The Oriental Psychoanalysis Therapy
                - A therapy based on simultaneity. -

I hope this piece of material could be helpful for further discussion on the subject. Although
this material is not a presentation of a new theory, it still needed a certain title that would implicate the whole nature of itself. I named it "The Oriental Psychoanalysis Therapy :
동의심학(東醫心學)"
I was fortunate enough to gain a certain understanding of the cultural treasures which has been examined and formed by traditional epistemology. In this piece of material, I tried to make
that understanding more precise in the psychological sphere.

It would be unnecessary to refer to all the references and quotations that has been used in
this material. I will simply indicate briefly the sources and the texts.

This material is written on the basis of a few major texts such as "壽世保元 : su-se-bo-won",
格致藁 : kyeok-chi-go"(by 東武 李濟馬 : Lee Che Ma) and "Psychoanalysis -" (by Carl Gustav
Jung). And I took the "四位論(Four-Direction Theory, or Four-Substance Theory)" which is
introduced in the "周易(Book of Changes)" to be my basic view point in integrating the ideas of those texts.

"東醫四象大典 : Dong-Euh-Sa-Sang-Dae-Chon" by Park Seok Eon, was helpful in understanding the
works by Lee Che Ma(李濟馬). Translated version of "Analytic Psychology" "Memories, Dreams,
Reflections" by Lee Bu Young was helpful in understanding the ideas of Carl Gustav Jung. And
"栗谷哲學硏究(Philosophy of Yul-Gok)" by Hwang Euh Dong was crucial in understanding the link
between "格致藁" and "周易(The Book Of Change)".
 
 

1】Epistemology of 'Four Direction' - an outline.

It would be unappropriated to start classifying the authenticities of numerous propositions
which are considered to have certain effects on human mind and body. So I am introducing Four-
Direction Theory as an instrument and yardstick in studying the infinite world of human mind
and body.

Since the "Book of changes : 周易", the Four- Direction Theory is one of the oldest and most
conventional point-of-view. It is a unique dimension in which the relative concept of 'Yin and
Yang' becomes a sound(and balanced) image. And we find its basis in the mental structure of the human mind itself. The "Book of changes" considers the number 'four : 四' as the perfect number of which human mind can form an unchanging - in spite of time - image of itself.

The interest of "The Oriental Psychoanalysis Therapy" does not lie in sorting out the
authenticities of certain propositions. Rather, its interest lies in the effect of a certain
proposition. - A certain proposition which is accepted as true(or false) by a certain
individual. Also, its interest lies in the physiological and pathological change which has been created within that person by a series of those effects. And finally, its interest lies in
seeking the most adequate method for that person's recovery.

The viewpoint of 'Four Direction' regards it as the most ideal image for two sets of
antagonized powers maintaining balance on two separate dimensional central axes. In other
words, in the viewpoint of 'Four Direction', there is no such concept as a diametrically
opposed understanding between propositions. There is only the dynamic and constant coordination of balance between equally valued propositions.

The viewpoint of 'Four Direction' shows us how the contradiction between propositions which are
indefinable - such as the question of 'subjectivity and objectivity' or 'cognition and
existence' - can come to an exquisite conjunction by discovering a concurrence in the
limitation of linguistic expression within those propositions.

For example, the contradiction between the question of 'cognition' and 'existence' can be
balanced as such : 'Man exists under cognition limit.'

The methodology of 'The Oriental Psychoanalysis Therapy' aims at bringing the unknown subject
to light. It points to overall acknowledgement by systematically gathering the parts which
concur through verifying cognition with existence and confirming existence by verifying
cognition.

This piece of material can be divided into three parts :

The understanding of 'four Direction' which is based on the model of dynamic mind and body.

The drug therapy which derives from that understanding.

And Self-Analysis, which pursue the objectivity of self-cognition.

First, we will discuss the 'model of mind, the four dimension's, and 'four Types, .

'The self-analysis' and 'the theory on drug therapy' will be discussed later on.
 
 
 

2】The Model of Mind

Man cognize and sense the universe with his mind and body. The first diagram below shows the
shape of 'Mandala'. A circle is presented as a figure which covers every possible case of our
mysterious mind and body. A perfect square is presented as a standard of cognition in analyzing
the circle. To achieve a Mandala - in which a square become a perfect square - one necessarily
needs discipline of self-analysis.
 

