and transformation. The
spleen absorbs nutrients, which are delivered to each organ and tissue in
the body. It also maintains balanced water metabolism by improving the cir-
culation and excretion of body fluids.
b. The spleen governs the limbs. The spleen is in close physiopathological

relationship with the arm and leg. If the spleen weakens, nutrients will not
be readily delivered, which will lead to weakened limbs, emaciated or
swollen arms and legs, and cold hands and feet.
c. The spleen governs flesh; Weak spleen can cause loss of weight, weak
pulse, fatigue, inertia, and loss of appetite.
d. The spleen governs control of the blood. Here, control means man-
agement and restriction. The spleen ensures the proper circulation of
the blood along blood vessels so that blood will not spill out of blood
vessels.
e. The spleen is related to the mouth and lips; Taste of food and one’s appetite
has something to do with the spleen’s transportation and transformation
function. A healthy spleen generates a healthy appetite, which in turn
makes red and glossy lips. In contrast, a weak spleen decreases one’s
appetite, which leads to dry, yellowish and dull lips.
4) Lungs
a. The lung governs qi. The lung governs respiration by inhaling fresh air and
exhaling turbid air. The lung also governs qi, the basic element of the
human body.

037
b. The lung governs the downward movement and purifying action of lung
qi in contrast to its diffusing action. The lung purifies qi and sends qi
downwards.
c. The lungs regulate the pathway of water metabolism. The lung speeds up
body fluid metabolism and maintains a balanced metabolism.
d. The lungs are related to the skin and hair. The lungs are closely related to
the skin and hair on the skin.
e. The lungs open into the nose.
5) Kidneys
a. The kidneys store essence. Essence is composed of innate essence
(essence with a reproductive function) and acquired essence (the essential
substance acquired from the food after digestion and absorption, and used
to maintain the vital activities and metabolism of the body). The kidneys gov-
ern all the essence.
b. The kidneys govern bones.
c. The kidneys govern water. They control body fluids.
d. The kidneys open into the ears.
2. Six Bowels
The six bowels refer to the organs that digest food, absorb nutrients, and
excrete the waste such as the gall bladder, small intestine, stomach, large
intestine, urinary bladder, and triple energizers.
As is already mentioned, TKM explains the human body based on the five
phase / element system. The principles of yin and yang show that all matter in
the universe has counterparts.
The six bowels are the corresponding organs to the five viscera. The viscera
and bowels have their own functions but also cooperate with and adjust
themselves to themselves. From the perspective of yin and yang, the six bow-
els correspond to yang.
The six bowels are the digestive organs, whose main function is controlling
body fluids by taking and digesting food, absorbing nutrients, and excreting
the waste. Therefore they are not always active. They become active when
necessary so they go through more changes than the five viscera. This
explains why the viscera are yang organs.
1) Gallbladder
a. The gallbladder assists in food digestion. The primary physiological func-
tion of the gall bladder is to speed up food digestion by releasing bile.
This is the same with the western medical concept of the gall bladder.
b. The gallbladder controls judgment. It is partially responsible for one’s men-

tal activities, so it discerns right from wrong, and makes a decision.
Since the status of the gallbladder qi is related to one’s courage and cow-
ardice, Oriental medical doctors always look at the gall bladder when treat-
ing a patient suffering from marked mental changes such as sudden palpi-
tation, sleeplessness, and many dreams.
c. The gallbladder and the liver are like the two sides of the same thing; this
means correspondence between the five viscera and the six bowels in
accordance with the principle of yin and yang. The liver and the gall bladder
are organs with wood energy, so the liver is in close physiopathological rela-
tionship with the gall bladder.

039
2) Small intestine
a. The small intestine distinguishes between the clear and the turbid. Since
the small intestine is connected with the pylorus on the top and with large
intestine on the bottom, the most important physiological function of the
small intestine is discerning purity from impurity.
b. The small intestine is related to urine.
c. The small intestine and the heart are like the two sides of the same thing.
The small intestine is in close physiopathological relationship with the
heart. Excessive fire qi in the heart can affect the small intestine, resulting
in less urine, red urine and dysuria.
3) Stomach
a. The stomach takes in and digests food.
b. The stomach controls the descending; the stomach qi controls all the
processes of food digestion, absorption, and excretion as the food moves
downward. If the stomach qi does not descend, food does not go down but
stays in the stomach, causing bloating, abdominal pain, and constipation. If the
stomach qi rebels upwards, belching, hiccupping, and vomiting take place.
c. The stomach likes wetness and dislikes dryness.
4) Large intestine
a. The large intestine absorbs water and excretes the leftover waste.
b. The lung and the large intestine are like the two sides of the same thing.
The large intestine is in close physiopathological relationship with the
lung.
5) Urinary bladder
a. The urinary bladder stores and expels urine.
b. The kidneys and urinary bladder are like the two sides of the same thing;
the urinary bladder is in close physiopathological relationship with the kid-
neys.
6) Triple energizers
a. Constitution of the triple energizers
It has been noted that the five viscera pair up with the six bowels, but the
numbers do not match. In TKM, there is another organ associated with
metal activities called the pericardium in addition to the liver, heart, spleen,
lung and kidneys.
This makes six viscera, not five viscera. The triple energizer is a yang organ
that pairs up with the pericardium and is a unique concept only found in
Oriental medicine. The triple energizer regulates interactions between yin
and yang organs to a certain extent, and consists of the upper, middle, and
lower energizer.
b. Triple energizers as the three divisions of the body

- Upper energizer includes the heart and the lung.
- Middle energizer includes the spleen and the stomach.
- Lower energizer includes the kidneys and the liver.
c. Functions of the triple energizers

- The upper energizer governs breathing, controls blood vessels, delivers
food nutrients to all body parts, and warms the skin, muscle and bone.
- The middle energizer facilitates digestion and absorption of food, and
transforms nutrients into energy and blood.
- The lower energizer discerns pure qi from impure qi, and excretes food
waste and metabolized fluids outside the body.

041
D. Meridians and Collaterals5
The meridians and collaterals are pathways connecting one acupuncture point to
another for the circulation of qi and blood in the biological response system. The
meridians are correlated with the five viscera and six bowels internally, and with
the skin externally. They are pathological response pathways along which energy,
yang qi, and blood circulate.
Meridian theory studies the meridian system’s physiological functions and patho-
logical changes, and also investigates the meridians’ relationship with the yin and
yang organs.
The Meridian is the English translation of the Korean word Gyeong-rak.

Gyeong
- means roads
- repensents the bigger pathways in the meridian system and major highways
vertically circulating across the human body;
- is also called a meridian vessel, and circulates through deep parts of the body.
Rak
- means complicated networks and webs;
- represents the smaller pathways in the meridian system and reaches every
single part of the body through web-like channels;
- is also called a collateral vessel, and circulates through the shallow parts of
the body.
Meridians are response pathways for qi and blood in the human body.
All the human parts mentioned here, such as five viscera and six bowels, eyes,
5
The meridians and collaterals are also called channels and networks; meridians; or channels, in short.
nose, mouth and ears, skin and hair, and muscles and bones are closely connect-
ed with one another through these pathways.
In the mountains, we see valleys; and in the valleys, we find streams. The meridi-
ans can be compared with the streams in the valleys since they flow between or
sometimes in and out of human parts.
At some places of the meridians, energy is concentrated. These locations are called
acupuncture points (which are the usual focus of acupuncture treatments).
The meridians include twelve standard meridians, eight extra meridians6, fifteen
collateral vessels7, twelve meridian divergences8, twelve meridian sinews9, and ter-
tiary collateral vessel10.
Overview of twelve standard meridians is given as follows:
- Main channels of the overall meridian system

- Twelve standard meridians correspond to the five viscera and six bowels, and
the pericardium (a total of 12 organs).
- They flow in three parts: the head, the trunk, and the limbs
- They are grouped into the hand meridians, foot meridians, yang meridians
6
Eight extra meridians refer to governor vessel, conception vessel, thoroughfare vessel, belt vessel, yin
heel vessel, yang heel vessel, yin link vessel, and yang link vessel.
7
Fifteen collateral vessels refer to the main collaterals derived from the fourteen meridians and togeth-
er with the great collateral of the spleen, fifteen in all.
8
Twelve meridian divergences refer to the divergent passages of the twelve main meridians going
deep in the body.
9
Twelve meridian sinews refer to the sinew systems attributed to the twelve meridians.
10
Tertiary collateral vessel refers to small branches of the collateral/network. It is also called grandchild
collateral vessel.

043
(which belong to the bowels and flow along the lateral parts of the limbs),
and yin meridians (which belong to the viscera and flow along the medial
aspects of the limbs).
The twelve standard meridians, composed of a total of 12 main channels, govern

the circulation of qi and blood in the human body. These main channels include
the greater yin lung meridian of hand (lung meridian, in short), yang brightness
large intestine meridian of hand (large intestine meridian, in short), yang bright-
ness stomach meridian of foot (stomach meridian, in short), greater yin spleen
meridian of foot (spleen meridian), lesser yin heart meridian of hand (heart
meridian, in short), greater yang small intestine meridian of hand (small intestine
meridian, in short), greater yang bladder meridian of foot (bladder meridian, in
short), lesser yin kidney meridian of foot (kidney meridian, in short), reverting
yin pericardium meridian of hand (pericardium meridian, in short), lesser yang
triple energizer meridian of hand (triple energizer meridian, in short), lesser yang
gallbladder meridian of foot (gallbladder meridian, in short), and reverting yin
liver meridian of foot (liver meridian, in short).
Among these 12 meridians, the lung meridian, pericardium meridian, and heart
meridian are called the three yin meridians of hand, which flow from chest to
arm, leading to the yang meridians of foot.
The large intestine meridian, triple energizer meridian, and small intestine merid-
ian are called the three yang meridians of the hand, which flow from arm to head,
leading to the yang meridians of the leg.
The stomach meridian, gall bladder meridian, and urinary bladder meridian are
called the yang meridians of the foot, which flow from head to leg, leading to the
yin meridians of the leg.
The spleen meridian, liver meridian, kidney meridian are called the yin meridians of
the foot, which flow from leg to abdomen, leading to the yin meridians of the arm.
The twelve standard meridians circulate in the following order:
The lung meridian the large intestine meridian the stomach meridian
the spleen meridian the heart meridian the small intestine meridian the
urinary bladder meridian the kidney meridian the pericardium meridian
the triple energizer meridian the gall bladder meridian the liver meridian
The followings are the flow and the function of each meridian.
1. Lung Meridian
The lung meridian, which has 11 acupuncture points, originates in the region
just above the umbilicus, passes below the clavicle, and travels along the medial
side of the tip of the thumb. This meridian is usually used to treat respiratory
diseases and diseases in the larynx, chest or lungs. It also treats diseases such as
cough and pain in the chest, shoulders and arms.
2. Large Intestine Meridian

The large intestine meridian, which has 20 acupuncture points, originates on
the tip of the index finger, passes through the intersection of the first and sec-
ond metacarpal bones, ascends along the radial side of the thumb, passes
over the shoulder, and crosses above the clavicle. It then travels downwards
to the large intestine while the branch channel travels upwards to the neck,
passes around the mouth, and ends at the side of the nose. This meridian
treats abdominal diseases, neuropsychiatric diseases, fever, diseases in the
eyes, mouth, teeth, nose and throat, abdominal pain, borborygmus, diarrhea,
constipation, dysentery, and pain in the hands and arms.

045
3. Stomach Meridian
The stomach meridian, which has 45 acupuncture points, starts from the side
of the nose, flows to the corner of the mouth, and runs to the angular part of
the mandible. It then flows downward to the nipple, travels along the anterior
side of the thigh, and reaches the patella. It continues further down along the
anterior border of the lateral aspect of the tibia to the deep acupuncture
point in the ankle, and reaches the tip of the second toe. There are several
branch channels, one of which travels to the mandible, ascending in front of
the ear, following the anterior hairline, and ending at the forehead.
In the chest, the meridian descends straight along the sternum and reaches
the stomach. This meridian mainly deals with diseases in the digestive, neu-
ropsychiatric, respiratory, and circulatory systems. It also treats gastric pain,
vomiting, borborygmus, abdominal dropsy, Bell’s palsy (deviated eye and
mouth), and epistaxis.
Gastric diseases send various signs to the meridian. For example, a problem in
the stomach results in various symptoms such as enormous pain in the ster-
num, chronic pain on both sides of the forehead, red rough (pimple-like)
spots around the mouth. Acute gastroenteritis can send spasms to the yang
brightness meridian, causing convulsions in the limbs.
4. Spleen Meridian
The spleen meridian, which has 21 acupuncture points, originates in the
medial aspect of the tip of the big toe, ascends to the depression near the
medial malleolus up to the medial aspect of the leg, and reaches the intersec-
tion with the stomach meridian. It then curves lateral to the midline to the
intercostals, space up to the second intercostals space, and leads to the heart
meridian.
Brach channels are located in the jaw. This meridian mainly governs diseases
in the digestive and urinogenital systems, gastric pain, belching, vomiting,
jaundice, dropsy, lethargy, and lower extremity pain.
5. Heart Meridian
The heart meridian, which has 9 acupuncture points, starts from the umbili-
cus, travels upward along the sternum, and runs across the chest to the axilla,
where it meets the spleen meridian. Then it flows along the medial aspect of
the arm, ending at the tip of the little finger.
Branch channels ascends to the face. Places where facial muscles move when
laughing, places of frequent pimple development, usual pockmark areas,
places where rouge is applied, and blushing areas of a consumptive patient are
all identical, since they are the places indicative of the conditions of the heart.
This meridian usually treats chest pains, diseases in the circulatory and neuropsy-
chiatric systems, heartaches, palpitations, sleeplessness, and pain in the sides.
6. Small Intestine Meridian

The small intestine meridian, which has 19 acupuncture points, originates
from the ulnar aspect of the tip of the little finger, travels all the way to the
shoulder, and intersects the urinary bladder meridian near the vertebrae.
Then it flows up to the face along the lateral aspect of the neck, ending anteri-
or to the tragus of the ear. Passing the shoulder, one of the branch channels
ascends to the face, while the other flows towards the abdomen.
This meridian mainly governs the small intestine in the abdomen, chest,
heart, throat ailments, fever, nervous diseases, and treats deafness, bloodshot
eyes, and throat pain.

047
7. Bladder Meridian
The bladder meridian, which has 67 acupuncture points, is connected with
the small intestine meridian and originates from the inner canthus of the eye.
Passing through the forehead, it flows up to the vertex, where it bifurcates
into two lines. One line reaches the temple and the other enters the brain.
The latter runs along the posterior aspect of the neck, and branches again
into two lines descending along the back and the side. One descends next to
the tailbone, and the other passes through the gluteal region. The two meet
at the popliteal fossa, descending along the posterior aspect of the gastrocne-
mius muscle and further to the posterior inferior aspect of the lateral malleo-
lus, and ending at the lateral posterior side of the tip of the little toe.
This meridian governs diseases in the urinogenital and respiratory systems,

and treats dysuria, enuresis, dysentery, eye pain, stuffy nose, and lumbago.
8. Kidney Meridian
The kidney meridian, which has 27 acupuncture points, begins beneath the lit-
tle toe, runs along the middle of the sole, travels behind the medial malleolus
and encircles the malleolus. Ascending along the medial side of the leg, it trav-
els to the superior border of the symphysis pubis and runs up to the clavicle.
This meridian mainly governs diseases in the urinogenital and respiratory, and
digestive systems, and treats tinnitus, lumbago, and irregular menstruation.
9. Pericardium Meridian
The pericardium meridian, which has 9 acupuncture points, originates in the
chest where it is connected to the kidney meridian. It passes through the
anterior side of the shoulder and travels along the medial aspect of the arm.
Entering the palm, it reaches the tip of the middle finger.
This meridian governs the chest, heart, and diseases in the circulatory and
neuropsychiatric systems, and treats heartaches, palpitations, suffocating sen-
sations in the chest, weakened hearts, palpitations, and mental diseases.
10. Triple Energizer Meridian

The triple energizer meridian, which has 23 acupuncture points, starts from
the ulnar aspect of the tip of the ring finger, runs along the lateral aspect of
the upper arm, and reaches the shoulder region. It then runs along the pos-
terior border of the ear, ending at the lateral end of the eyebrow. The
branch channel crosses over the shoulder and flows down to the chest.
This meridian governs cardiopulmonary diseases and diseases in throat, eyes

and ears. It also treats tinnitus, deafness, throat pain, and bloodshot eyes.
11. Gallbladder Meridian

The gall bladder meridian, which has 40 acupunctures points, originates
from the outer canthus of the eye and ascends to the corner of the forehead.
Traveling along the lateral side of the head and the posterior aspect to the
ear, it runs down to the highest point of the shoulders. From there it further
descends to the axilla, enters the chest, descending along the side. It then
follows the anterior aspect of the lateral malleolus, ending at the lateral side
of the fourth toe’s tip.
This meridian governs the chest and rib sides, liver and gall bladder diseases,
temporal regions, and otitis. It also treats the bitter taste in the mouth, vom-
iting, vertigo, migraine, and eye pain.