1) Mandala 2) consciousness ↔ shadow 3) mind and body

The hypothesis on mental structure subdivides the mind into several concepts : ego, conscious,
unconscious, collective-conscious, collective-unconscious, self. These concepts can be
simplified as : ego, conscious, unconscious, self. And we can interpret these concepts with two
categories : the mind and body.

The 'ego' is the mind which I know who I am. The 'conscious' is a mental data which is always
available to the ego. The 'unconscious' is a mind which is more related to the body, and it is
difficult for the ego to control or to approach. The 'self' is the body. - It is a inherent
drive which unconsciously intends to achieve its own totality and Self-actualization.

'Ego' forms the axis of the mind. 'Self' forms the axis of the body. And they differ in
direction. : The 'ego' directs toward mental function, and the 'self' directs toward bodily
structure. Our study is centered around the mental function, rather than the established - by
the viewpoint of 'Four Direction' - body.

That is, our approach towards studying the mind & body will be centered around the Ego. A study
centered around the bodily structure is what modern Occidental medical science has been doing.
And it is not the subject of our study.

The conscious is based on the unconscious, and man needs good amount of effort to maintain the
conscious.

The ego is part of the conscious which one cognize oneself. - Metaphorically speaking, it is
the bright part of the globe when illuminated. What we 'cognize' are mostly the 'conscious'
part. The individual-unconscious which we distinguish from the collective-unconscious may
become conscious. And the ego which is a part of that conscious makes the corresponding part of
it dark with its brightness and consequently form a shadow.

If a mature ego is compared to the moon, the 'complex'

can be compared to the numerous stars. The ultimate goal of self-analysis and
self-actualization is what can be described as the brightness of the ego becoming that of the
sun, and simultaneously, the self becoming so transparent that it doesn't form a shadow. The
'light' means what we are cognizant of, and man automatically responds within the limits of
what he is cognizant of.

When the immature ego is presented with the external stimulus of what is 'good', and
concentrates on it without sufficient reconciliation with its desires, the other side of the
conscious darkens. And if that concentration is strong or if it is repeated, the conscious
becomes unconscious. We call this 'the shadow.' The center of this shadow and the light which
the ego - developing from the unconscious - couldn't absorb forms a center separate from the
ego which is called the 'complex.'

The substance presented above is based on the probability described below.

The probability of man's existence in the universe and also the probability of my own - 'I' as
an individual - survival in the universe is almost zero. Therefore, the fact that a rare
probability has become a reality makes a certain supposition valid. - A supposition that a
certain 'will' or 'a fixed direction' is at work. Civilization named it 'god' or '德-virtue'.
The fact that man has the ego, and the fact that the ego tends toward self-actualization,
through absorbing the shadow and the complex, makes us acknowledge that its existence is in the
course of nature. Self-actualization itself is an ideal state, but the process of pursuing it
needs harmony of the mind and body.

The subject which consciously and unconsciously expands data by learning and experience is the
basic structure - inherited by nature - of the mind and body. The simple structure of
transcendental data can be interpreted as the collective-unconscious which is a mental
structure similar to animal instinct. The ongoing expansion of data and its exercise allows us
to assume that the 'persona' and the 'anima' exists in us. - The 'persona' performs a status
and a role(both social and natural). The 'anima' preserves 'conscious' in a form of data.

The model presented above enables us to abstract the psychological dynamics. But it is revealed
differently in every individual. And we can classify - according to the Four Direction Theory -
them into four types.

The Intuition type : Intuition is a function which instantly - and unconsciously - sense the
change of circumstances and its authenticities.

The person who has - by nature - stronger tendency toward this function is classified as the
'Intuition type.'

The Feeling Type : It seems that the 'Feelings' are an indication which enables us to control
the changes within our mind and body. The person who has - by nature - stronger tendency toward
the 'feelings' is classified as the 'Feeling Type.'

The Sensation Type : The person who has - by nature - stronger tendency forward sensibility -
which delicately perceives the physical experiences - is classified as the 'Sensation Type.'

The Thinking Type : The person who has - by nature - stronger tendency toward logical
arrangements of data - data that has been verified by the ego - is classified as the 'Thinking
Type.'

If I might add : There are differences of tendency in every individual. That is, in the
tendency of the 'persona' toward the outer world, in the tendency of the 'anima', and in the
process of communicating data between the 'conscious' and the 'unconscious.' There is also a
specific character in every individual. The classified types mentioned above results from
analyzing these individual differences and characters. The idea of this 'four types' concur
with the traditional idea of '中 : mean' and '節 : node' which is mentioned in the process of
discussing the idea of '仁·義·禮·智 : Benevolence·Righteousness·Propriety·Wisdom' in
'周易 : The Book of changes' and '中庸 : The Doctrine of the Mean.'

The 'Intuition' is interpreted as '仁 : Benevolence' and '哀性 : sorrow' ; Looking from the
axis of time, '仁 : Benevolence' is a state of mind which gives much more weight on the future
rather than the past, and so strives to prepare for the things to come. It is a state of mind
which makes decisions sincerely in every occasion. And with enough experience it understands
beforehand - by capturing certain indications of the matter - the situation of the matter yet
to come. But when it gets tired from striving too hard to make provision, it resigns itself -
submit to fate - and be grief stricken … The passion of sorrow.

The 'Feeling' is interpreted as '義 : Righteousness' and '怒性 : anger' ; Looking from the axis
of space, '義 : Righteousness' is a state of mind which directs forward a justice that most
people agree - It is a state of mind which is eager to rouse a consensus of contemporary
opinion. But when idea precedes action, it gets impatient and - eventually - angry. … The
passion of anger.

The 'Sensation' is interpreted as '禮 : Propriety' and '喜性 : joy' ; Looking from the axis of
time, '禮 : Propriety' is a state of mind which bear the things of the past firmly in its
memory and put it into practice appropriately. It has a tendency to follow the evolution of
latest events until it gets familiar to the matter. When something against its expectations
happens, it accepts the matter anyway. - But to protect itself from having to accept the
unexpected matter, it smiles (or laughs). . . . The passion of Joy.

The 'Thinking' is interpreted as '智 : Wisdom' and 樂性 : enjoyment.' ; Looking from the axis
of space, '智 : Wisdom' is a state of mind which has a tendency to discover what is reasonable
by putting its own thoughts - rather than other's thoughts - in order. It focuses on what
interests itself and takes pleasure from it without any concern of others' opinions. But when
the enjoyment has gone too far, it experiences difficulty to withdraw from taking pleasure in a
certain matter. … The passion of enjoyment.

As we can see from the four structures of the human mind presented above, the '仁' & '禮'
contradicts on the axis of time and the '義' & '智' contradicts on the axis of space. The '仁'
& '禮' are not directed toward space, and '義' & '智' are not directed toward time.

'仁 : Benevolence' and '禮 : Propriety' are the unreasonable function which its cause and
effect are not clear. - '義 : Righteousness' and '智 : Wisdom' are the reasonable function
which its cause and effect are - by mood and thought - clear. The 'Intuition' which makes
transcendental judgement and the 'Sensation' which bear experience in its memory are the
unreasonable function of the mind. The 'Thinking'(its cause : a certain object) and the
'Feeling'(its cause : a certain mood) are the reasonable function of the mind.

The process of 'individualization' points to self-realization through the maturity of the Ego.
And it also point to diversified differentiation - not rigid consolidation - and harmony. In
other words, through experience and stimuli, the human mind differentiate its immature function
- which makes black & white judgements - with diversity. This diversified differentiation is
maturity. Diversification means carrying various criteria. And 'Individualization' means
putting those criteria together - synthesize - in harmony.

Therefore, the differentiation of 'Intuition' and 'Feelings' becomes harmonious when it faces
the outer world. The differentiation of 'Sensation' and 'Thinking' becomes harmonious when it
is adjusted and conserved inwardly. These are characterized as 'extroversions' and
'introversion.'

The following is a 'trigram of Four Images'(四象卦) from the 'Book of changes.'

Heaven(太陽) : ? Fire(少陽) :? Water(少陰) :? Earth(太陰) : ?