049
12. Liver Meridian
The liver meridian, which has 14 acupuncture points, begins from the lateral
side of the big toe, travels upward to the anterior aspect of the medial malle-
olus, and ascends along the medial side of the leg. It curves in the abdomen
and chest, and then runs up to the head, ending at the tissue surrounding
the eye.
This meridian deals with the urinogenital organs, and liver and gall bladder
diseases. It treats eye pain, lumbago, nausea, and dysuria.
E. Essence Qi Spirit
Essence, qi, spirit, blood, and fluid and humor are the basic constituents of life in
TKM. Essence is the fundamental substance that builds up the physical structure
and maintains bodily function. Spirit is the life-purifying mind. Qi is the life ener-
gy that flows within the human body as well as to its functional activities. Blood is
the extended concept of biological substances which includes blood, a red fluid
which circulates through the blood vessels, that nourishes and moistens the
whole body. Fluid and humor is a general term for all kinds of normal fluid in the
body, except the blood.
1. Essence
TKM regards essence as the basic building block of the human body and the
driving force of life activities. Innate essence refers to that inherited from par-
ents at birth, whereas acquired essence means the essential nutrients that are
digested and absorbed from food. Therefore, essence is fundamental for a
human being to lead a human life.
1) Functions of Essence
a. Essence governs reproduction and growth.
When a human being is conceived, essence given by the parents is formed
in the human being. Based on this essence and nutrients supplied from the
mother’s body, the human being begins the formation of the brain, bone,
muscle, skin, flesh, and hair. In other words, essence is the essential sub-
stance that exists before the human body differentiates into brain, bone,
muscle, skin, flesh, and hair.
The following is an excerpt from Hwangjenaegyeongsomun (Chinese

Medical Text Called Inner Canon of Yellow Emperor). It indicates how
essence governs the growth and development of the human body.
The stages of a woman’s life (age increases by a factor of 7)
At age 7(7*1), milk teeth are replaced and hair grows as the kidney qi flour-
ishes;
At age 14(7*2), starts menstruation as the conception vessel begins to flow;
At age 21(7*3), growth reaches its peak;
At age 28(7*4), bones and sinews turn solid, the hair growth peaks, and
body matures;
Women aged between 21 and 28 are in the healthiest state and at a mar-
riageable age;
At age 35(7*5), complexion loses some of its radiance and hair begins to shed;
At age 42(7*6), complexion loses all of its radiance and hair turns gray;
At age 49(7*1), stops menstruating and becomes sterile as the conception
vessel becomes deficient.
The stages of a man’s life (age increases by a factor of 8)
At age 8(8*1), milk teeth are replaced and hair grows as the kidney qi flourishes;
At age 16(8*2), begins to have wet dreams and consequently the essential qi
goes out. As the balance of yin and yang is achieved, the man becomes potent;
At age 24(8*3), muscles and sinews become solid and growth reaches its peak;

051
At age 32(8*4), muscles and sinews become the strongest, and the growth
of the flesh peaks;
Therefore, men aged between 21 and 32 are at a marriageable age.
At age 40(8*5), starts to shed hair and the teeth grow weaker as the kidney
qi weakens;
At age 48(8*6), complexion loses some of its radiance and hair turns gray as
the yang qi weakens;
At age 56(8*7), muscles and the body become weaker as essence runs dry;
At age 64(8*8), begins to lose teeth or hair.
Essence, as is seen, plays a critical role in the growth and development of
human beings.
b. Essence enlivens the brain.

This means that essence is physical fundamental to the mental activities of
human beings.
c. Essence is associated with the preventive capacity against diseases.

Essence expresses abundant vitality or represents vital materials. It serves as
the prevention against the pathogenic qi which causes diseases. In other
words, the abundance of energy strengthens vitality and adaptability, which
make it hard for pathogenic qi to infiltrate into the body. The lack of ener-
gy, however, weakens vitality and adaptability, opening the way for patho-
genic qi to infiltrate into the body and resulting in frequent incidence of dis-
eases.
2. Qi
1) Classification of Qi in TKM
a. Ancestral qi
Ancestral qi is stored in the chest and serves as the dynamic force of blood
circulation, respiration, voice, and bodily movements. It is also referred to
as pectoral qi.
b. Defense qi
Defensive qi moves outside the vessels, protecting the body surface and
warding off external pathogens.
c. Nutrient qi
Nutritive qi moves within the vessels and nourishes all the organs and tis-
sues.
d. Visceral and bowel qi

Visceral and bowel qi enables the viscera and bowels to perform their activi-
ties. To be more specific, it can be classified into liver qi, heart qi, spleen qi,
lung qi, stomach qi, gallbladder qi, etc., according to the five visceral and six
bowels.
e. Middle qi
Middle qi refers to the qi of the middle energizer.
f. Meridian qi
Meridian qi flows through the meridians and is also called collateral qi.
g. Pathogenic qi
Pathogenic qi leads to diseases of the human body. It is classified into cold
qi, damp qi, hot qi, fire qi, dry qi, etc.
h. Healthy qi
Healthy qi is a combination of the innate qi and the acquired qi and serves
as the physical substrata and dynamic force of all vital functions

053
2) Functions of Qi
a. Promoting
Qi promotion refers to the function that provides the active, vital essence
necessary for the growth and development of the human body and per-
forms the physiological functions of the organs, meridians and tissues. In
addition, qi promotes the formation and circulation of blood and supports
the metabolism of body fluid. If there is a deficiency of qi, its promoting
functions are weakened.
b. Defending
Qi resists the entry of pathogenic qi into the body, defends against its attack
and maintains healthy physiological functions.
c. Containing
Qi consolidates and retains the body's substances and organs by holding
everything in its proper place. This function controls blood and stops it
from overflowing out of the blood vessel. It also controls urine, sweat,
and seminal fluid and manages their moderate discharge out of the
body.
d. Warming
Qi contains heat energy for the body. It warms the body and keeps it at
a constant temperature so normal physiological functions can take
place.
e. Transforming
Qi has a transformation function, which is important for the metabolism of
fundamental substances. This function transforms substances in the body
into essence or vital energy. For example, certain actions of qi allow food to
be changed into food essence, which is in turn transformed into different
types of qi and blood. Indigestible food and waste are also transformed by
qi into urine and stools for excretion.
Depending upon its origin, location, and function, qi is named differently.
Whatever name it may be given, each is closely related, combined and com-
plemented to one another.
3. Spirit
In a narrow sense, spirit refers to mental activities, referring to mentality, con-
sciousness, thinking and feeling such as ethereal soul, mind, ideation, corpo-
real soul and will. In a broad sense, spirit refers to vital activities, including the
regulation of the appearances of the physiological conditions present in the
body. Spirit is very important for visual examination, and is one of the major
criteria for diagnosis. Abundant spirit represents active and favorable func-
tions of the five viscera, while dispersed spirit shows the lack of energy inside
the viscera and unfavorable condition.
F. Disease Cause Patterns
- External Six Excesses: Wind, Cold, Summer Heat, Dampness, Dryness, Fire.
They are related to the seasons or working environment. For example, gen-
erally wind diseases are related to spring, summer-heat diseases are related
to summer, damp diseases are related to late summer and early autumn, dry
diseases are related to autumn, and cold diseases are related to winter. In
addition, people who live for a long time in a damp environment tend to be
easily attacked by pathogenic damp, and those who work long in an envi-
ronment of high temperature tend to be easily attacked by pathogenic dry-
heat or pathogenic fire.

055
- Seven Emotions: Joy, Anger, Anxiety, Pensiveness, Grief, Fear, Fright.
It is believed that certain organs are related to emotional activities, i.e. the
heart is related to joy, the liver to anger, the spleen to pensiveness, the
lungs to anxiety and the kidneys to fear.
- Others: food, tiredness, traumatic injury, tiredness, parasites, phlegm-fluid

retention, extravasated / static blood, etc.
1. Causes of a Disease by External Six Excesses

1) Wind
a. Pathogenic wind leads to all kinds of diseases.
The degree to which pathogenic wind may lead to diseases is so extreme-
ly large that it can infiltrate into the body in combination with other
kinds of pathogenic qi. Wind always blows around us irregardless of the
weather.
b. It damages the upper human body.

Since wind tends to blow lightly in the air, it often damages the upper
human body. Upward and outgoing dispersion of pathogenic wind is relat-
ed to a yang pathogenic factor. It causes headache, dizziness, etc. and
opens the skin and hair, and interstices to produce sweat and make people
averse to wind.
c. The location of a disease is not stagnant and even migratory.

Diseases caused by pathogenic wind are not stagnant at all and have a ten-
dency of moving around the body. Pathogenic wind is characterized by
rapid change, giving rise to abrupt onset, migrating pain and fluctuating
symptoms. Flare-ups of rheumatic joint pain are associated with pathogenic
wind and are called wind arthralgia or migratory arthralgia.
d. Pathogenic wind is rapidly changeable.
Skin rashes of rubella, for example, occur abruptly and variably around the
body. Wind stroke is also characterized by sudden onset, and lingering and
changeable nature.
2) Cold
a. Cold is a pathogenic yin which usually injures the body's yang qi.
Being a pathogenic yin, cold tends to impair yang qi. Cold has a function of
opposing and controlling yang. Under its excessive control, however, it can
damage yang. As a result, if yin is much stronger than yang, it may induce
body cold and coldness in the limbs, associated with yin qi, because of a
deficiency of yang qi.
b. Cold tends to congeal and stagnate.

When cold gets stuck in the body, the flow of qi is blocked, causing blood
to congeal and frequent body pains to occur. It can be compared with the
formation of ice from water.
c. Cold tends to contract and shrink.

If pathogenic cold infiltrates into the body, it produces muscle cramps and
pains in the bones and joints through the contraction and shrinking of a qi
circulation. If pathogenic cold reaches skin and hair, and interstices, pores
may contract, causing fever, aversion to cold, absence of sweating, and
numbness and paralysis. In addition, if pathogenic cold reaches muscles
and meridians, it may cause numbness or paralysis.
3) Summer Heat
a. Summer heat belongs to the yang evils and is hot like fire.
Since summer heat belongs to a hot qi like fire in nature, it is a pathogen-
ic yang. If pathogenic summer heat reaches the body and causes dis-

057
eases, its major symptoms are usually high fever, thirst, profuse sweating,
etc.
b. Pathogenic summer-heat often mingles with pathogenic dampness.

Summer heat is most active during the summer, in particular the rainy sea-
son, in the year. So pathogenic summer heat often combines with damp-
ness.
c. Summer heat wears qi out and damages fluid and humor.

Pathogenic summer heat is characterized by ascension and dispersal, and
can consume qi and impair fluid and body.
4) Dampness
a. Pathogenic dampness is heavy and turbid.
Pathogenic dampness is associated with heaviness and turbidness. As for
heaviness, if people are taken ill by pathogenic dampness, they develop
symptoms which are heavy and lethargic in the head and the body. Since
clear yang fails to ascend if pathogenic dampness infiltrates into the body,
it causes a heavy feeling in the head, a languid feeling in the body, and a
benumbed and painful felling in the limbs.
As for turbidness, if people are taken ill by pathogenic dampness, they
develop symptoms which are dirty and turbid - a dark complexion with
gummy eyes, loose bowels, cloudy turbid urine, wet tumor, etc.
b. Dampness is related to stickiness and stagnation.

Dampness has a tendency of being sticky and stagnant. When disease
occurs due to dampness, it is difficult to cure and long to cure.
c. Dampness belongs to pathogenic yin and tends to block the flow of qi and
injure yang qi.
Since dampness is sticky and stagnant, it causes a poor circulation of qi
and injures yang qi.
5) Dryness
a. Dryness tends to damage the lungs.
The lungs prefer brightness and glossiness but dislike dampness, and even
less dryness. Pathogenic dryness enters the nose and / or mouth and easi-
ly injures the lungs. If the lungs lose glossiness due to dryness evils, it
causes symptoms of a dry coughing, heavy coughing, blood in the sputum,
breathlessness, and pains in the chest, etc.
b. Dryness easily impairs fluid and humor.

Pathogenic dryness has a dry and rough nature and easily impairs fluid and
humor. It is a clear and dry qi and can consume fluid and humor when it is
excessive. Excessive consumption of fluid and humor, in turn, can cause
symptoms of a dry nose and mouth, dry throat and thirst, constipation,
frequent urination and dry, withered or wrinkled skin, etc.
6) Fire
a. Fire tends to flame upwards in the body as one of pathogenic yangs.
Yang is usually mobile and moves upward. Fire belongs to pathogenic yang,
because of the nature of blazing up. If pathogenic fire injures the body, it
causes the symptoms of high fever, aversion to heat, dry mouth and profuse
sweating, etc.
b. Fire burns and consumes fluid and humor

Pathogenic fire tends to consume fluid and humor and cause the deficiency
of fluid and humor in the body. The symptoms are usually associated with
dry mouth, thirst, overindulgence in cold food and drink, a small amount of
urination, dry stool, etc.

059
c. Fire may stir up the blood.
Excessive fire causes heat and excessive heat causes wind. Heat and wind
cause blood to stir up, resulting in high fever, twisted limbs, peaked eyes,
stiff neck, etc. In addition, pathogen of fire heat triggers a rapid flow of
blood and, in severe case, bleeding.
2. Causes of a Disease by Seven Emotions

1) Joy
Joy means that the heart is joyful. When one is joyful, one feels refreshed and
enjoys a state of good health because of a smooth flow of qi and blood. When
one is excessively joyful, the heart qi scatters and can no longer be stored,
resulting in mental disturbance.
2) Anger
Anger means that one gets indignant and feels uneasy, when one is faced
with unreasonable situations or things do not go on smoothly. This may
cause liver qi to rise to the head and make one angry. Excessive anger may
cause liver qi to lose the function of the liver. The liver qi ensures the free
movement of qi and prevents qi stagnation, and also causes blood to flow
upward along the qi. Stagnated qi may block the ears, eyes, mouth and nose
and make hands and feet cold, resulting in sudden fainting.
3) Anxiety
Anxiety refers to a state of gloom or depression. When one feels excessive
anxiety, it may consume qi and cause damage to the lungs.
4) Pensiveness / Thought
Thought requires the concentration of qi and a lot of mental effort. If one
thinks too much, it can block a smooth flow of qi and cause damage to the
transporting and transforming function of the spleen.
5) Grief / Sorrow
Grief is an emotion arising from sorrow, agony and pain. When one feels
excessively sorrowful, it may consume qi and cause damage to the lung
qi.
6) Fear
Fear means being afraid of something. It occurs when one is mentally over-
strained and too much frightened. Extreme fear may cause the kidney qi to
sink, resulting in incontinence of urine and stools.
7) Fright
Fright is an emotion that occurs when one is suddenly frightened by some-
thing. Unexpected sudden fright makes one restless and perplexed, resulting
in mental confusion.
3. Other Disease Causes

1) Damage by Food
a. Excessive Eating or Drinking
Excessive eating, excessive drinking, or starvation may cause a disease.
b. Unsanitary Food
Unsanitary food may cause diseases of the stomach and bowels. Eating bad
/ rotten food can lead to vomiting, diarrhea, a stomachache, etc.
c. Unbalanced Diet
An unbalanced diet can cause the lack of nutritional elements or unbal-
anced combination of yin and yang of the body, resulting in a disease.

061
2) Damage by Overexertion and Fatigue
a. Body Exhaustion
The body exhaustion can cause damage to yang qi, particularly to the
spleen and stomach, causing a reduction of qi, a lassitude of the limbs,
aversion to speech, shortness of breath with movement, and mental tired-
ness
b. Excessive Sexual Activities

Too much sex may consume the kidney essence, resulting in the powerless-
ness of the loin, knees and thighs, tinnitus (ringing in the ears), dizziness,
involuntary seminal emission, irregular menstruation, amenorrhea, and
vaginal discharge.
c. Mental Tiredness
Mental tiredness can lead to a wide range of disease symptoms depending
upon the state of the body qi caused by the above-mentioned seven emo-
tions.
3) Phlegm-fluid Retention
Phlegm-fluid retention in any part of the body is caused by poor circulation,
and is a symptom of disease.
a. Definition
It is a combined word of phlegm and fluid, meaning poorly circulated impurities.
- phlegm: something thick and sticky
- fluid: something thin and watery
b. Formation
Phlegm-fluid is formed by the poor circulation of fluid and humor, because
of cold, heat, and fire evils, following the dysfunction of the spleen, lung,
kidney, and triple energizer.
c. Symptoms
- dizziness
- nausea and vomiting
- shortness of breath
- palpitation
- fainting in a severe case
4) Static Blood
Static blood refers to a pathological product of blood circulating poorly or
accumulating in the interior. It is called blood amassment.
a. Major Causes of Static Blood
- qi deficiency
- qi stagnation
- blood heat
- blood cold
- bleeding caused by traumatic injury or others
b. Symptoms of Static Blood

- pain, swollen lump, bleeding
G. Examination and Diagnosis
The medical examination of TKM is broadly divided into examination and diagno-
sis. Examination is the process of gathering individual symptoms that a patient
shows. Meanwhile, diagnosis is to generalize and analyze relative information and
conclude the general disease. Then the cause and course of the disease are fol-
lowed in order to decide treatment courses. Appropriate drugs, acupuncture,
moxa cautery, and physical therapy are then prescribed for treatment.