The Yang(陽) symbolizes a tendency (or energy) which is pro-spiritual. The Yin(陰) symbolizes a
tendency which is pro-physical. Also, the Yang symbolizes the extrovert tendency, and the Yin
symbolizes the introvert tendency.

The 'Intuition' and the 'Thinking' are the spiritual functions - cogitative - of the human
mind. The 'Feeling' and the 'Sensation' are the bodily function - active - of the human mind.

Each pair of axes introduced above - time · space / extroversions · introversion / mind ·
body - symbolizes the 64 - trigrams, and give shape to the Four Images(四象).

Heaven(太陽) : Intuition - which is extroversive - predominates in this image. It has a
tendency which is pro-spiritual.

Fire(少陰) : Feeling - which is extroversive - predominates in this image. It has a tendency
which is pro-physical.

Earth(太陰) : Sensation - which is introversive - predominates in this image. It has a tendency
which is pro-physical.

Water(少陰) : Thinking - which is introversive - predominates in this image. It has a tendency
which is pro-spiritual.

These Four Images have reciprocal axis which differs in every dimension.

1) Axis of time & space : 太陽 ↔ 太陰, 少陽 ↔ 少陰

: 仁 ↔ 禮, 義 ↔ 智.

2) Axis of inclination : 太陽 ↔ 少陰, 太陰 ↔ 少陽

: intuitive understanding ↔ speculative verification,

sensational experience ↔ emotional alignment

3) Axis of mind & body : 太陽 ↔ 少陽, 太陰 ↔ 少陰

: extroversions of the mind ↔ extroversions of the body, introversion of the body ↔
introversion of the mind.
 

3】The Four Dimensions

Human nature can be divided into four dimensions. - They are : 事(spirit) which is the 'most'
spiritual dimension·心(mind) which is the 'more' spiritual dimension·身(body) which is the
'more' material dimension·物(matter) which is the 'most' material dimension.

To use Lee Jae Ma's(李濟馬) words, they are :

仁義禮智 (Benevolence, Righteousness, Propriety, Wisdom),

喜怒哀樂 (joy, anger, sorrow, enjoyment),

臆臍腹 (the Chin, the breast, the navel , the belly),

頭肩腰聲 (the head, the shoulders, the waist, the voice).

If we simplify these words, it means that we can find certain physical characteristics in a
person according to his/her spiritual inclination.

Before we get into discussing the physical characteristics of 'the four inclinations of
man(Hereafter expressed as the Four Types : 四象人)', I'd like to present a diagram for
reference.

 格致藁 四心
 

東武 李濟馬(Lee Jae Ma) is the one who observed and clarified the differential of physical
functions between men according to their psychological inclinations. To sustain itself, the
body absorbs nutrition through digestive organs and excrete. The absorbed energy is partially
used for maintaining the body, and partially used for mental and physical activities. The
digestive organs function as the supplier of the acquired energy. And they are the parts of the
body where the difference between psychological inclinations of men most clearly shows. We can
sectionalize these digestive organs into four parts and discuss of its principal functions :

1) the first part would be the esophagus section : from the oral cavity to the esophageal
orifice of the stomach.

2) The second section would be the stomach : from the esophageal orifice of the stomach to the
duodenums.

3) The third section would be the small intestines.

4) the fourth section would be the large intestines.

The esophagus section decides whether to eat and swallow or not. Its instantaneous decision on
new things tell us that it has an inclination identical to that of 'Intuition'.

The main function of the stomach is to digest food or to vomit. Food is assimilated and
converted into organic tissue by the stomach, with the support of the digestive enzymes in the
duodenums. Its function has an inclination identical to that of 'Feeling'. - in alignment with
the mood.

The small intestines absorbs the digested foodstuff selectively and actively. Its function has
an inclination identical to that of 'Thinking'. - reference and logical arrangement based on
data.

The large intestines absorbs water passively - by an osmotic action - from the residue of
foodstuff. Its function has an inclination identical to that of the 'Sensation'. - reception of
experiences.

The practice of intuitive judgement cause intensive consumption of 'mental energy' - As a
result, the energy of the brain develops. The sharing of 'feelings' cause intensive consumption
of 'heart energy' - As a result, the energy of the shoulder develops. Having sensational
experiences cause intensive consumption of 'endurance energy' - As a result, the energy of the
waist develops. The excercise of 'thinking' and 'reasoning' cause intensive consumption of
'mind energy' (energy of concentration) - As a result, the energy of the hip develops.

The intuitive observation above is confirmed by revealed differences between physical types. By
comparative analysis - with healthy typical body as a standard - we can classify physical
characteristics according to physical types.

Heaven Type(太陽人) : The people who come under this type have well developed nape and head.
The lower part of the body is weak when compared with the upper part. Usually in good health.
But one may occasionally vomit without particular reason or experience powerlessness in the
lower part of the body.

Fire Type (少陽人) : The people who come under this type have well developed shoulders, small
hips, relatively dry skin. Does not sweat much, except the palms are wet and cold with sweat.
Usually have enough secretion of stomach acid. Even irregular meals are well digested.

Earth Type(太陰人) : the people who come under this type have well developed waist, plump
figure, strong bone structure, strong wrists and ankles. Sweat easily and have large skin
pores. Rapid change of physical movements directly affects the automatic nervous system. So one
occasionally experience heart palpitations. Often have an upset stomach according to his/her
mood at the time.

Water Type(少陰人) : The people who come under this type have well developed hips, bent
shoulders, dense skin tissue and warm palms. Do not sweat much except the facial part such as
the part under the nose. Usually do not have enough secretion of stomach acid. - Naturally, has
a habit of taking limited amount of meals regularly.

Within the dimension of 事·心·身·物, our mind and body can be once again divided into
another set of four dimensions. Those four dimensions are : 好善·惡惡·行其行·行其知(to love
virtue · to avoid vice · to act first · to act later) The diagram presented below shows
Lee's(李濟馬) viewpoint on classification of dimensions. - which covers from pro-spiritual
dimension to pro-bodily dimension.
 
 

 太陽人 少陽人 太陰人 少陰人 圓~四方
 

Dimension of 好善 has a structure of which its inclination and its realization concur. Each
dimension of 惡惡, 獨行, 博通 has reciprocal structures.

Dimension of 惡惡 : the axis of mind & body (Heaven↔Earth, Fire↔Water)

Dimension of 獨行 : the axis of inclination ( Heaven↔Water, Fire↔Earth)

Dimension of 博通 : the axis of time & space ( Heaven↔Fire, Earth↔Water)

Each word used in the diagram above stand as a symbol for mental images.
 

1) 好善 : A dimension of the mind which pursue one's natural-born talent (the superior
function). One loves to pursue his/her talent, and does very well in it. But the pursuit is
something that is hard to be understood except by the ones born with such inclination.

天時(人) : The Intuitive understanding of the Heaven Type ; Such as knowing other's intentions,
making estimate of the stock market quotations, and predicting danger.

世會(義) : The emotional assimilation of the Fire Type ; Such as leading (or creating)
contemporary fashion, establishing ethical codes, and gaining popularity.

人倫(禮) : The sensational moderation of the Earth Type ; Such as exercising the manners
appropriately, being interested in the know-how of breeding animals and plants, and acting
appropriately on the basis of experience.

地方(智) : The intellectual reasoning of the Water Type ; Such as making things efficient or
simple, exploring the law of nature or the reason of things.

2) 惡惡 : A dimension of the mind which avoids the things one dislikes. It shows a distinctive
psychological character which makes effort to protect one's own self in human relationships.

Before we continue, I would like to mention in reference to the 'superior function', 'inferior
function', 'differentiation of functions' and 'primitive (or unchanged) form of differentiation
(not yet differentiated).'

Because it is superior by nature, the 'Superior function' takes the lead in reacting to a
certain stimulus. But the 'Inferior function' usually does not react unless the reaction is
directly required. We can see from an ordinary day's experience, that we are forced to make
instantaneous decisions between various stimuli and reactions, and between choices and neglect.
So, unless we voluntarily make an effort, the 'Ego' is always built up centering around the
'superior function'. - And, consequently, the 'Inferior function' becomes a 'shadow' and loses
the opportunity to differentiate.

When reaction of the 'inferior function' is manifested in 'not yet differentiated' condition -
due to the decrease of stimuli - we call it a 'primitive (or unchanged) form' of 'inferior
function'. And the condition in which reaction of the 'inferior function' manifests itself to
various stimuli with diversity, is called 'differentiation' or 'diversification'.