063
Among the main examination methods of oriental medicine are inspection, listen-
ing and smelling examination, inquiry and palpation.
1. Inspection
As one of the four diagnostic examinations, inspection refers to how to observe
a patient’s facial expression, complexion, mental state, physical condition, etc.
Observation of facial colors indicates the nature of the disease and conditions
of the five viscera and six bowels. Also, the degree of skin luster represents
conditions of the visceral functions and is important in determining convales-
cence as well as the seriousness of disease. One of the most important in
inspections is a tongue diagnosis.
1) Tongue Diagnosis
This is to examine the disease by observing the tongue. A TKM doctor exam-
ines a patient’s entire tongue and the change of its coating, which white, gray,
or yellowish brown. Since the tongue represents conditions of visceral func-
tions and qi and blood, it is very important in determining the seriousness
and convalescence of disease. The coating of the tongue - a thin layer of
moss-like material - represents overall conditions of the stomach. On its
observation, a doctor can examine the function of the stomach and bowels
and the cause, nature, and location of the disease, as well as judge the conva-
lescence of disease.
The condition of the tongue tells the function of the heart and spleen. A taste
function can be competently performed if heart qi is in harmony because the
qi flows into the tongue. Taste functions go on smoothly, if spleen qi is in har-
mony because it runs through the cavity. Therefore, it can be assumed that
something is wrong with the heart and spleen, if the tongue is rough, taste
organs are atrophied, and taste functions are reduced.
The color of the tongue coating is white in a slight or mild disease. According to
the symptom, it represents deficiency pattern caused by deficiency of the healthy
qi, cold pattern caused either by insufficient yang qi or by an acceleration of yin
qi, and dampness pattern resulting from dampness in the stomach and bowels.
If the color of the tongue coating is yellow, it indicates retention of heat in

the interior, febrile disease, and ulcer in the stomach, bowels, and duode-
num. If the color of the tongue coating is light black, it indicates the lack of
fluid and humor due to extreme retention of heat. The color of the tongue
coating is thick black, when a chronic or critical febrile disease is present.
TKM does not regard the tongue as an organ that functions just in talking and
eating. Examination through the tongue tells the seriousness, progress and
decline of the diseases, and the required convalescence. It also helps under-
stand the strength and weakness of body’s resistance, and the location, cause
and symptoms of the disease.
2) Tiger's Mouth Diagnosis

In TKM, pulse diagnosis, done by checking the condition of the pulse on the
wrist, is commonly used for adults. However, Tiger’s Mouth diagnosis, which
is named after the hand shape resembling a tiger’s mouth with the thumb
and index finger joined together during examination, is used for children
under 3 years of age instead, as a way of examining Tiger’s Mouth in order to
make diagnosis.
Tiger’s Mouth diagnosis is done by taking the tip of the child's index finger
and rubbing it from the palm to the hand tips several times. As a result, blood
vessels appear. Diagnosis is made through an observation of the length,
color, and shape of the blood vessels. There are three bars for the three seg-

065
ments of the index finger - wind bar for the proximal segment of the index
finger, qi bar for the middle segment of the index finger and life bar for the
distal segment of the index finger.
The reasons for observing in such a way are as follows:
First is to make the examination of the child more convenient. It is not easy
to use various kinds of examination methods accurately since children are
scared easily, cry, and make a fuss by moving around. Second, it is not easy to
have children examined at the wrist as adults are. Third, the fingerprint that
appears here can replace an examination of the pulse because it represents
the side branch of the pulse that can be felt at the wrist.
As a result of the examination, the disease is mild if the blood vessel is found
at the wind bar, and severe if it is found at the qi bar. Also, the disease is dan-
gerous and hard to cure if the vessel is seen at the life bar. It is especially criti-
cal if the vessel appears as far as the fingernail.
2. Listening and Smelling Examination

The listening and smelling examination is a diagnostic method through vari-
ous kinds of strange changes in sounds and smells. That is, listening is a diag-
nostic method in which a doctor listens to a patient’s speech, respiration,
cough, etc. Smelling is a method to make a diagnosis of the excretions, secre-
tions and abnormal odors emitted from a patient’s body
3. Inquiry (Questioning)
As one of the four diagnostic examinations, inquiry, or questioning, is a way of
examining diseases by asking a patient or his or her guardian about the onset
and duration of the disease, its medical history, its present symptoms, and
other relevant complaints. A patient himself knows best about his and his fam-
ily’s medical history, the symptoms he feels, and his health condition at ordi-
nary times. Therefore, it is very important to ask a patient or his / her
guardian directly about how he feels.
Inquiry is required when a patient feels symptoms and physical symptoms are bare-
ly noticeable, or when the disease is caused by an emotional factor. A doctor can
discover an aspect of a disease that must be examined by focusing on a patient’s
symptoms and complaints. In inquiry, visible symptoms are the most important
because they are significant clinical clues to discerning what the problem is.
With inquiry, a practitioner asks a patient not only about the location, nature,
seriousness, cause and duration of the disease and its incidental symptoms
but also about food, sleep, urine and stools. Then he makes a diagnosis.
4. Palpation
After several thousands of years of research and investigation, and the healing
of perhaps millions of patients, the theory and practice of Palpation has accu-
mulated abundant proof. It is divided into pulse diagnosis, which is made the
pulse and body palpation which. As one of the four diagnostic examinations, it
is a way in which a doctor checks for pathological changes by touching the
body surface with his / her hands or fingers. The pulse is then taken by press-
ing the skin, hands, feet, chest, abdomen and other areas of the body.
1) Pulse Diagnosis
Pulse diagnosis is one of methods of observing the nature and condition of
the pulse. The doctor presses the tips of his index, middle, and ring fingers on
the wrist where the radial artery throbs. There are three sections over the

067
radial artery for feeling the pulse - the bar (gwan) which is just central to the
radial styloid at the wrist, where the tip of the physician’s middle finger is
placed, the chon (inch) which is next to it on the distal side where the tip of
the physician’s index finger rests, and the cheok (cubit) which on the proxi-
mal side where the tip of the physician’s ring finger is placed. At each of the
three sections, the nature and condition of the pulse are examined carefully
by gradually the strength in the fingers.
The pulse can be divided into tens of types in terms of its frequency, shape,
strength, and others but usually into eight types of main pulses - floating,
sunken, slow, rapid, slippery, rough, string-like, and tight.
A doctor diagnoses a patient’s condition and the disease depending on pulse

diagnosis, and determines how to cure. He judges whether his treatment was
appropriate when he compares the pulses before and after the treatment.
Pulse diagnosis plays a very important role in the

examination of patients in TKM. However, there are
some patients who tend to estimate the doctor's
ability only by pulse diagnosis, neglecting many
other methods. They need to get rid of this wrong-
Pulse Diagnosis
ful attitude to prevent mistaken diagnoses and to
cure their own disease.
By analyzing the patient’s symptoms through the above-mentioned diagnostic

examinations, a doctor accurately understands the patient's conditions and
then decides appropriate treatment methods.
This method of analyzing data and categorizing it into basic types is referred
to as pattern identification or syndrome differentiation. The fundamental and
guiding principles, including yin and yang, exterior and interior, cold and
heat, and deficiency and excess, are referred to as the eight principles.
5. Instruments for Diagnosis and Treatment in TKM

In TKM, a doctor examines a patient with inspection, listening and smelling,
inquiry and palpation. When these types of diagnosis are not available for
complete examination, however, other methods are used.
As modern medical science uses the X-ray, MRI, CT, ultrasonography, EKG,
blood tests, and urine analysis, so TKM doctors use high-tech equipments
such as neuro-meter / skin resistance monitor, meridian pathway diagnosing
device, undulate examination device, acupuncture point detector, and obesity
measuring instrument. The neuro-meter is used to measure the strength of
very small electrical impulses that flow through
the 12 meridian pathways of the human body.
Its purpose is to control the deficiency and
excess of the five viscera and six bowels through
drugs, acupuncture, or electro-stimulation, Skin resistance checker
depending on the results.
The meridian pathway diagnosing device is a more advanced machine than

the neuro-meter. Minute electrical impulses that flow through the human
body, especially in the 12 meridian pathways, are measured. This aids in the
diagnosis of the cause and phenomenon that have occurred in the body,
which have caused the disease. This is a device that distinguishes the differ-
ence between minute electrical impulses and resistance found on the skin,
and also systematically studies changes in the meridian pathways and
acupuncture points. In addition, it is an important measuring device that con-
firms the academic values and meaning of acupuncture and detects the defi-

069
ciency and excess of the five viscera and six bowels. This device is very effec-
tive in curing the five viscera and six bowels by controlling their deficiency
and excess when acupuncture is applied or drugs are administered.
The undulate examination device is used in wave examination. Wave examina-

tion is one of the newer diagnosis methods of TKM. People, healthy or weak,
all have their own unique waves. The undulate examination device uses this
basic principle to induce waves by drugs and creates waves of a healthy per-
son. It is the high-tech diagnosis method that helps recover from disease and
maintain health.
The obesity measuring instrument is a device that measures not only the
amount of fat in the skin, muscles, and abdominal cavity but also the concen-
tration of protein and water content by sending a certain type of electric cur-
rent to both hands and feet.
Examination and treatment will be studied and developed with the use of
these instruments in the future, leading to the further development of TKM.
Undulate examination device
Obesity measuring instrument Acupuncture point detector
H. Pattern Identification
Pattern identification is a process of analyzing and examining the cause, nature,

location and change of a patient’s disease, also called syndrome differentiation.
This depends on the organic relationships among the symptoms gathered from
the four methods of inspection-listening and smelling, inquiry, palpation and
data.
1. Types of Pattern Identification

1) Eight-Principle Pattern Identification
This is the categorization of patterns according to yin and yang, cold and
heat, exterior and interior, and deficiency and excess.
2) Visceral Pattern Identification

This is the categorization of patterns according to pathological changes of the
viscera and bowels.
3) Pattern Identification of Qi-Blood and Fluid-Humor

This is the categorization of patterns according to the condition of the qi and
blood, and fluid and humor
4) Six-Meridian Pattern Identification

This is the categorization of patterns according to the six meridians - greater
yang, yang brightness, lesser yang, greater yin, lesser yin and reverting yin.
5) Defense, Qi, Nutrient and Blood Pattern Identification

This is the categorization of disease patterns according to the external, inter-
nal and physiological relationships of the defense system, qi, and nutrients in
the blood.

071
6) Triple Energizer Pattern Identification
This is the categorization of patterns according to the theory of the triple
energizer - upper, middle and lower energizer.
7) Disease Cause Pattern Identification

This is the categorization of patterns according to the causes of disease.
2. Comparison of Pattern Identifications of TKM and Disease

Names of Western Medicine
TKM makes its primary pattern identification according to the eight-principle
pattern identification after gathering information through the four examina-
tions, and forms a final analysis through the visceral, six-meridian, triple ener-
gizer, and constitutional pattern identifications. Western medicine goes
through visual inspection, history-taking, auscultation, palpitation, and patho-
logical tests such as blood, X-ray, ultra-sonography, and urine analyses to con-
firm the illness, discover the pathogen, and determine the disease’s name.
There is a difference between pattern identifications of TKM and disease

names of Western medicine.
For example, there is a patient with a stuffy and runny nose.

The Western doctor, first, examines the patient's nose condition closely. Then, he
observes inside the nose with medical instruments and confirms that there is an
inflammation in the nose mucosa. If there are no disorders other than an inflamma-
tion, he diagnoses it as rhinitis. This means that there is an inflammation in the nose.
The Oriental doctor is interested in why such a symptom occurs in the nose. He
analyzes primarily how the syndrome is related to the eight-principle pattern
identification. If the patient’s nasal mucus is white, the syndrome is related to
cold, exterior and yin. The doctor analyzes how the nose is related, secondarily,
to the visceral pattern identification and confirms the condition of the lungs. If
the result of the pattern identification is revealed as a lung cold pattern, he ana-
lyzes whether the pattern is related to other causes. After checking whether the
pattern is due to the innate weakness of the lungs or the heart disorder, he
finally determines whether the pattern is a lung cold pattern or not.
The pattern or syndrome of TKM is determined by a holistic analysis of the

condition of the whole body and the fundamental causes of the disease. It is
not greatly interested in detailed changes of local lesions. The disease naming
of Western medicine is a concept that demands strictness in small changes of
local lesions instead recognizing the discordance of the whole body.
3. Eight Principle Pattern Identification
1) Yin and Yang
Yang Patterns Yin Patterns

lies toward the outside lies toward the wall
opens eyes and likes brightness closes eyes and likes darkness
likes to meet people does not like to meet people
lies straight and stretches hands and feet curls up, lies on his stomach or side
light body, but troublesome mind peaceful mind but heavy body
Is talkative and breathing is rough Is quiet, breathing is weak
Has large, strong voice Has weak, faint voice
desires refreshing things desires warm things
Is thirsty and continuously drinks water Has no thirst
Has red urine and constipation Has clear urine
Has yellow and thick coated tongue Has thin and white coated tongue
Has fast, strong pulse Has weak, slow pulse
Has heated body Has cold body
Has warm hands and feet Has cold hands and feet

073
2) Cold and Heat
Cold Patterns Heat Patterns

Has no thirst, or no desire for water Is thirsty and drinks water frequently
although thirsty
desires warm water desires to drink cold water
Has cold hands and feet Has heat in hands and feet
Has pale face color Has redness in face color
Has clear urine and easy discharge of urine Has reduced and deep-colored urine
Has watery feces, excretion of undigested food Has hardened, clumped feces
Has white, lustrous coated tongue Has yellow, dry coated tongue
Has slow pulse Has fast pulse
pain is relieved by warmth pain is relieved by coldness
pain increases by coldness pain increases by warmth
Has cowering attitude Has an active attitude
Is chilled Has a high fever
3) Exterior and Interior
External Patterns Internal Patterns

Has an aversion to cold, fever, Has a high fever, agitation, thirst, reddish
headache, generalized pain, aching pain urine, diarrhea, stomachache, sunken
of the limbs, stuffy nose, floating pulse pulse
There is a short progression of disease, There is a slow and lingering progression

new disease (acute disease) of disease, old disease (chronic disease)
There is a simultaneous occurrence of Has either fever or aversion to cold

fever and aversion to cold
There is no significant change in coated Has a significant change in coated tongue

tongue
4) Deficiency and Excess
Deficiency Patterns Excess Patterns

fatigued not particularly fatigued
short breathing rough, heavy breathing
cold skin everish skin
soft stool tight abdomen
loss of appetite fine appetite
thin, weak pulse strong pulse
weak movement massive movement
pain is relieved when pressed with the hand pain increases when pressed with the hand
low, weak voice high, strong voice
passive, lukewarm attitude active, lively movements
I. Four-Constitution Medicine / Sasang Constitutional

Medicine
Four-Constitution Medicine is a constitutional medicine that categorizes peo-

ple into four types - greater yang, greater yin, lesser yin and lesser yang - and
diagnoses and treats diseases, according to the person’s constitution.
This type of medicine is one branch of TKM, and was initiated by Lee Je-ma, a
Confucian of the late Joseon, of the late 19th century; Korea took great pride in
this medicine. Lee discovered constitutional medicine, while making strenuous
efforts to cure his own illness.
His theory grasps the large differences between the functions and characteristics
of the viscera and bowels. This helps the doctor to analyze and observe the
patient’s appearance, disposition, disease pattern, etc., categorize the constitu-
tion, and then present a treatment method for the appropriate constitution.

075
1. Classification by Appearance
1) Greater Yang Person:
- clear-cut in features and not fat
- big in the head and the scruff of the neck
- well-developed in the upper parts of the chest
- small in buttocks and slim the waist
- instable in a standing posture due to weak legs
- hard to walk or stand long due to a weak lower part of the body
2) Lesser Yang Person

- seemingly imprudent due to quickness of speech and deportment
- developed and full in the part of the chest
- poor in buttocks and seemingly lonely in a sitting posture
- swift of foot due to the lightness in the lower part of the body
- big in the eyes and cheerful in the voice
3) Greater Yin Person

- tall and fat (often thin but sound in the skeleton.)
- week in the scruff of the neck
- big and the hands and feet, and clear-cut in the contour of the face
- full-grown in the waist and steady in a standing posture
- hard in the eyes and hard-featured in the looks
- sweating while eating cold-boiled rice
- drinking cold water although it is cold
4) Lesser Yin Person

- small and thin in build and weak in form
- the upper part of the body is developed in a more balanced way than the lower part.
usually short
- weak and seemingly lonely in the posture around the chest
- many people walk with their head drooped
- big in buttocks and stable in a sitting posture
- generally good-looking - little sweating - averse to cold food
2. Classification by Disposition
1) Greater Yang Person:
- decisive but likely to be dictatorial
- sociable but likely to get angry when things fall short of his / her expectation
- tries always to move forward, not step back. bold, positive and manly
- has his / her own way in everything and doesn’t repent. self-righteous,
almost planless and not minute
2) Lesser Yang Person:

- cheerful and brisk
- open and candid, full of the spirit of chivalry and service
- week in endurance, likely to get tired of everything and give up readily
- good at planning and promotion. active and confident in everything
- always anxious lest something should go wrong because he or she tends to
start businesses too readily
- short-tempered and likely to bring business to a successful end, rather than a
good beginning
- apt to conduct business impulsively regardless of public or personal affairs
3) Greater Yin Person:

- generally not talkative and active in sports
- steady, calm and strong in a desire for accomplishment
- never gives up - careful and thoughtful
- conservative and averse to change. indifferent to others’ business
- tends to cling to one’s own

077
- fond of contemplation, shy and apt not to express his / her opinion positively
- jealous and unable to reconcile
- docile and calm. circumspect and gentle
- too careful. very anxious
- introspective and has a weak drive
- minute and calm. averse to others’ interference
- likely to live in ease and averse to adventure
3. Classification by Constitution
good bad critical

Greater Yang Much urine and Sputum or foam It is hard to swallow food.
Person: smooth urination frequently flows Likely to vomit even after
out. swallowing.
Even without 2 or 3 days

Lesser Yang The discharge of Stools are not discharge of stools, the
Person
stools is soft. discharged chest feels tight and
painful.
Greater Yin No or little Diarrhea lasts and the

Person Sweating is good.
sweating abdomen feels tight.
Lesser Yin Diarrhea does not stop and

Person Food digests well. Much sweating the abdomen is cold like ice.
4. Food Suitable for Constitution

1) Greater Yang Person
Healthy Food
For a greater yang person, warm food is better than cool food. Low-fat and
mild food is recommended, particularly such as sea foods and vegetables.
(buckwheat, naengmyeon (cold noodles), shrimp, shellfish, crab, trepang,
crucian carp, pine needles, grapes, wild grapes, fruit of Actinidia arguta, leaf
mustard, cherry, Chinese quince, persimmon, etc.)
Harmful Food
Spicy, hot, or fatty foods are not good for health. If he or she enjoys eating
food high in calories and protein, he or she is susceptible to such diseases as
hepatitis because it imposes a heavy burden on the liver.
2) Lesser Yang Person

Healthy Food
A lesser yang person has a strong spleen and good digestive power. He or she
does not get sick although enjoying cold food and drink, for example
naengmyeon (cold noodles), even in midwinter because of the constitutional-
ly febrile spleen and stomach.
(fresh cold food, sea foods, barley, red-bean, mung beans, pork, duck, cucumber,
oyster, trepang, ascidian, ear shell, shrimp, crab, dried pollack, carp, soft-shelled
turtle, snakeheaded fish, flatfish, Chinese cabbage, lettuce, pumpkin, eggplant,
carrot, water melon, melon, strawberry, banana, draft beer, ice cakes, etc.)
Harmful Food
It is good for a person of febrile constitution to abstain from febrile food.
(red pepper, ginger, green onion, garlic, pepper, mustard, spicy and stimulating
condiments such as curry, chicken, dog, roe deer, goat, honey, ginseng, etc.)
3) Greater Yin Person

Healthy Food
As he or she is big in the body and has good digestive functions, food high in
animal or vegetable protein and heavy in taste is recommended.
(wheat, bean, sweet potato, adlay, Indian millet, peanut, green perilla, sugar,

079
brown rice, milk, butter, cheese, beef, liver oil, spawn of pollack, freshwater snail,
eel, codfish, brown seaweed, sea tangle, dried laver, chestnut, pine nuts, walnut,
gingko nut, pear, Japanese apricot, apricot, plum, rad ish, balloonflower, car-
rot, Codonopsis lanceolata, bracken, lotus root, taro, hemp, mushroom, etc)
Harmful Food
As he or she is susceptible to obesity, high-blood pressure or constipation, it
is good to abstain from pungent or fatty food.
(chicken, dog, pork, samgyetang (chicken broth with ginseng and other
ingredients), ginseng tea, honey, ginger, etc.)