In most cases, the Ego gives great weight to superior function, which inferior function may get
an opportunity to differentiate themselves only when superior function gives intentional
concern to it.

So, the superior function filtrates the 'persona' and 'anima' until the inferior functions
'become conscious'. This whole process is called 'individualization'. - 'Individualization'
means 'self realization' which is the ultimate desire of man. And the degree of progress in
'individualization' tells bow mature a person is.

The evaluation of a person's maturity is centered around the abilities of giving life, of
bringing up, and of educating others. And the required strength here is a diversified strength
rather than a strong one. The oriental concept of '君子(a man of virtue)' projects an image of
co-existence, of showing love and goodness, and of giving a good example to others.

交遇(友) : An emotional function which is - by nature - the second best function of the Heaven
Type. Heaven Type person usually get well acquainted even with strangers through intuitive
understanding of the other person. This behaviour is caused by a psychological character that
tries to protect one's own self in human relationships. Although it is interior to
'Righteousness(義),' this '友(Fraternity)' is the energy of co-existence.

事務(忠) : An intuitive function which is - by nature - the second best function of the Fire
Type. Fire Type person makes efforts to tell right from wrong objectively and prove that he is
right. This behaviour is caused by a psychological character that tries to protest one's own
self in human relationships. Although it is inferior to '仁(Benevolence)', this
'忠(Faithfulness)' is the energy of judgement.

居處(孝) : A cogitative function which is - by nature - the second best function of the Earth
Type. Earth Type person tries to avoid something new or strange. This behaviour is caused by a
psychological character that tries to protest one's own self in human relationships. Although
it is inferior to '智(wisdom)', this '孝( )' is the energy of reasoning.

黨與(悌) : A sensual function which is - by nature - the second best function of the Water
Type. Water Type person tries to associate only with people who are useful to one's own self.
This behaviour is caused by a psychological character that tries to protect one's own self in
human relationships. Although it is inferior to '禮(Propriety)', this 悌(respect)' is the
energy of being moderate.

3) 獨行 : A dimension of the mind which is the source of persistence. It is a more bodily
dimension - 行其行, the inferior function which needs persistent practice - which is difficult
to become the 'conscious' part of the mind.

方略(竊) : When Heaven Type person get lazy intellectually and do not verify his/her own ideas
sincerely, one might fall into the temptation of dishonesty, feel inclined to deceive others,
and just look good in appearances. And that is '竊心'(a mind to steal).

材幹(瀨) : When Fire Type person get lazy being appropriate and moderate, he/she may fall into
self-deprecation or feel inclined to treat others immoderately. And that is '懶心'(a mind to
hate and dislike).

威儀(侈) : When Earth Type person get lazy in meeting new people and treating them properly,
he/she is inclined to make a show and exaggerate him/her own dignity(or stand upon one's
dignity). And that is 侈心(a mind to be extravagant).

識見(貪) :Should Water Type person be able to make judgements on new things, he/she should
widen his/her knowledge. But when Water Type person get lazy in doing that, he/she loses
interest in learning and try to rationalize new thing with what he/she already knows. And that
is '貪心'(a mind to be covetous).

4) 博通 : This is the dimension of the most inferior mental function. It is the 'primitive(or
unchanged) form 'of the shadow that become the complex. But, to achieve 'self-realization' and
be a useful person in the community, the most inferior dimension of the mind must he
differentiated. Enlightenment(覺) is to realize what one had been ignorant of. But
self-realization is to practice what one already has the knowledge of, and make it useful for
everyone. thus, the 'self-realization' is achieved when merit is acquired.

行儉(伐) : Should heaven Type person put what he/she has perceived into action, he/she must
make preparations to act properly. But when selfish ambition arises, one might do others harm
out of self-righteousness. And that is '伐心'(a mind to assault). Should one acquire true
merit, one must continuously enlighten others through proper actions.

度量(오 ) : Should Water Type person logically express what he/she has observed, he/she must
express it numerically or symbolically. - For others to see it comparatively. But when selfish
ambition arises, one might ignore the essential meaning of what the symbols designate, and
instead exaggerate. And that is '오心'(a mind to be haughty).