Healthy Food
As he or she is poor in digestive functions and cold in the stomach, digestible
and warm food is recommended. Food with pungent condiments promotes
appetite and is good for digestion.
(warm food, glutinous millet, potato, apple, mandarin orange, tomato, peach,
jujube, chicken, dog, roe deer, sparrow, pheasant, sheep, goat, honey, Alaska pol-
lack, sea bream, yellow corvina, anchovy, croaker, loach, spinach, cabbage, drop-
wort, green opinion, garlic, ginger, red pepper, mustard, pepper, curry, etc.)
Harmful Food
Indigestible fatty food, cold food or raw food may cause diarrhea.
(naengmyeon (cold noodles), melon, water melon, cold milk, ice cakes, draft
beer, boiled barley, pork, food made from flour, etc.)
5. Treatment Methods Suitable for Constitution

Size of the Viscera for Constitution
- Greater Yang Person: large lungs and small liver
- Lesser Yang Person: large spleen and small kidneys
- Greater Yin Person: large liver and small lungs
- Lesser Yin Person: large kidneys and small spleen
Greater Yang Person

- Difficult or poor urination makes disease a suspect
- He or she takes exercise due to weakness of the lower part of the body
- Much discharge of urine and stools indicate his or her healthiness
- Facial whiteness indicates his or her healthiness
- He or she is taken ill when in frequent anger or grief
- A hard solar plexus is not good
Lesser Yang Person

- Good discharge of stools indicated his or her healthiness
- He or she is likely to suffer from lumbago due to the weakness of the loins and legs
- Excretive organs, for example, the kidney or the urinary bladder, are suscep-
tible to disease due to poor functions of the urogenital organs
- He or she is affected by summer due to his or her constitutional fever
Greater Yin Person

- Good sweating indicated his or her healthiness
- He or she is susceptible to skin diseases such eczema or urticaria, colitis and
hemorrhoids
- He or she is susceptible to a hear disease, high-blood pressure, paralysis,
bronchitis, asthma, etc.
Lesser Yin Person

- Good digestion indicate his or her healthiness
- Much sweating is not good
- Cold food may cause diarrhea

081
Medical
Therapies
of
TKM
Introduction to
Medical Therapies of TKM
}
A. Medicines and Prescriptions
In a narrow sense, prescription means a document specifying the names and

doses of drugs to be administered. From a broader prospective, however, it refers
to all treatment methods applicable to diseases. Thus, in TKM, prescription is not
limited to simple administration of medicine, but covers therapeutic treatments
based on the diagnosis of patient’s conditions, which include acupuncture, cup-
ping, moxibustion, regimen (exercise) and dietary therapy as well as doctors’
directions and advice to patients.
In acupuncture therapy, prescription specifies acupuncture points according to

the patient’s complaints or symptoms, or sites to be treated such as legs, fingers
and toes. It is also used in the same meaning in moxibustion, exercise therapy,
dietary therapy, and other available therapies.
In a narrow sense, prescription means that medicines are administered to a

patient based on the results of his diagnosis. That is to prepare a remedy by mix-
ing a number of medicinal substances in accurate dosage for a patient and to
apply it to the patient to ease symptoms. Medicinal therapy has several principles,
and is generally based on the principle of sovereign, minister, assistant and
courier . The principle is as follows below.
Sovereign means sovereign medicinal, in which the prescription is composed

of the medicinal ingredients that provides the principal curative action on the
main pattern or symptom. Minister means minister medicinal and supple-
ments and strengthens the effect of sovereign medicinal. That is, it is a medicinal
ingredient that helps strengthen the principal curative action. Assistant means
assistant medicinal. It plays a role of neutralizing the toxicity when the sovereign
medicinal is toxic or relieving the side effects accompanied by the action of the
sovereign ingredient. Courier means courier medicinal. It is composed of
medicinal substances that direct action to the affected site and temper the func-
tions of mixed medicinal ingredients. Among typical courier medicinal substances
are jujube, licorice, ginger, etc.
B. Acupuncture
A needle is a long and slender medical tool to be used to treat diseases in humans
and animals. According to various historical facts, acupuncture, which is the treat-
ment of a person's illness or pain by sticking needles into the body, was originally
systematized in China.
It is guessed that needles were first used in the Stone Age. The oldest acupunc-
ture tool is a stone needle, which was made by grinding a stone or a jade into an
awl or a wedge. Such a stone needle was used to stimulate the skin, to cause
bleeding through shallow pricking or to squeeze the pus out. In ancient primitive
society, people might have suffered from various kinds of aches, pains, and
wounds as they lived in hilly or dark and humid areas. Considering this, we can
presume how a stone needle must have been used.

085
Traditionally used needles are largely divided into nine classical needles according to
size, shape and use - shear needle, round-pointed needle, spoon needle, lance nee-
dle, stiletto needle, round-sharp needle, filiform needle, long needle and big needle.
In general, needles are used to prick the skin or muscle, deep or shallow, sometimes
to squeeze out blood or pus by cutting the skin with a knife-like needle, or to draw
water out from a joint. Among these nine classical needles, filiform needles are used
most widely in acupuncture, because they are 2~17 long and 0.2~0.4 thick,
and relatively thin. They can be left partially in the skin for a while without irritation.
There are several other types of needles used today which are as follows:
- Intradermal needle: a small needle for
embedding in the skin
- Electric needle: a needle that combines
acupuncture stimulus and electric stimulus
- Herbal needle: A needle that combines the
effect of acupuncture and herb
Various types of needles
- Skin needle: Also called a baby needle, a nee-
dle that is designed to stick 5~8 needles simultaneously for stimulating the skin
- Laser acupuncture: A new therapy using and toolslaser beam as a needle.
Depending on the site to which needles are applied, various kinds of needles are
developed and used - needles for ear acupuncture, facial acupuncture, nose
acupuncture, head acupuncture, hand acupuncture, foot acupuncture, and body
acupuncture.
Acupuncture has been used to treat all kinds of diseases including internal, surgi-
cal, gynecologic, pediatric, otorhinolaryngologic and ophthalmologic diseases by
controlling the flow of qi. It has also been used for anesthesia, diagnosis and the
treatment of animals. In addition, acupuncture therapy is used to aid in smoking
cessation. Acupuncture shows a quick relief and recovery effect in sprains, indi-
gestion, children’s convulsion and acute diseases such as tonsillitis, conjunctivitis
and syncope. For chronic diseases such as neuralgia, gastroparesis, hemiplegia
caused by paralysis, and dysphasia, long term treatment is required to produce
satisfactory results.
1. Ear Acupuncture
Ear acupuncture treats diseases in various parts of the human body by putting
needles into certain points of the ear. It has been developed into an extensively
used therapy, based on ancient Oriental medicine.
Since long ago, there have been people who had their
ears pierced and put on earrings for fashion. This is a
kind of ear acupuncture, and is effective in treating
ophthalmologic diseases. There have been folk thera-
pies that treat conjunctivitis by pricking the earlobe
with needles or treat pharyngolaryngitis caused by a
cold through pricking a certain point behind the ear
Ear acupuncture
with needles.
Today’s ear acupuncture was developed by a French physician P. Nogier.

Learning that his patient’s back pains and leg pains had disappeared after the
patient got burnt in the ear, he applied it clinically and attained satisfactory
results. He reported the success of his treatment to the conference of the
International Acupuncture & Moxibustion Society in Marseille, France in 1956,
and as a result, it was the official beginning of ear acupuncture treatment.
Dr. P. Nogier understood the anatomical characteristics of the ear and observed
that certain points on the external ear responded to diseases in the five viscera
and six bowels. He explored, measured and systematized the distribution and

087
the exact positions of the ear points. As the appearance of the external ear
points looked like a fetus upside down, he based his research on his findings.
These days, ear acupuncture is being utilized in clinics in various ways, and has
been found effective in relieving pains and symptoms in the nervous system,
endocrine system, and other illnesses. Ear acupuncture is also used to anes-
thetize and utilized to end smoking habits.
2. Hand and Foot Acupuncture

Hand and foot acupuncture is a kind of acupuncture therapy and treats dis-
eases by applying needles to acupoints on the hands or feet.
Points on the foot reacting to the

Hand and foot acupuncture
internal organs of the body
There are two basic principles related to hand and foot acupuncture. One
principle is that each part of the human body represents the whole body. That
is, the face contains points connected to the organs and systems of the body,
and each of the ears, the hands and the feet have points reacting to their cor-
responding parts of the body.
Accordingly, if there happens to be a disorder in an organ of the body, the

organ can be treated by pricking and stimulating a specific point on the hand
or the foot linked to the organ.
The other principle is that the hands and feet are key parts for facilitating the
circulation of qi and blood through the whole body.
There are five important acupuncture points, called five transport points, in
each median from the fingertip to the elbow and from the tip of the toe to the
knee. Those acupuncture points are linked to internal organs corresponding
to the meridians and collaterals. Using the acupuncture points, we can treat
diseases in the whole body by applying acupuncture to the hands and feet.
3. Herbal Acupuncture
Herbal acupuncture is also called water acupuncture or acupoint injection
therapy. Based on the meridian and collateral theory, medicine is injected
into acupoints and thus, treatment is done through the combined effects of
acupuncture and medicine.
From ancient times, in treating patients, Oriental medical therapies have

emphasized the use of acupuncture as the first part of treatment, moxibustion
as the second, and medicine as the third. Acupuncture is an external therapy
that stimulates the body from the outside, and medicinal treatment is an
internal therapy that stimulates internal organs from the inside. The two types
of therapies can be applied separately or together. Recently, however, herbal
acupuncture, which is a combination of medicine and acupuncture, begins to
be spotlighted in response to the practical needs of higher effective treatment
including the expansion of the areas of TKM.
Herbal acupuncture therapy consists of injecting substances extracted from

herbs into key acupoints. Of course, the stimulation of acupoints alone can
produce positive effects, but the additional injection of specific medicines
into the acupoints increases the effect considerably.
The Korean Oriental Medical Society is making efforts to research and spread

089
herbal acupuncture through its Subdivision of Herbal Acupuncture. The new
herbal acupuncture is under development not only in Korea but also, in China,
North Korea, and Japan. It will be researched and developed into a high-tech
therapy of TKM, and advanced even further through international collaboration.
4. Laser Acupuncture
Laser acupuncture is a type of acupuncture ther-
apy that uses laser beam. It was initiated by
Inuyshin in Russia in the early 1970s. He applied
very weak laser to the skin and found that it pro-
duced effects such as vasodilation, pain allevia-
tion and anti-inflammation. Since then, there
have been various clinical reports and theses on Laser acupuncture
animal experiments in China, Germany and Austria as well as in Korea.
The principle of laser acupuncture is simple. If a laser beam is concentrated

on an acupoint, reaction to the laser beam and the stimulation of electromag-
netic field on the spot makes changes in the meridian and collateral system of
the body. Laser treatment is known to regulate the uneven circulation of qi
and blood and facilitate biological functions.
One of the main advantages of laser acupuncture is that the patient does not feel
pain during treatment. In general, acupuncture involves some pain in the patients,
but laser acupuncture is painless, though it may be slightly prickly to sensitive per-
sons. What is more, it does not leave any marks after treatment, and is safe and free
of side effects because it does not contact the skin directly. Besides, it takes only a
short time and can conveniently control the intensity of stimulation.
Laser acupuncture is applied frequently to dermatologic, internal and pedi-
atric diseases, and also to almost every area of acupuncture and moxibustion.
5. Acupuncture Anesthesia
Acupuncture anesthesia, a branch of acupuncture and moxibustion that has
been developed based on clinical practices of acupuncture, is an anesthetizing
method that numbs a specific part of the body by pricking the part with a nee-
dle and allows surgery while the patient remains conscious. This process was
developed from the traditional effect of acupuncture. Looking back on histo-
ry, it has been recorded in Huhanseo, Samgukji and other medical books that
a noted doctor, Hwata11, during the Period of the late Han Dynasty in China,
used anesthesia in surgery.
As to the mechanism of acupuncture anesthesia, various theories have been

suggested, including the phenomenon of meridian transmission, gate control
theory, neuroendocrine therapy, and the hypnosis principle, of which only
some have been supported. Some of them have been supported but others
have not been fully explained yet.
One of the characteristics of acupuncture anesthesia is in its safety. While the

use of anesthetic is likely to cause side effects, acupuncture anesthesia has lit-
tle risk of side effects in the functions of organs. Therefore, it is reported that
there have been no grave accidents caused by acupuncture anesthesia.
Second, it does not disrupt the balance of physiological mechanisms.
Acupuncture regulates various body functions, and if acupuncture anesthesia
is used in surgery, the patien’s various physiological functions are intact and
postoperative recovery is also fast. Third, because the patient is conscious
11
He is a famous physician of the Han Dynasty. He is known for the early qi gong exercise set known as
the frolics of the five animals, in which one imitates the actions of tigers, deer, bears, apes, and birds;
these practices were later incorporated into various health promoting martial arts practices. His name
is almost always mentioned in relation to surgery, as he was considered the first surgeon of China,
and one of the last famous surgeons of ancient China. He had no significant successors until the
modern era when surgery was reintroduced by Western doctors.

091
during surgery, he/she can give active cooperation. For example, in finger
surgery, the doctor can have the patient move the finger to see the effect of
surgery. Fourth, acupuncture anesthesia does not need expensive and com-
plicated special equipments, so it is convenient and economically efficient.
However, the downside is that it may result in the tension of internal organs
due to incomplete pain killing or muscular relaxation.
Acupuncture anesthesia was attempted by Kyunghee University and the

National Medical Center. It is being spotlighted as a new area of acupuncture
and moxibustion by both Oriental and Western medicine, but there are still
many problems to be solved through research in the future.
6. Saam Acupuncture
Saam Acupuncture was created by Saamdoin who is known to have lived in the
mid Chosun Dynasty. Saam Acupuncture is a Korean original acupuncture
method created based on the mutual engendering and restraining principle of
the yin and yang and five elements.
Saamdoin, the originator of Saam Acupuncture, was originally a Buddhist monk

with his name unknown. He was called Saam because he achieved spiritual
enlightenment in a stone cave. According to a tradition, he is known to be one of
the best disciples of Buddhist saint Samyeongdang, the famous leader of monk
soldiers during the war against Japan in 1592. His only book Saam doinchim-
gooyogyeol (Essential Rhymes on Acupuncture and Moxibustion by Master Sa-
am) listed clinical cases without detailed explanations of principles, theories and
application methods.
In Hwangjenaegyeong, which lays the theoretical foundation of Oriental medi-

cine, is written, Heojeukbogimo Siljeuksagija, which means that deficiency
tones up the acupoint corresponding to its mother and excess tones down the
acupoint corresponding to its child. However, although Hwangjenaegyeong sug-
gested theoretical principles, many of the principles were not utilized clinically.
Based on such theories, Saam Acupuncture applied new acupuncture and moxi-
bustion methods to clinical cases. Therefore, Saam Acupuncture is an orthodox
acupuncture method inheriting the acupuncture and moxibustion method of
Hwangjenaegyeong and, at the same time, a new acupuncture and moxibustion
created in Korea.
The characteristics of Saam Acupuncture can be summarized as follows. First,

unlike body acupuncture that puts needles to the whole body, Saam
Acupuncture uses acupoints below the elbow and the knee, so it does not have
the risk of damaging organs.
Second, unlike ordinary body acupuncture that pricks tens of acupoints at once,
Saam Acupuncture selects less than 8 acupoints, which are essential and show a
high treatment effect, so it can be applied conveniently.
Third, as Saam Acupuncture selects characteristic acupoints with high treatment

effect, its treatment effect is fast and excellent not only in newly acquired dis-
eases but also in chronic ones.
Fourth, Saam Acupuncture can be applied extensively according to patients

mental and physical condition.
Fifth, Saam Acupuncture has a definite theoretical ground because it is applied in

accordance with its unique theoretical system.
Sixth, Saam Acupuncture is a kind of theoretical acupuncture that is adminis-
tered according to specific theories that understand the human body holistically.

093
C. Moxibustion
Moxibustion treats diseases through thermal stimulation by burning herb at a

specific spot on the skin or exposing the spot to heat from the burning. The most
commonly used herb is mugwort. Besides, any type of thermal stimulation may
fall into the category of moxibustion though it does not involve burning.
The origin of moxibustion is not

certain, but it is conjectured that
in ancient times people might
experience the healing or easing
of diseases as they were exposed
to fire and find the effect of moxi-
bustion. Historical records on
moxibustion are found in
A scene of moxibustion
Hwangjenaegyeong. There are also
old medical books recording detailed clinical experiences in moxibustion as an
essential therapy prescribed together with acupuncture.
The effect of moxibustion is attained through thermal stimulation, and in particu-

lar the effect of far infrared ray is high. Accordingly, it is effective in all diseases
with the nature of chill and cold. In addition, while acupuncture controls the
vigor of the body, moxibustion invigorates the body, so it is effective in debilita-
tive diseases and chronic diseases.
Furthermore, it produces effects such as facilitating the functions of cell sys-

tems, strengthening immunological functions, increasing hemoglobin in red
blood cells, stopping bleeding, alleviating pains and removing pathological tis-
sues, and is effective in hypertension, arteriosclerosis, anemia, gastric ulcer,
urticaria, etc.
D. Cupping
People often say, Do cupping or attach cups when they have neuralgia or a
bruise. Cupping is a kind of treatment method in TKM, which removes waste
matters from the body and restores normal body functions.
Napoleon receiving cupping treatment Cupping treatment
Cupping uses small vessels. In ancient times before the development of the tool,
people used a bamboo tree, cutting it, expanding air in the hole by putting water
into the hole and boiling the water or making a fire inside the hole, and attaching
it to the skin. As the air cools down, its volume is reduced and creates negative
pressure, which removes bad blood or pus stagnant under the skin. Today, how-
ever, negative pressure is created using a manual or an electromotive device. As
its application has been broadened, it is used widely from traumatic diseases like
minor bruises to chronic internal diseases.
Cupping has not been used only in Asia. It is said that Napoleon was treated with
cupping using the horns of water buffalo for his stomachache. In addition, high-
class people in Europe are also known to have used cupping regularly for recov-
ery from fatigue and rejuvenation.
Cupping is divided into two types: wet cupping for extracting body fluid like
blood; and dry cupping for applying negative pressure locally without extracting

095
body fluid. Dry cupping uses the property of the skin that passes gas but not
blood. Therefore, if negative pressure is applied through cupping, the pressure
difference causes gas exchange and purifies body fluid.
Cupping therapy has various effects. First, it activates metabolism and blood
purification through gas exchange. Second, it strengthens blood circulation and
hematopoiesis. Third, it supplies nutrients to each cell and discharges waste mat-
ters and toxic substances. Besides, cupping is known to contribute to the equilib-
rium of acidity and alkalinity in body fluid and immunological functions.
E. Qigong
Qigong is a kind of body training regimen for a long healthy
life. It trains the body through the control of posture,
breathing, the relaxation of body and mind, the concentra-
tion of will, rhythmical motions, etc. Through those activi-
ties, qigong aims at controlling and strengthening functions
in each organ and system of the body, inducing and devel-
oping the potentials of the body, and ultimately preventing
and treating diseases and attaining healthy and long life.
Qigong
Qigong training is composed of three elements: body training for right posture
and motion, breath training for controlling breath, and mind training for bracing
up the mind. All the three elements should be trained together.
Qigong is divided into health qigong and martial arts qigong. Health qigong
adopts relatively gentle training methods. Therefore, it is called soft qigong and
suitable for all people regardless of age including those with weak constitution
and chronic diseases. Martial arts qigong adopts intensive training methods, so is
called hard qigong. It is suitable for young people who want to drill their body
and maximize their physical strength.
Health qigong is again divided into two types. One is for preserving health
through promoting health, improving constitution, preventing diseases, and brac-
ing up the spirit, and the other is for treating diseases that have already broken
out. However, this division is clear. On the other hand, hard qigong, or martial
arts qigong, purposes to attain effects through martial arts training. Hard qigong
is also divided into ganggong, yugong and gyeonggong, but in China they are col-
lectively called pyoyeongong.
The term qigong has been used in today’s meaning since 1950 in China.
However, the contents of qigong have been handed down through thousands of
years. Thus, qigong can be said to be the oldest health training in human history.
F. Tuina / Massage
Tuina is a manual therapy among several

branches of Oriental medicine. Chinese
medical classic Hwangjenaegyeong calls
it doin and angyo. Among them, angyo
was changed to anma, which was again
changed to tuina. In Dongeuibogam,
tuina is described by the name of angyo,
doin, anma, etc. Traditional tuina treatment
In Korea, tuina therapy has declined without notable prosperity. It was probably
because the social atmosphere in the Chosun Dynasty did not tolerate the expo-

097
sure of the body and the sitting of men and women together. Furthermore, due
to the tendency of respecting scholars, manual labor was despised, and thus hin-
dered the development of the method in which hand skills are applied. For these
reasons, throughout the Japanese imperialism, tuina therapy became merely a
folk remedy rather than a medical practice.
Today, however, tuina is again gaining in popularity. The Tuina Society was
launched officially as a division of the Association of Korea Oriental Medicine, and
tuina was legalized as a separate manual therapy of Oriental medical practitioners.
According to the definition by the Tuina Society, tuina is an Oriental medical

practitioner’s manual therapy applied to patients, which is categorized as an
external therapy of Oriental medicine. Tuina attains positive effects of treatment
by manipulating specific parts of the patient’s body (acupoints on the skin, ten-
der points on fascia, spine, joints, etc.) and controlling the physiological and
pathological situation of the human body using the practitioner’s body parts
including the hands and assisting tools.
Tuina therapy does not have toxicity or side effects as in medicine, and immedi-
ately makes the patient feel comfortable during the process of treatment. What is
more, tuina treatment shows excellent effects in treating many diseases. Thus,
tuina medicine is believed to have a bright future.
G. Folk Therapies
Medical experiences have been accumulated through long history since ancient
times as human beings execute various methods to protect human lives, treat dis-
eases, and promote health. In the course, TKM has established medical philoso-
phies based on knowledge it has obtained from the change of the natural world.
In addition, based on the medical philosophies, theories have been derived and
practical clinical procedures were defined and all these have formed today’s TKM.
TKM can be defined as medicine developed by systematizing experiences from

ancestors into principles and theories and developing them into today s medical
theories and technologies. In addition, it is very valuable traditional medicine
that has created and refined new theories based on sciences, philosophies and
techniques from old teachers.
The definition of TKM can be divided into two stages. The stage of accumulating
experiences from last generations is called the stage of folk therapy, and the
stage of developing accumulated experiences into scientific principles and theo-
ries and furthermore into contemporary medical theories and technologies is
called the stage of future-oriented traditional medicine.
Accordingly, TKM is neither the collection of folk therapies nor elementary primi-
tive medicine but our traditional medicine with scientific system.
Then, how have folk therapies been developed?
Folk therapies originated from unscientific medical acts and experiences to

cope with diseases and accidents instinctively without theoretical understand-
ing. At first, they took the form of magical practice, praying to the existence of
supernatural beings and believing the healing works of natural objects. In
addition, like animals do instinctive medical acts to treat wounds in their bod-
ies, human beings also repeated medical acts for survival according to their
instinct and in the course they accumulated knowledge and found methods.
What is more, they came to be able to distinguish edible and inedible things,
and furthermore discovered that some materials could be used not only as

099
food but also as a remedy for diseases. In this way, people experiences in
diseases and treatment accumulated and as a result folk therapies came to
exist.
Then, how is folk therapy distinguished from TKM in terms of the administra-
tion of medicine for treating diseases? Folk therapy administers one or two
kinds of medicine according to accumulated experiences based on the
patient’s complaints and symptoms, and then expects to get effects.
Different from folk therapy, however, TKM administers several kinds of medi-
cines in appropriate dosage based on established medical principles. Then, a
remedy prepared by the prescription is applied to the patient. That is, TKM
considers not only the properties and efficacies of each of different medicines
but also their synergy for a higher effect based on Korean traditional medical
principles.
Accordingly, TKM has more advanced systematic principles than folk thera-
pies, which depends on people’s experiences without knowledge and princi-
ple. In addition, it has developed sub-areas such as herbal pharmacology that
studies medical materials and pharmacology and prescription science that
combines medical materials based on principles.
H. Dietary Therapy
Dietary therapy is a method as good as self-healing. Self-healing takes advantage

of homeostasis of the human body, which is the tendency of maintaining a con-
stant state. Homeostasis is an instinctive characteristic that tries to restore
equilibrium like a seesaw continues to go back to the state of balance. That is,
deep body temperature, chemical components, etc. are controlled in a way of
restoring the state before the occurrence of diseases.
In a sense, dietary therapy is one of folk treatment methods. It is because people
discover the efficacy of relatively simple food through long experience without
expert knowledge and eat the food or take it as a remedy. However, it is not safe
to practice dietary therapy based on people’s opinion alone even if long experi-
ences have been accumulated. Food may contain toxic substances, which do not
work in usual but may produce in unexpected results in a weak body. Therefore,
it is desirable to follow specialists advice and directions. In particular, patients
with chronic diseases such as hypertension, arteriosclerosis and diabetes must
practice dietary therapy very carefully according to an Oriental medical practition-
er’s directions.
Then, how is our daily food different from herbs used in Oriental medicine? It is
said that Shennong, who is regarded as a legendary figure in ancient Oriental
medicine, tasted 70 kinds of toxin one by one a day in his examination of herbs.
Among a variety of herbs, those harmless and nontoxic are used as food and
those containing a little amount of special elements, which are toxic, are used as
medicines (herbs) that produce curing effects through the toxic elements.
On other words, diet is food that does not produce any poisonous effect regard-
less of how much it is taken. However, herbs produce a poisonous effect even
with a small amount of intake. In addition, food used in dietary therapy should
have the characteristics of both diet and medicine so that it can be used as both
food and medicine depending on necessity.
I. Simple Traditional Korean Medical Therapies
Health is a state in which the whole body and its parts are all normal and can
cope with environmental changes without dispositional or functional discom-

101
fort. If the body cannot deal with environmental changes and shows abnormal
physiological reactions, it is considered to have to have a disease. That is, one
is healthy when he can lead daily life with normal body functions, and if not,
he is ill.
Allopathic treatments are often focused on visible symptoms without examin-
ing the root causes of diseases. This may lead to wrong diagnosis and even can
aggravate the condition. Therefore, it is desirable to identify the cause of a dis-
ease and apply appropriate treatment. This is true in both Oriental and
Western medicine, but how to diagnose and how to choose therapies are dif-
ference between Oriental and Western medicine.
What plays a decisive role in treating a disease is the self-healing ability of the
body, which is known to cure 75% of diseases. Therapies in TKM are focused
on enhancing the self-healing ability. So-called healthy qi can be considered
self-healing ability. When one is full of healthy qi, it drives out poisonous
agents causing diseases in the body such as disease? causing germs. However,
if healthy qi has been enervated by a long lasting disease, it should be toned
up first. It is also important to remove poisonous air in the body.
If an appropriate treatment procedure is selected, detailed practices are

applied including medication, acupuncture, moxibustion, massage, physiother-
apy and surgical treatment. Methods used frequently in medicinal therapy,
which is one of internal therapies, are diaphoresis, emesis, purgation, media-
tion, warming, clearing, tonification and resolution. Since Hwangjenaegyeong,
these eight methods have been developed by numerous TKM doctors and
form the frame of today’s internal medicine. The contents of these methods
are as follows.
- Diaphoresis: This therapy drives out poisonous air outside the body
through sweating, and is applied to diseases on the surface of the body.
- Emesis: This method is used to ease a serious state of a disease and cure the
disease by discharge poisonous air or harmful substances through vomiting.
- Purgation: This therapy is to accelerate metabolism by removing substances
stuck in the body through excretion.
- Mediation: When disease-causing germs cannot be removed actively through
diaphoresis, emesis or purgation, this method is used to neutralize such
pathogenic agents.
- Warming: This method treats diseases using medicines containing warmth
or heat. This is applied mainly to yin syndromes, which happen in constitu-
tions lacking the strength of growth because yang qi is insufficient. Warming
reinforces yang-qi, accelerates anabolism and blood circulation, and pro-
motes growth.
- Clearing: Contrary to warming, this therapy lowers body temperature and
protects body fluid and humor using medicines that contain a cold and
chilly spirit.
- Tonification: This method tones up qi and blood and restores balance
between yin and yang. In addition, it invigorates weak internal organs and
cures infirmities. Specific invigorating methods include the tonification of qi
that strengthens infirm vigor using medicines removing poisonous air, the
tonification of blood that produces blood in the body through medication,
the tonification of yin that strengthens yin qi in the body, and the tonifica-
tion of yang that strengthens yang qi.
- Resolution: This method resolves, destroys and removes masses in the body.
After taking herbs, sometimes we see unexpected symptoms that have not
been predicted at all and the existing chronic disease is healed quickly. Such a
case is called myeonghyeon reaction or myeonghyeon phenomenon. If
patients are ignorant of the myeonghyeon phenomenon, they may give up
treatment. However, such a reaction disappears soon in 2~3 days in most
cases, so does not need to be minded.

103
Other treatment methods in TKM include acupuncture and moxibustion.
Acupuncture and moxibustion are based on the basic theories of TKM. They are
parts of traditional Korean medical technology that prevent, alleviate or treat dis-
eases by giving physical stimulation to specific points of the body by pricking
with a needle or burning moxa and causing the reaction of the body. Both
acupuncture and moxibustion are external treatment. Acupuncture is mechani-
cal stimulation using various acupuncture tools, and moxibustion is thermal
stimulation that burns or warms specific parts of the body using moxa or various
kinds of herb.
Acupuncture and moxibustion can be regarded as physiotherapy, and in a broad

sense they include cupping, doin angyo, finger-pressure treatment, etc.
Recently, with the development of manipulation methods for acupuncture and
moxibustion, people use electric and electric heating appliances, various medi-
cines, laser beam, etc. in addition to traditional acupuncture and moxibustion.
What is more, the therapies are being developed and applied by combing the
meridian theory and the anatomical and physiological knowledge of Western
medicine.
Acupuncture and moxibustion have advantages as follows. First, it can be

applied widely not only to treatment but also to prevention and diagnosis in
internal medicine, gynecology, pediatrics, neuropsychiatry, surgery, five sensory
organs, etc. Second, the effect appears relatively fast and the curing rate is high.
Third, they are very economical because they do not need expensive equipment
or facilities. Fourth, they are safe, free of side effects. Fifth, they can be practiced
conveniently.
Of the two, acupuncture is the simpler. Acupuncture is advantageous in that it

uses small-size tools and is not restricted by place. Therefore, it can be practiced
very easily. Acupuncture can be used to treat various diseases including sprain,
digestive troubles, neuralgia and paralysis. These days, ear acupuncture has been
found very effective in smoking cessation.
The principle of acupuncture is based on the government-of-spirit-through-

harmonization-of-qi works of stimulation needling. The harmonization of qi
means regulating circulating the qi and blood of the five viscera and six bowels,
and meridian and collateral vessels, so that they cooperate with one another.
It also facilitates the harmonization of qi and blood. The main functions of qi and
blood are represented by wigi (defense and qi), which protects the body by
making it well adjusted to external environment through opening and closing
the pores of sweat gland, and yeongwi (nutrient and defense), which indicates
nutritious substances from food taken into the body and nutrient and blood
from the substances. Therefore, the harmonization of qi and blood means pro-
moting the comfortable interaction and normal operation of external defense
and internal nutrient. In addition, the government of spirit makes the mind con-
centrate on a point and flow into it. This enhances the efficiency of qi control
and strengthens the movement of qi and blood in meridians and collaterals.
The works of moxibustion are similar to acupuncture. Like acupuncture, it has

the government-of-spirit-through-harmonization-of-qi works in that it attains
the treatment effect by stimulating acupoints and strengthening the circulation
of qi and blood and the activities of spirit and qi in the body. However, moxibus-
tion is different from acupuncture in that it uses thermal stimulation.
Accordingly, acupuncture is used commonly in acute diseases, febrile diseases,

and symptoms resulting from the concentration of qi and blood or the concen-
tration of pathogenic substances in specific body parts due to the poor circula-
tion of body fluid. In addition, moxibustion is used mainly in cold syndromes,
which refer to all symptoms resulting from declined body functions and meta-

105
bolic activities and lowered resistance due to weakened healthy qi or aggravated
yin qi, and in deficiency syndromes resulting from low resistance and weak physio-
logical functions due to deficiency in healthy qi. Both acupuncture and moxibus-
tion prevent and treat diseases by controlling the yin and yang of the human body
and normalizing the activities of essence, qi, and spirit of the viscera and bowels.
Besides, cupping is recommended as one of other treatment methods. It treats

neuralgia, bruise, internal diseases, etc. by attaching small vessels to the sites.
This method may strengthen immunological functions.
J. New Therapies in TKM
1. Wave Therapy - Quantum Medicine

Simply speaking, wave is a type of intrinsic energy below the level of atom,
which is the basic element of matters. That is, it is the least unit of energy. All
substances are composed of atoms, the smallest particles. In addition, each ele-
mentary particle or atom has its specific movement, and a substance composed
of such particles or atoms also has its relative specific movement, namely, wave.
The human body is composed of ele-

mentary particles atoms mole-
cules cells tissues organs
systems the whole body, and compo-
nents in each level have their specific
movement, which is the sum of those
below the level. For example, the heart
has its own unique movement and the Wave therapy
liver has its own unique movement.
If the causes, outbreak and progress of disease are analyzed in the atom level
in the future, the diseases will be treated in much more systematic ways. For
example, we expect that the directions of treatment will be developed from
the atomic level to the molecular level, the cellular level, and upward. In this
way, wave therapy utilizes the waves of the human body in Oriental medicine,
and is also called quantum medicine.
2. Aromatherapy
Aromatherapy is a natural therapy that treats various symptoms in the human
body using essential oil, which is the essence of life force in plants, extracted
from the leaves, roots, fruit and petals of plants. Aromatherapy has 5000
years history and is still loved by people throughout the world.
Aromatherapy is a compound word of aroma and therapy. It is a form of nat-
ural medicine that prevents and treats diseases using herb extracts, preserves
health, and furthermore enhances health.
When the therapy, which had been used regularly by royal families and nobles
in ancient China and Egypt, was transmitted to Europe, Hippocrates recom-
mended the high healing effect and safety of aromatherapy by saying, The
secret of health is in aroma bath, aroma inhalation and aroma massage every
day.
Aromatherapy not only treats diseases in the body but also eases mental ten-
sion. In addition, it develops immunological competence for resisting stress,
which is the source of all kinds of diseases, by strengthening immune func-
tions in the body. Recently, with the finding of the side effects of physiothera-
py and chemicals, aromatherapy is being researched as new alternative medi-
cine and producing many notable results in advanced countries. It is also used
frequently in everyday life.

107
In Korea, aromatherapy was introduced and began to be applied to patient
treatment in 1996 by The Society of Oriental Medicine Natural Therapies
organized by TKM practitioners. Since then, aromatherapy has been settled in
people s life and its effects have been known widely.
However, aromatherapy is not a newly emerging therapy but its history traces
back to the ages before Christ. Mummies discovered recently suggest that
Egypt used many kinds of refined oil even from 4,500 B.C. In particular, there
are records found in aristocrats tombs showing that aromatic substances
were used to prevent the decay of corpses. According to a record retrieved in
1922 from Tutankhamen’s Tomb, aromatherapy was used in ancient Egypt.
These records suggest that Egyptians utilized the effect and fragrance of aro-
matic substances actively for religious, medical and cosmetic purposes.
Entering the 20th century, French chemist

Rene Batteferre proved the absorption path of
refined oil in the human body. In addition, dur-
ing the 2nd World War, surgeon Jean Valnet
verified the medical characteristics of aro-
matherapy. He used refined oil particularly to
treat burns and wounds. Aromatherapy
These days, research institutes in Western countries are making various scien-
tific approaches, and clinical reports have been published for various symp-
toms.
3. Taping Therapy
Taping therapy facilitates the flow of qi and blood by applying tape to specific
muscles, meridians and collaterals, and acupoints and stimulating them
through the tape. It also treats diseases by restoring the balance of the body
through curing strained or slackened muscles and ligaments without using
medicine.
4. External Therapies
External therapies are largely divided into eight methods - diaphoresis, eme-
sis, purgation, mediation, warming, clearing, tonification and resolution.
These therapies are used separately or jointly in various ways. They also use
externally applied medicines for dermatologic disease, musculoskeletal dis-
eases, respiratory diseases, gynecologic diseases, digestive diseases, paralytic
diseases, etc.

109
Famous
Historical
Figures and
Classics of
TKM
Introduction to
Famous Historical Figures and
Classics of TKM
}
A. Famous Historical Figures
1. Heo, Joon
Heo Jun is a well renowned physician whose
excellence in the art of healing represents TKM.
He was born in 1546. He passed away in
August, 1615 at the age of 70. His burial site is
at Hapo-ri, Jindong-myeon, Paju-gun, Gyeonggi-
do, which is currently located within the demili-
tarized zone (DMZ). He was actually born into a
noble family of good lineage and was a child of
a concubine. Later in his life he studied medi- The portrait of Heo, Joon, a noted
physician of TKM
cine and became a medical officer.
There are two versions about his lifetime, one literary version and an histori-
cal version. According to the literary version, he is known to have received
medical training under the instruction of the skilled physician, Yoo Eui-tae,
who lived in San-eum, Gyeongsang-do. He passed the national examination
for technicians, and then worked at the Hyeminseo, where poor people were
treated without charge. He then became the court physician during the reigns
of Kings Seonjo and Gwanghaegun. It is said that he wrote Dongeuibogam in
his last few years while serving the royal family. In his lifetime during the
Joseon society, there was a strict social status system. Even though he was not
born as a noble, but a child of a concubine, he overcame the difficulties of dis-
tinction and secured a government position of Jeong-1st rank, the highest
rank as a medical officer in Korea. He is respected as a self-made man, for suc-
cessfully dealing with tough circumstances and for writing Dongeuibogam
which would last long for future generations.
The historical version says that he never received training from Yoo Eui-tae. It
says that he passed in first place, the examination for the Selection of the
Internal Medical Staff, a special national examination for government service
enforced in 1575 (the 7th year of King Seonjo). After starting with govenment
service as a Jong-8th rank serving medical officer, he became the internal
medical staff officer, Dangsanggwan, and finally, the Soongrokdaebu in the
39th year of King Seonjo which is the highest position as a medical officer.
Since he was the son of a concubine, there are only a few other historical
records on Heo-joon, even so, by his merits gained while following and serv-
ing King Seonjo, he was honored with Soongrokdaebu, the highest position
given to a medical officer. While seeking refuge during the Japanese invasion
of Korea in 1592, he became a medical officer receiving the highest position
with the patriotic Soongrokdaebu of Jeong-1st rank in the history of the
Joseon dynasty. He was given this honor after his death. King Seonjo ordered
the compilation of Dongeuibogam. With the help of other medical officers
this compilation was one of his most famous achievements.
Dongeuibogam was a book made for the poor people. During the Japanese
invasion of Korea from 1592 to 1595, the territory of Joseon was ruined. The
people suffered from starvation and diseases even though many medicinal

113
herbs were growing in the Korean countryside, unfortunately, the uneducated
people did not know this.
The king ordered that all herbs be classified into names so all of the Korean
population could easily understand. Heo-joon and other herbal medical prac-
tioners including Yang Ye-su, Lee Myeong-won, Jung Jak, and Kim Eung-tak
started a full-scale editing of books on medicine in the 29th year of King
Seonjo (1596). The compilation was put to stop due to another invasion by
Japan in 1597 (Jeongyoojaeran). King Seonjo then ordered Heo, Joon to edit
the book by himself. He was the best physician in that era, and he referred to
500 books on medicine. So by decree of the royal court and the administra-
tion was completed, the composition of 25 volumes and 25 books 14 years
after he first started the job in the 2nd year of King Gwanghaegun (1610).
Dongeuibogam is a very valuable book, both scientifically, practically and histori-

cally. It is a book created with positive attitudes, pursuing the truth, and by actu-
al inspection based on facts and superior observation, its value is extremely high.
Heo, Joon is well-known as one of the greatest Korean men in Korean history.
There are some other versions of his life story that differ from the actual facts
that are based on myth, the myths only made people respect him more. Heo,
Joon left his mark on the field of education and even today, his influence has a
profound effect in confirming the values of TKM and the reason for its existence.
2. Lee, Je-ma
Lee Je-ma (1837~1900) was a medical scientist of the late Joseon dynasty. He
was born as a son of a concubine into the Lee family of Jeon-ju in Hamgeung,
Hamgyeongnam-do. He passed away at the age of 64.
When Lee, Je-ma was born in 1837 (3rd year of King Heonjong), his grandfa-
ther had a dream about a Jeju Island horse coming into the house. This is why
he was named Je-ma.
His household had political power in the

Hamheung region, it is said that the government
did not appoint Hamheung people to political posi-
tions even though they had distinguished talents
and the sons of concubines were at even greater
disadvantage to advance their careers.
Portrait of Lee Je-ma
Lee Je-ma started studying literature when he was very young, but was more
interested in horseback riding and archery. He realized a young age the limits
of becoming a civil servant due to his social status and tried to succeed in mili-
tary service which had less restrictions. He gave up horseback riding and
archery and left his hometown at the age of 15. He started his new life as a
wanderer. During that period, Lee Je-ma witnessed the miserable reality of the
people suffering from hunger and disease. He went across to Manchuria,
roamed for a while, and then stayed with the Hong family who were wealthy
people in Euiju. Hong collected many books and opened the door to anyone
who wished to read them. Thanks to him, Lee Je-ma was able to stay at
Hong's library and read all he wanted. Lee, Je-ma accumulating knowledge
there, and once again set out on a wandering life.
One day on his way to Jeongpyeong, Lee Je-ma saw a house carelessly covered
with intriguing wallpapers. He was surprised at what he read. It was severe crit-
icism, calling them bigoted, of Sung Confucianism and the ideological world of
Confucianism. He immediately woke the owner and asked him where the
paper came from. The owner said that the writing was Myeongseonrok, written
by his late father Han Seok-ji, and that he just put it on the wall because it was

115
useless to him. Lee Je-ma removed the papers and compiled them into a
book. He became fascinated with the book and its contents which he carefully
read page after page. He deeply respected Han Seok-ji as his teacher and
acted as his disciple. Han Seok-ji was the master who awakened Lee Je-ma and
enlightened him, but they did not meet in their their lifetimes.
He wandereded and reached Jangseong, where he met Nosa Ki Jeong-jin,

who taught a theory of Sung Confucianism to his disciples, Han Seok-ji
learned a lot from him. Now he had two teachers in his life. Han Seok-ki,
whose thought was passed to him through the wallpaper in spite of his
death and Nosa Ki Jeong-jin, who put Lee Je-ma on the road to learning.
His learning from these two teachers opened his mind for a new way of
thinking.
Thanks to that knowledge, he secured an official position of Moowuijang at the

age of 50. He then served at other government posts such as the Hyeongam of
Jinhae and Jeoljesa specializing in military affairs. He had become the military
officer that he had dreamed of since he was young, but felt awkward, because
reality seemed too gloomy to realize his dreams. Although he had obtained a
post in the government, he did not have any authority and was greatly disap-
pointed by the turbulent conditions of that time. He then left his government
post, and devoted himself in medical studies.
As a result, Lee Je-ma wrote several books ? Dokhaengpyeon (1882), Yuryak

(1890), Banseongjam (1893), Jejungshinpyeon (1897. New Edition of
Medical Prescriptions), and Dongeuisoosebowon (1990. Korean Medicine for
Long Life by Preserving Original Nature).
Dongeuisoosebowon, in particular, is a book to which he devoted himself for

a period of two years, one of the years after being appointed as the
Hyeongam of Jinhae.
The book mainly contains medical information describing the effects of
medicine that vary from person to person. It also mentions the virtues and
attitudes that people must maintain in life, presenting a new frame of
TKM.
Lee, Je-ma reorganized Oriental medicinal knowledge that had been handed
down for thousands of years, into Sasang Constitutional Medicine (four
constitutions medicine: medical theory which divides the human constitution
into four types) emphasizing the need to use the appropriate medicine for
each person depending on his physical constitution. He also greatly devel-
oped TKM into a study that takes seriously actual experiences, and by merg-
ing medical science and philosophy together.
The recent discovery of the Gabo plate, which is one of the several plates of
Dongeuisoosebowon, has opened new possibilities of studying his philosophi-
cal background.
3. Chong, Yagyong
Da-san Chong, Yagyong was born the son of an illustrious official in Gwangju,
Gyeonggi-do in 1762. He passed away in 1836. He was an acting high-class
official during the reign of King Jungjo, but banished for a long 18 year period
during his middle years. Books such as Mokminshimseo (Admonitions on
Governing the People) and others were all written during his banishment.
He was a scholar that did not have direct contact with medicine. However,
like other scholars of Chinese classics in those days, he studied medicine per-
sonally and even left a writing called Magwahoetong (On Vaccination for
Smallpox).

117
This book, in 12 volumes, is a collection of prescriptions for treating measles.
He wrote the book in grief after he had lost his sons, one after another in
their early ages.
Among his writings, Jongdushimbeopyoji is a meaningful book of medicine

that first introduced the human smallpox variolation to Korea. The variola-
tion was a medical art that was been administered in ancient India , Arabia ,
Persia , Turkey, and other countries. This was the method: first, the pus scab
created by the smallpox was made into a powder, then the powder was
mixed with water and made into tablet form. Lastly, the patients were inocu-
lated with the tablets through the nose. This method was first used during
the Ming dynasty, it developed during the early Qing dynasty and then very
importantly was written down for the very first time by Chong, Yagyong.
However, there were many defects in the human smallpox variolation. These
defects were partially solved by the English doctor Edward Jenner, who
developed the cowpox vaccination. This vaccination was also introduced to
Joseon by Da-san Chong, Yagyong for the first time. Jenner's cowpox vaccina-
tion is described with pictures in his book, Jongdugibeop (Vaccination
Methods). It is recorded that Ji, Seok-young was the first person to adminis-
ter the vaccination. However, it is considered that Chong, Yagyong used the
method earlier in Korea because the procedures were mentioned very accu-
rately in his book
Chong, Yagyong also introduced treatments for murrain, an acute infectious

disease that is documented to have prevailed among the civilian population
at that time. He also wrote a book called Gyeongheomyakbangmoon
(Record of Treatment with Folk Medicine) with Shin Man. In this book, he
named and listed about 400 diseases and remedies for each one. He also dis-
cussed and wrote about the diseases of livestock and first aid care for cows,
pigs, horses, sheep, dogs, and chickens at the end of the book. This book
was translated into Korean by Lee Eui-gyeong in 1908 and was highlighted
once again under the title of Danbangshinpyeon.
4. Heo, Im
Heo, Im was a medical officer of the early Joseon Dynasty. His family origin is
Yang-cheon, but the birth year and death year are not precisely known. Even
though he came from a lower class background, he was granted a social status
of nobility by his merit earned by the treating of King Seonjo. His techniques
of acupuncture and moxbustion were excellent and was recognized as the
best among the acupuncturists during the Joseon Dynasty era.
He was a contempory of Heo, Joon in the 4th year of King Gwanghaegun

(1612). He secured a government position of Hyeonlyeong of Youngpyeong
in the 8th year of King Gwanghaegun (1616), and became the Yangju Moksa
and Bupyeong Busa (a government position) in 1617. Then in the 14th year of
King Gwanghaegun (1622), he took office as the Busa of Namyang (a govern-
ment position).
Books such as Chimgoogyeongheombang (Experiential Prescriptions of

Acupuncture and Moxibustion) and Moxibustion and Dongeuimoongyeonbang
(Record of Eastern Medicine) are his work pieces.
The basic theories of acupuncture are described in this book as well as instruc-
tions on where and how to place the needle and cauterize with moxa. He also
categorized his healing experiences into detailed order of topics, in order to
determine the best time for acupuncture and moxibustion. Diseases were clas-
sified systematically by body parts, by internal medicine and external medicine,
infectious diseases, women's diseases, and children's diseases. His books are

119
technical works that deal with his own original ideas and experiences concern-
ing the supplement and draining method when applying acupuncture.
According to written history, Lee, Gyeong-seok asked Mok, Nae-seon who was
the provincial governor of the Ho-nam region (equivalent of today s
Southwest area of Korea) published the book and some words on medicine
were translated into Korean.
5. Baek, Gwang-hyeon
Baek, Gwang-hyeon was a court physician during the reign of King Sukjong.
He was from Imcheon (Bu-yeo of South Chungnam Province), and was called
Suk-mi after marriage. He was famous for treating boils with acupuncture. In
the beginning of his career he treated horses, he started treating people as his
techniques improved through his experiences. In the treatment of deep boils,
he used large needles to tear at the affected parts, removing the poison, and
eliminating the boil's root. Due to his excellent medical art and extraordinary
treatment of diseases, people called him a wonderful (God-sent) physician.
Due to his superior abilities he was granted a post as the Boil Treating
Professor (Chijongkyosu) and the Tae-eui during the reign of King
Hyeonjong. In the early years of King Sukjong, he was promoted every time
he performed a meritorious deed and finally became the Soongrok (Jong-1st
rank). He also secured many other government positions including Hyeon-
gam Baek Gwang-hyeon. He treated Queen Inseon, queen consort of King
Hyojong, for a swelling on the back of her neck. He used large needles by
tearing four knots each in three vertical lines. He also treated a boil on
Hujong s neck and a boil on Jejong s navel with acupuncture and moxa
cautery.
There are not any accurate records on the treatment method he used, but it is
guessed that he did surgery on the festered, swelling boils with a needle. It is
not sure whether the treatments were invented by himself or not. It is
thought that he succeeded the boil treating techniques of the boil treating
physician Im, Eon-guk during King Myeongjong's ruling era.
His excision techniques were handed down in court generation after genera-
tion, carrying on the lineage of boil treatments. The medical art of Baek,
Gwang-hyeon did not stop at that generation. His son Heung-ryeong succeed-
ed his father's medical profession and became popular as a boil treating physi-
cian throughout the land. Park, Soon was also well known for treating boils
was one of his apprentices.
Leehyang Gyeonmoonrok (Village Observations) is a book, compiled by Yoo,

Jae- geon in 1862. In the book it says, 'the methods of cutting boils for treat-
ment originated from Baek, Gwang-hyeon, and his observations are being
handed down through prescriptions from by younger scholars.' This indicates
that the boil treatment technique of Baek, Gwang-hyeon was carried on to the
last years of the Joseon dynasty. Unfortunately this knowledge is not being
used since surgery methods of Western medical science have been
introduced.
6. Im, Eon-guk
Im, Eon-guk is from Jeongeup of Jeolla-do, South of Korea. He practiced med-
icine during the reign of King Myeongjong and was famous for his excellent
abilities in treating boils. External medicine skills were considered very impor-
tant, and the external medicine specialist system was already established in
the early Joseon Dynasty during the reign of King Sejong. Im, Eon-guk is
thought to be a great medical figure who contributed to the studies of exter-
nal medicine.

121
Hearing the reputation of his excellent medical skills, the royal court selected
him in to treat tens of thousands of patients. Due to his meritorious deeds he
was appointed a government position as the Jubu of Yebinsa. He also wrote a
book called Chijongbibang (A Guideline for the Surgical Treatment of
Tumors) in the 14th year of King Myeongjong (1559). Treatment methods
described in this book here exceeded previous techniques which were only
excisions of the tumor with acupuncture and moxa cautery. These surgical
methods are closely related to modern surgical operations.
Chijongjinam (A Guideline for the Surgical Treatment of Tumors) is a book

that helps estimate the success level of surgical operations in that period. It is
also assumed to be written by Im, Eon-guk. His original abscess tearing
method (Nongyang Chimpabeop), rupture, and excision surgery methods are
recorded with pictures in this book.
7. Gu, Taek-gyu
Murder cases have been handled seriously since the ancient times. This can
be seen in the capital punishment for murderers which existed in the days of
Gojoseon with only a few laws established. Since the penalty was so severe,
clues to murder cases had to be solved carefully and scientifically with a cool
head. If not, the death of an innocent man could lead to another tragedy of
murder.
A book called Shinjumuwonrok (New Commentary on Forensic Medicine)

was published in 1440, the 22nd year of King Sejong of the Joseon Dynasty.
This was an adapted version of Muwonrok (Forensic Medicine), a book writ-
ten by Wang Yeo from the Yuan Dynasty of China.
The annotation and pronunciation and meaning of the Chinese characters,
were added to the Muwonrok, Yoo, Eui-son wrote the preface, and Choi,
Man-li wrote the epilogue in the 20th year of King Sejong, finally publishing
the Shinjumuwonrok (New Commentary on Forensic Medicine)' in the 22nd
year. Every case of forensic medicine was solved based on this book.
Considerable and detailed operations were applied when inspecting the site
where murdered bodies were found. Death certificates were prepared as a
result of rigorous investigation to find forensic proof in order to open a trial.
This meticulous taking of evidence is a very advanced way of measuring the
facts when using criminal law by impartial judgment, denying psychological
evidence obtained by torturing. The criminal suspect or witness cannot influ-
ence the judgment.
Shinjumuwonrok as the basis of Joseon's forensic medicine had many insuffi-

cient points since it was only a copy of China's Muwonrok which was written
by the Yuan dynasty criminal law system. It could not be the predominant
medical jurisprudence of Joseon dynasty.
So in the 24th year of King Youngjo, Gu, Taek-gyu received the king's orders.
At that time, Gu, Taek-gyu was participating in creating a new national code of
laws, the Sokdaejeon (Supplement to the Nation Code)which was a guide-
book of laws.
The Great King Youngjo found several problems while examining Sokdaejeon.
For example, many examples of the Yuan dynasty recorded in the
Shinjumuwonrok, the existing book on forensic medicine, could be reference
materials for inspectors but were not appropriate for Korean customs and
practices. It also seemed to be inconvenient for the officials due to many over-
lapping contents and poor arrangements. He decided that the book would be
inappropriate for making quick and accurate judgments when solving prob-

123
lems. He then determined to create a new book on forensic medicine along
with the new code of laws. This is why he gave orders to Gu, Taek-gyu.
Gu Taek-gyu started the job of rewriting the Shinjumuwonrok. First, he
changed the order of contents to match our country's actual circumstances
and erased several unnecessary items. He also referred to other Chinese
books on forensic medicine such as Sewonrok and Pyeongwonrok to supple-
ment the contents. Then he added Gu-gyeol (Korean letters in between
Chinese characters to make reading easier) by Lee-du (notation of Korean let-
ters with pronunciation and meaning of Chinese characters) so that anyone
could easily understand the contents. The book published was the
Jeungsumuwonrok.
This book did not just imitate and accept the Chinese books on forensic med-
icine, but completely digested the knowledge to cultivate our original medical
jurisprudence of medicine and bibliography that is appropriate to our actual
Korean conditions.
His son, Gu, Yoon-myeong published his father's Jeungsumuwonrok 'in

Korean in the 16th year of King Jungjo. This prevented misjudgments
caused by the difficult Chinese characters and allowed more people to
obtain and apply the knowledge. In the 20th year of King Jungjo, the
Jeungsumuwonrok was edited again for clearer understanding and applica-
tion of the contents. The letters and dialects were also interpreted into easi-
er to read words. This is called the Jeungsumzuwonrok daejeon (The Great
Book of Jeungsumuwonrok).
This book, refined by Gu, Taek-gyu and his son Gu, Yoon-myeong was
republished and used widely as a reference book by officials when over-see-
ing legal cases. It was referred to for a long period until the 11th year of
Gwangmu, after the Gab-oh-gyeong-jang (Reform of 1894) when Western
books on forensic medicine for Western trials settled down.
Jeungsumuwonrokdaejeon played an important role as the root and trunk
of Korea’s original forensic medicine as it influenced investigations and even
judgments.
B. Court Physicians
In the past when kings ruled the country, medical care for the few people in
power and that for the general public was divided. Doctors who took care of the
king and the royal family were called as court physicians. The name 'court physi-
cian' was used during the Joseon Dynasty. A qualifying examination was held
among private physicians to choose the inner medical staff, and the most excel-
lent staff doctor was appointed as the court physician. The court physician gener-
ally managed the responsibilities and positions of the inner medical staff. He was
responsible for the medical care of the royal family and also the publication of
medical books and education.
The name of court physicians differed in each era. They were known as 'Shi-eui'
in the Goguryeo Kingdom , Euibaksa in Baekjae, and Naegongbongeuisa (service
doctors) in the United Shilla. In early Goryeo, a superior pharmacy (Sangyakguk)
was established and positions such as Bong-eo, Shi-eo-eui, Jik-jang, and Eui-jua
were arranged. Doctors from the Yuan Dynasty were directly engaged in the later
years since the Yuan had such a great influence on the country.
General physicians did not require a certain qualification. Most of them were peo-
ple of the middle class, and traditionally received training from a teacher or stud-
ied alone. Some in the nobility studied medicine and practiced treatments but
were not professionals.

125
C. Classics on TKM
1. Hyangyakjipseongbang (Compendium of Aboriginal Medicine)

Hyangyakjipseongbang is recognized as the exemplary medical book of
Korea, written in 1431 (13th year of King Sejong) and it was used as a training
guide and teaching material for those who studied medicine. Then in 1488
(19th year of King Seongjong) the book was translated into Korean so the
common people could understand it as well. Hyangyakjipseongbang is con-
sidered a most valuable book about Korean medicine from the reign of King
Sejong to King Seongjong, but after King Jungjong, the country depended on
the medical science of the Ming Dynasty. Korean medicine and medicinal
knowledge was then neglected for about a hundred years. Importing medi-
cines from China became impossible when the invasion of Japan (Wae-ran)
and the Qing dynasty (Ho-ran) occurred. The use of Hyang-yak was empha-
sized once more and republished in 1633, the 11th year of King Injo. The
books currently remaining are mostly from this republication.
In the 1st to 75th books, each and every symptom of all the diseases is classi-
fied in 57 Gang-moons and 959 kinds of symptoms are divided into subclass-
es. The origin of the sources and references were clarified, and theories on
diseases as well as the methods of making drugs, acupuncture, and moxa
cautery were discussed in the books.
Hyang-yak medicinal herbs were managed in the 76th to 85th books.

Contents were divided into the basic introduction and detailed itemized dis-
cussion. Referring to books of the Sung dynasty, about 630 kinds of medicinal
knowledge from animals, plants, and minerals of Korea were organized and
arranged. The name of the drugs (Hyang-yak), origins, components, tastes,
effects, collections, and wrapping were clarified. This book arranged Chinese
medical books as Kyeong and Korea’s medical books since Goryeo as Eui. Its
value is very great since methods of acupuncture and moxa cautery were
added as well.
Hyangyakjipseongbang emphasizes using Korea’s

abundant natural resources as medicine to prevent dis-
eases as well as to treat them. It is also a documentary
record that enables the reader to look back into med-
ical books that have been lost. Its value is extremely
high; the book contains written experiences of superior
doctors and civilian’s secret processes and folk reme-
dies.
Hyangyakjipseongbang
The purpose of producing this book started from the thought that medicines
produced in Korea would be better to fight our people's diseases than
Chinese medicines that were difficult to purchase. This book is considered a
great accomplishment of the Great King Sejong to relieve the Korean people
of suffering with the use of the medical arts and medicine. It is a collection of
Korea’s original medicines, a valuable possession that must not be neglected.
The number of books referred to in this book reaches to about 160, including
those from the Han dynasty to the Ming dynasty such as, Taepyeongseonghae
bang (Imperial Benevolence Formulary of the Taiping Era).
Hyangyakjipseongbang, Samhwajahyangyakbang (Folk Remedies of

Samhwaja), Bonjokyeongheombang (Folk Remedies of Bonjo), Hyangyakgani
bang (Simple Prescriptions for Folk Medicine), Eoeuichoalyobang
(Compilation of Royal Medicine), Donginkyeongheombang (Dong In
Compilation of Treating with Traditional Prescriptions), Jejungiphyobang
(Book on Medical Prescriptions), Hyangyakjesangjipseongbang (Collection
of Native Prescriptions to Save Life), and Hyangyakheminkyeongheombang

127
(Compilation of Treating the Public with Native Prescriptions) are Korean
books, unfortunately all were lost. except Hyangyakjipseongbang
2. Euibangyoochui (Classified Collection of Medical Prescriptions)

Euibangyoochui is a book that organized abundant knowledge about oriental
medicine into one system. The efforts of many people were required to create
this book.
King Sejong ordered Kim, Ye-mong and

Yoo, Sung-won to collect many kinds of
medicinal materials and categorize
them systematically in order to develop
medical science and without depen-
dence on any other country. The schol-
Euibangyoochui ars referred to about 150 books handed
down to Joseon and started to classify
them. Then King Sejong ordered Kim, Moon; Shin, Seok-jo; Lee, Ye; and Kim,
Su-on to help Jeon, Sun-eui; Choi, Yoon; Kim Yu-ji collect and arrange records.
Ahnpyeong Daegun; Kim, Sa-cheol and others were in charge of the editorial
supervision. In the 27th year of King Sejong, they finally managed to finish
compiling 365 books after 3 years of hard work. These books were carefully
edited again, arranged, and reduced so the number of publications became
266 volumes, 264 books.
The editing of Euibangyoochui did not stop there. After continuous revising,
Han. Gae-hee, Im. Won-jun withdrew 30 copies in the 8th year of King
Seongjong, but unfortunately most of them were lost during the Japanese
Invasion in 1592.
Choseon of Euibangyoochui was plundered by the enemy's general at that time.
252 volumes and 1 set of the books had been taken to the Japanese
Gungnaeseong library with 12 volumes missing. This Japanese library has the
only original printed book left.
Kitamura, a Japanese medical officer, in 1852, the 3rd year of King Cheoljong
republished this book to a reduced size by using wooden printing types by.
This wooden block book was offered to Korea as a gift in 1876, 13th year of
King Gojong, when the Ganghwado treaty (Byeongja Amity Treaty) was con-
cluded.
The introduction of this book records: methods for examining the patient,
preparing a prescription, administering drugs, principles when treating a dis-
ease, the moral character a doctor must have, and the nature, effect, and pro-
cessing methods of medicines. The itemized information was divided into 91
Gang-moon. Each moon presented a theory on diseases appropriate for that
moon, and then listed the medicine preparations in the order of date of the
source. The disease classifications were divided into more departments than
Hyangyakjipseongbang, including each department of modern clinical medi-
cine such as internal medicine, external medicine, acute infectious diseases,
ophthalmology, oralogy, otorhinolaryngology, dermatology, gynecology, and
pediatrics. The nature and medical theories of each disease, such as the cause,
symptoms, treatment principles were described, followed by prescriptions
appropriate for the treatment method, single-medicine prescription, acupunc-
ture and moxa cautery treatment, dietary treatment, massages, forbidden foods,
and body training.
This book is a meaningful record of many meritorious deeds, adapting oriental

medicine to Korean medicine, and developing it into our original medical sci-
ence. It is a very valuable book for the historical research of the old Chinese
medical books that were lost.

129
3. Dongeuibogam (Treasured Paragon of Eastern Medicine)
After the Japanese Invasion in year 1592, Heo, Joon received orders from King
Seonjo to consolidate data with Jung, Jak; Yang, Ye-su; Kim, Eung-tak; Lee,
Myeong-won; and Jung, Ye-nam to write Dongeuibogam. The compilation
stopped due to another invasion by Japan in 1597 (Jeongyoojaeran). Heo,
Joon did not give up and continued the work alone. He finished the 25 vol-
umes and 25 books in the 2nd year of King Gwanghaegun (1610)
Dongeuibogam is very important in several

aspects.?It was written so that the general
population could easily understand the con-
tents. There were many other medical books
before Dongeuibogam, but the scale of
Hyangyakjipseongbang and Euibangyoochui Dongeuibogam
was too large for practical use, and
Euirimchoalyo (A medical book written in Josun Dynasty) was too simple, with
insufficient information. Dongeuibogam complements their defects and weak
points.
Diseases were not divided into one class only, but into 5 classes like modern clin-
ical medicine depending on the symptoms of each disease.? The classification
was done as follows: internal medicine, external medicine (surgery, ophthalmol-
ogy, otorhinolaryngology, dermatology, urology), various diseases (pathology,
diagnostics, allopathy, first aid care, infectious diseases, gynecology, pediatrics),
medicine in drought (clinical pharmacology), acupuncture and moxa cautery
(spots on body suitable for acupuncture, acupuncture and moxa cautery therapy ).
Symptoms that patients most commonly complained of were listed first in item-
ized detail. The cause, diagnosis, and prescription for the symptoms of the dis-
ease were arranged so they could be easily referred to. The prescriptions were
minutely clarified as well as their source. Some were even supplemented with
folk remedies or Heo, Joon’s own experiences for better treatment effects.
Dongeuibogam is considered a medical book combining the medical science

of the Jin and Yuan Dynasties with Korea’s medicines. It was based on the
complete absorption of the basic theories of Chinese medicine. Some of the
contents of lost Chinese medical books are also recorded which makes the
book even more meaningful. The spirit of caring for the people foremost is
found in the purpose of the compilation, with emphasis that the contents of
the book are Korea’s own.
The significance of this book can be summed up as follows:
First, Doneuibogam emphasized practicality, all known information from the

medical world was arranged scientifically, also the Korean people’s access to
the book was a priority.
Second, the importance Korea’s Hyang-yak was recognized, emphasizing its
use and replenishment. For this, 640 kinds of medicine among the Hyang-yak
in the 'Medicine in drought section' were described in Hangeul so the com-
mon people could easily understand it. This was an expression of the strong
desire to revive and supply to the Korean people their national medicine.
Third, the book is full of theoretical concepts since it was written by referring
to about 80 kinds of domestic and foreign medical books. The doctor treating
the patient could easily and usefully put it into operation.
Fourth, the book widely reflects Korea’s high level of understanding in the
medical field. It recorded every commentary and prescription about diseases
describing the symptoms, as well as the medicine origin, folk remedies, and
Heo, Joon’s own experiences. It was published several times in foreign coun-
tries such as China, Japan, and others.

131
Fifth, in this book, Heo, Joon asserted that our medicine was not just a part of
Chinese medicine, but had equal tradition and standard. So he divided
Chinese medicine into Northern medicine and Southern medicine, and call-
ing Korea’s medicine Eastern medicine. This emphasizes Korea’s independent
studies and development of medical science.
Sixth, the book contains the essence of medicinal knowledge from the Joseon
Dynasty, based on the idea of loving the people and the Hyang-yak policies.
The writings express the desire to promote popular medicine and to relieve
the people of the suffering caused by the Japanese invasion in 1592.
4. Bangyakhappyeon (Compilation of Formulas and Medicinals)

Bangyakhappyeon is a book published
in the last years of the Joseon Dynasty.
It is a medical book based on efficient
treatment, created by the periodic,
social demands of those days. The book
was first started by Hwang, Do-yeon Bangyakhappyeon
and his son Hwang, Pil-su who supported his father's will, it was editing and
published it in the 21st year of King Gojong (1884). It was based on
Dongeuibogam, combining Euibanghwaltu (A medical book written by
Hwang, Do-Yeoun in the Joseon Dynasty) and Sonikboncho (A book on
herbal medicine written by Hwang Do-Yeoun in the Joseon Dynasty), and
supplemented about 10 other issues including basic skills of using medicine,
first aid care, and forbidden matters.
Sonikboncho is arranged on the top part of the book, having 514 kinds of
medicines from plant to minerals in a certain order so they can be easily
found. Yakseongga (Chinese poem about the properties and effects of medici-
nal stuff) in Wanbinghuichun (Recovery from All Ailments) was made into a
song so it could be easily memorized. Korean letters were attached to the
herbs for convenient reference, and the names of foreign herbs were
expressed in intaglio.
In the bottom part of the book, Euibanghwaltu was placed which classifies
effective prescriptions into the first, second, and third. This is called Sam
(three)-tong. The Sang (first)-tong were medicines that could be used as
restoratives, Joong (second)-tong was to even the energy and blood and com-
fort the insides. Ha (third)-tong was organized with medicines that treated
toxins which caused diseases. An instruction on the manufacture of these
medicines was attached, explaining how to process, manage, and administer
the medicines in detail.?
This book is considered as the model collection of prescriptions among the

Korean books on Oriental medicine. It has been added to and revised many
times and is now a very popular and used book.
5. Dongeuisusebowon (Korean Medicine for Long Life by Preserving

Original Nature)
Dongeuisusebowon is the first original text of Sasang constitutional medicine. It
was written by the medical scientist Lee Je-ma of the late Joseon dynasty. He
started the work in 1893 at the age of 57 and finished it in 1900 at the age of 64.
There are complicated interpretations in many parts since it was supplemented
and revised twice. It is a medical book created by his sincere efforts to realize a
positive book about medicine that emphasizes observations from experiences.
Dongeuisusebowon was made in a ideological, periodic background when

positive studies were in the lead. That is, Byeonginyangyo (Foreign
Disturbance of 1866) broke out in 1866, Imogullan (Military Uprising of 1882)

133
in 1882, the Donghak Revolution in 1894, Eulmisabyeon (Incident of the Year
Eulmi) in 1895, and the establishment of the Korean Empire took place in this
chaotic era and the popular feelings were extremely unstable.
Lee, Je-ma understood that the

depth and severeness of a disease
depends on each person’s innate
nature. He understood this by
examining people before writing
Dongeuisusebowon Dongeuisusebowon. Dongeuisuse
bowon is an essay on the mind of people with a premise that the structure of
Heaven and the human body is similar and should be united.
The compilation of this book is also different from other medical books. The
first part is divided into the introduction: where the writer asserts his opin-
ions, Sa-dan (four features) theory, expansion theory, and medical practition-
er theory. He says that his thoughts and opinions are based on naturalism and
humanism. In the medical practitioner theory, he shows that his opinions are
based on thoroughly researched oriental medicine by listing previous physi-
cians writing’s and other medical books. The book has many records of suc-
cessful practical experiences.
The itemized discussion sections in Dongeuisusebowon are composed of the

Small Yin Person, Small Yang Person, Great Yin Person, and Great Yang
Person, some theories from previous medical books are deeply criticized in
the book’s editorials. Failures as well as successful treatment experiences are
explained. This book is said to have opened new horizons in medical science
by its concept of detailing body parts of the head, chest, stomach, and but-
tocks, this differing in meaning from the Pyebiganshin (lung, spleen, liver, and
kidney) concept of Dongeuibogam.
6. Chimgugyeongheombang (Experiential Prescriptions of
Acupuncture and Moxibustion)
Chimgoogyeongheombang is the writing of Heo, Im, a self-made acupunctur-
ist. Starting from a humble life, his reputation spread throughout the land and
to other countries as a noted physician. During the reign of King Seonjo and
King Gwanghaegun, Heo, Im received the rank of Dong-ban for his meritori-
ous deeds by treating and serving the two kings. He was listed on the
Euigwanrok (medical official list) with Heo, Joon, and appointed to many gov-
ernment posts, Heo, Im was called as the best acupuncturist in Joseon. He
divided the book, Chimgoogyeongheombang into the introduction and into
the itemized discussions and then divided important diseases into about 70
sections. and moxa cautery that showed excellent results. He summarized the
138 basic acupuncture points and showed their locations and their actions.
These 138 points are the ones most used for diseases. The book also
describes needle-moxa cautery methods, symptoms and how to locate the 57
extra-meridian points for acupuncture. This way, Heo, Im avoided complicat-
ed treatments and focused on the issues at hand. He wrote the contents in
simple, practical terms so that anyone interested in medicine could read and
use the knowledge. Also, Heo, Im upgraded existing acupuncture and moxa
cautery by cultivating a new field based on his own experiences and using his
supplementation and draining methods. Simple and helpful in actual applica-
tion, this book is the country’s very special book on acupuncture and moxa
cautery which provides a detailed theoretical background.

135
Index
to
du ction
Intro an
al Kore
ition
Trad
icine
Med
Index
A 048, 050, 052, 053, 054, 055, 057, 058,

061, 062, 067, 069, 070, 084, 087, 088,
acupuncture _ 011, 019, 020, 041, 061,
092, 093, 094, 101, 103, 106, 131
067, 068, 082, 083, 084, 085, 086, 087,
088, 089, 090, 091, 092, 100, 102, 103,
blood vessel _ 031, 052, 064
117, 118, 120, 124, 125, 127, 128 body acupuncture _ 084, 091
acupuncture anesthesia _ 089, 090 bright spirit _ 034
acupuncture point _ 040, 041, 043,
044, 045, 046, 047, 048, 067, 068, 082,
087, 133
ancestral qi _ 050 C
anger _ 031, 033, 054, 058, 079 Chijongbibang _ 120
anxiety _ 054, 058 Chijongjinam _ 120
aromatherapy _ 105, 106 Chimgoogyeongheombang _ 033
assistant medicinal _ 083 Chong, Yagyong _ 115, 116
Association of Korean Oriental clearing _ 100, 101, 107
Medicine _ 012, 021
coating of the tongue (tongue coat-
ing) _ 063
cold _ 015, 026, 029, 031, 035, 051, 053,
055, 057, 058, 060, 063, 067, 069, 071,
072, 073, 074, 075, 076, 077, 078, 079,
B 085, 092, 101, 103
Baek, Gwang-hyeon _ 118, 119 cold and heat _ 067, 069, 072
Bangyakhappyeon _ 130 cold pattern _ 063, 071
big needle _ 084 conception vessel _ 041, 049
bladder _ 031, 036, 037, 039, 047, 048, courier medicinal _ 083
079 cupping _ 019, 020, 082, 093, 094, 102,
blood _ 028, 033, 034, 035, 040, 042, 104

137
D E
damage by food _ 059 ear acupuncture _ 084, 085, 086, 103
damage by overexertion and fatigue earth _ 010, 014, 026, 028, 029, 030,
_ 060 031
dampness _ 031, 053, 056, 057, 063 eight-principle pattern identification
dampness pattern _ 063 _ 069, 070
eight extra meridians _ 041
defense, qi, nutrient and blood pat-
tern identification _ 069 eight principles _ 067
defensive qi _ 051 eight types of main pulses _ 066
deficiency and excess _ 067, 068, 069, electric needle _ 084
073 emesis _ 100, 101, 107
deficiency pattern _ 063 engendering (mutual engendering)
diagnosis _ 009, 015, 019, 027, 028, _ 029, 030, 031, 090
032, 053, 061, 062, 063, 064, 065, 066, essence _ 036, 048, 049, 050, 052, 060,
067, 068, 082, 084, 100, 102, 128 104, 105, 130
diaphoresis _ 100, 101, 107 Euibangyoochui _ 011, 126, 128
dietary therapy _ 082, 098, 099 examination _ 020, 053, 061, 062, 063,
disease cause pattern identification 064, 066, 067, 068, 099, 110, 111, 123
_ 070 exterior and interior _ 067, 069, 072
Dongeuibogam _ 011, 013, 014, 095, external therapy _ 087, 096
111, 112, 128, 129, 130, 132
Dongeuimoongyeonbang _ 017
Dongeuisoosebowon _ 011, 014, 114,
115
Dongeuisusebowon _ 131, 132 F
dry _ 015, 035, 050, 051, 053, 057, 072, facial acupuncture _ 084
093, 094 fear _ 054, 059
Index
filiform needle _ 084 greater yang small intestine meridi-

fire _ 014, 028, 029, 030, 031, 038, 051, an of hand (small intestine meridi-
053, 055, 057, 058, 060, 092, 093 an) _ 042
five viscera _ 027, 028, 031, 032, 037, greater yin lung meridian of hand
039, 040, 041, 053, 062, 067, 068, 085, (lung meridian) _ 042
103 greater yin person _ 074, 075, 076
five viscera and six bowels _ 032, ,077, 079
040, 041, 062, 067, 068, 085, 103 greater yin spleen meridian of foot
five phases (five elements) _ 014, 028 (spleen meridian) _ 042
folk therapies _ 085, 096, 097, 098 grief _ 054, 059, 079, 116
foot acupuncture _ 084, 086 Gu, Taek-gyu _ 120, 121, 122
Four-Constitution Medicine _ 012, Gyeongheomyakbangmoon _ 116

073
free coursing _ 032
fright _ 054, 059
functions of qi _ 052, 103 H
hand acupuncture _ 084
healthy qi _ 009, 051, 063, 100, 104
heart _ 031, 034, 038, 039, 042, 043,
044, 045, 047, 051, 054, 058, 062, 071,
104
G Heo, Im _ 011, 117, 133
gallbladder _ 036, 037, 042, 047, 051 Heo, Joon _ 110, 112, 117, 128, 129,
greater yang bladder meridian of 130, 133
foot (bladder meridian) _ 042 herbal needle _ 084
greater yang person _ 074, 075, 076, Hyangyakjipseongbang _ 011, 013,
078, 079 124, 125, 126, 127, 128

139
I arge intestine _ 036, 038, 042, 043
Im, Eon-guk _ 119, 120 laser acupuncture _ 084, 088

infinite divisibility _ 027 Lee Je-ma _ 073, 112, 113, 114, 131
inquiry (questioning) _ 062, 064, 065, Leehyang Gyeonmoonrok _ 119
067, 069 lesser yang gallbladder meridian of
inspection _ 020, 062, 067, 069, 070, foot (gallbladder meridian) _ 042
112
lesser yang person _ 074, 075, 076,
interrelationships of five phases _ 029 077, 079
intradermal needle _ 084 lesser yang triple energizer meridi-
an of hand (triple energizer meridi-
an) _ 042
J lesser yin heart meridian of hand

(heart meridian) _ 042
Jeungsumuwonrok _ 122
Jongdushimbeopyoji _ 116 lesser yin kidney meridian of foot
(kidney meridian) _ 042
joy _ 054, 058
lesser yin person _ 074, 076, 078, 079
life bar _ 064
listening and smelling examination
K
_ 062, 064
kidney _ 031, 042, 043, 046, 049, 050,
liver _ 031, 032, 033, 034, 037, 039, 042,
059, 060, 079, 132
043, 047, 048, 051, 054, 058, 077, 078,
KOMSTA _ 021, 022
079, 104, 132
long needle _ 084
lower energizer _ 039, 070
L lung _ 031, 035, 036, 038, 039, 042, 043,
lance needle _ 084 051, 059, 060, 071, 132
Index
M P
Magwahoetong (On Vaccination for palpation _ 062, 065, 067, 069
Smallpox) _ 115 pathogenic qi _ 009, 050, 051, 052, 054
mediation _ 100, 101, 107 pattern identification (syndrome dif-
meridian qi _ 051 ferentiation) _ 066, 069, 070, 071
meridians and collaterals _ 028, 040, pattern identification of qi-blood and
087, 103, 106 fluid-humor _ 069
metal _ 014, 028, 029, 030, 031 pensiveness _ 054, 058
middle energizer _ 039, 051 phlegm-fluid retention _ 054, 060
middle qi _ 051 principle of sovereign, minister,
minister medicinal _ 083 assistant and courier _ 082
moxibustion _ 011, 019, 020, 082, 085, pulse diagnosis _ 063, 065, 066
087, 088, 089, 090, 091, 092, 100, 102, purgation _ 100, 101, 107
103, 104, 117, 133
mutual conversion _ 027
mutual dependence _ 027
mutual opposition _ 026
mutual waxing and waning _ 027
Q
qi _ 009, 015, 028, 032, 033, 034, 035,
036, 037, 038, 039, 040, 042, 048, 049,
050, 051, 052, 053, 054, 055, 056, 057,
N 058, 059, 060, 061, 062, 063, 064, 069,
nine classical needles _ 084 084, 088, 089, 100, 101, 103, 104, 106
nose acupuncture _ 084 qi bar _ 064
nutrient qi _ 051 qigong _ 094, 095

141
R skin needle _ 08
resolution _ 100, 101, 107 small intestine _ 036, 038, 042, 043,
045, 046
restraining (mutual restraining) _
030, 031, 090 sovereign medicinal _ 083
reverting yin liver meridian of foot spirit _ 027, 034, 048, 053, 075, 095,
(liver meridian) _ 042 101, 103, 104, 129
reverting yin pericardium meridian spleen _ 031, 033, 039, 041, 051, 054,
of hand (pericardium meridian) _ 059, 060, 062, 077, 079, 132
042 spoon needle _ 084
round-pointed needle _ 084 static blood _ 054, 061
round-sharp needle _ 084 stiletto needle _ 084
stomach _ 031, 036, 038, 039, 044, 051,
059, 060, 062, 063, 071, 077, 078, 132
summer-heat _ 053, 056
S
Saam acupuncture _ 090, 091
Sasang Constitutional Medicine _
012, 073, 115, 131
Sasangeuihak _ 012
T
taping therapy _ 106
seven emotions _ 054, 058
tertiary collateral vessel _ 041
shear needle _ 084
three bars _ 063
six-meridian pattern identification _
Tiger's Mouth diagnosis _ 063
069
tongue diagnosis _ 062
six excesses _ 053, 054
tonification _ 100, 101, 107
six bowels _ 027, 028, 031, 032, 036,
037, 039, 040, 041, 051, 062, 067, 068, traditional Chinese Medicine _ 013
085, 103 traditional Korean Medicine (TKM) _
Index
008, 009, 101, 011, 012, 013, 014, 015, visceral pattern identification _ 069,
016, 018, 019, 020, 021, 022, 023, 024, 071
026, 027, 031, 032, 036, 039, 048, 050,
061, 062, 063, 066, 067, 068, 070, 071,
073, 080, 082, 087, 088, 093, 096, 097,
098, 100, 102, 104, 106, 108, 110, 112, W
115, 124 warming _ 052, 100, 101, 107
transportation and transformation _ water _ 014, 028, 029, 030, 031, 036,
033, 035 038, 055, 068, 071, 072, 074, 077, 078,
triple energizer pattern identifica- 084, 087, 093, 116
tion _ 070 wave therapy _ 104, 105
triple energizers _ 036, 039 Western Medicine _ 008, 009, 014,
tuina (massage) _ 095, 096 015, 020, 032, 070, 071, 090, 100, 102
twelve meridian divergences _ 041 wind _ 010, 031, 053, 054, 058
twelve meridian sinews _ 041 wind bar _ 064
twelve standard meridians _ 041, wood _ 014, 028, 029, 030, 031, 033, 037
042, 043
Y
U yang brightness large intestine
upbearing and effusion _ 033 meridian of hand (large intestine
upper energizer _ 039 meridian) _ 042, 043
yang brightness stomach meridian
of foot (stomach meridian) _ 042,
043, 044
V yin and yang _ 009, 014, 026, 027, 032,
visceral and bowel qi _ 051 037, 039, 049, 059, 067, 069, 071, 090,
visceral manifestation _ 032 101, 104

143

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Introduction to

TKM Medical Service System

Medical Therapies of TKM

A. Characteristics of Traditional Korean Medicine

The purpose of medicine, therefore, is for an individual to maintain a healthy

Korea Institute of Oriental Medicine ●

Korea Institute of Oriental Medicine ●

The Association of Korean Oriental Medicine (AKOM henceforth), established in

The first reference of a medical book on record is in Ilbonseogi (Chronicle of

Korea Institute of Oriental Medicine ●

Dongeuisoosebowon, published in 1900, deals with how the development of a

D. Differences between TKM and Western Medicine

TKM is a range of traditional medical practices based on Asian natural philosophy,

On the contrary, western medicine focuses on a human body's internal organs

Korea Institute of Oriental Medicine ●

B. Medical Departments of TKM clinic

Medical departments of TKM clinic include internal department, women's department,

Currently TKM treatments such as acupuncture, moxibustion, or cupping are

C. TKM health insurance and various insurance plans

Korea Institute of Oriental Medicine ●

D. Medical Aid Work by TKM Doctors

1. Domestic Medical Aid

2. Overseas Medical Service

Korea Institute of Oriental Medicine ●

The purposes of establishment are 1) to achieve the humanitarian purpose via

In addition, TKM hospitals were set up in Kazakhstan, Uzbekistan, Cambodia,

Korea Institute of Oriental Medicine ●

A. Yin and Yang

1. Basic Concept of Yin and Yang

2. Basic Changes in Yin and Yang

The mutual waxing and waning of yin and yang

The mutual conversion of yin and yang

The infinite divisibility of yin and yang

3. Application of Yin and Yang in TKM

Korea Institute of Oriental Medicine ●

B. Five Phases / Elements

1. Basic Concept of Five Elements

2. The Interrelationships of Five Phases / Elements

Korea Institute of Oriental Medicine ●

The relationship of mutual restraining can be compared with the develop-

3. Application of the Five Elements / Phases in TKM

Korea Institute of Oriental Medicine ●

Visceral manifestation refers to anatomic, physiologic and pathological relation-

Korea Institute of Oriental Medicine ●

c. The heart is related to tongue. The heart’s pathological phenomena are

d. The heart governs speech.

e. The heart governs perspiration.

b. The spleen governs the limbs. The spleen is in close physiopathological

Korea Institute of Oriental Medicine ●

e. The lungs open into the nose.

b. The kidneys govern bones.

c. The kidneys govern water. They control body fluids.

d. The kidneys open into the ears.

b. The gallbladder controls judgment. It is partially responsible for one’s men-

Korea Institute of Oriental Medicine ●

b. The small intestine is related to urine.

c. The stomach likes wetness and dislikes dryness.

b. Triple energizers as the three divisions of the body

c. Functions of the triple energizers

Korea Institute of Oriental Medicine ●

The Meridian is the English translation of the Korean word Gyeong-rak.

Overview of twelve standard meridians is given as follows:

- Main channels of the overall meridian system