籌策(驕) : Should Earth Type person have a grip of a situation in advance, he/she must make
preparations by leading on others to a situation familiar to him(her)self. But when selfish
ambition arises, one might get lazy and impudently presume that others will follow his/her
countermeasure even if it is unfamiliar to them. And that is '驕心'(a mind to be impudent).
Should one acquire true merit, one must constantly work hard to make improvements of a
situation familiar to oneself.

經綸(矜) : Should Water Type person get along well with others, he/she must contemplate in
retrospect what he/she had felt in the past, or learn from the way others get along with each
other. But when selfish ambition arises, he/she might arrogantly expect that others would
naturally understand his/her intentions. And that is 矜心'(a mind to be arrogant). Should one
acquire true merit, one must constantly observe other's feelings and work hard in order to win
the sympathy of others.

Now, let us check on the distinctive characters of the Four Types mentioned above.

The Heaven Type person : With his/her superior function of 'Intuition', the Heaven Type person
get along with others easily and has the ability to predict events which has been repeatedly
occurred between people. But does not give proper attention to the ones familiar to
him(her)self. So, 黨與(悌:respect) is the Heaven Type person's weak part.

The Fire Type person : With his/her superior function of 'Feelings', the Fire Type person does
not do things unless it is absolutely necessary, for he/she always considers the rights and
wrongs of doing things. So, when things go wrong he/she is able to discriminate between right
and wrong and defend him(her)self.

The Earth Type person : With his/her superior function of 'sensation' the Earth Type person
devotedly does the things he/she is responsible of, without considering the rights and wrongs
of it. So, when things go wrong, he/she becomes the target of criticism. But he/she does not
have the talent to express or defend him(her)self properly, and he/she keeps it in mind for a
long period of time.

The Water Type person : With his/her superior function of 'Thinking', the Water Type person
show careful concern for the people he/she is familiar with. but it takes time to get
acquainted with unfamiliar people, because of his/her own prejudice.
 

4】The Four Types(Heaven Type · Fire Type · Earth Type · Water Type)

Dr. Jung's opinion was that it is most natural to classify - according to 'Four Direction :
四位' - physical constitution into Four Type of constitution. Not only 東武(Dong Mu) and
C.G.Jung but also the '周易(Book of changes)' have chosen the methodology of 'Four direction
四位'. And I also could not but do so.

Then, what is the methodology of 'Four Direction'? Let's take an example - metaphorically - to
get the picture of it. What would be the proper way to analyze an apple? Let's say we cut it
exactly - of a size - into four pieces. Then it would be impossible to take cognizance of
simultaneity. Instead, we can cut an apple in a different way. Such as : <seed bag / inner pulp
/ outer pulp / skin> and <stem / upper part / lower part / bottom>. Of course the error in
between each parts remain as a problem. But that would be the proper way to analyze an apple,
and furthermore the proper method for three-dimensional(simultaneity) study.

We are born with one physical constitution. And one's vitality is most substantial at the
moment of birth. So, to make one's self-healing power & immunity most strong, we must turn
one's state of physical constitution back to the moment of birth or to the moment of
fertilization. That is, back to the state when one's mind & body was inclined towards one of
the Four Direction. What or how does one's physical constitution change afterwards that we must
turn it back?

The physical characters of the typical constitution are as follows :

a) Heaven Type : A person who has - by nature - function of 'Intuition' as the most superior
function.

Typical features of the Heaven Type : Heaven Type person has sharp eyes, well developed nape
and head, but the lower part of the body is weak. Usually in good health but occasionally vomit
without particular reason or experience powerlessness in the legs.

b) Fire Type : A person who has - by nature - function of 'Feelings' as the most superior
function.

Typical features of the Fire Type : Fire Type person has well developed shoulders, chest, but
the lower part of the body is relatively thin. Hands and feet are usually cold. Also, Fire Type
person is a light sleeper.

c) Earth Type : A person who has - by nature - function of 'Sensation' as the most superior
function.

Typical features of the Earth Type : Earth Type person has well developed waist, plump figure,
strong bone structure. Sweat easily and have large skin pores.

d) Water Type : A person who has - by nature - function of 'Thinking' as the most superior
function.

Typical features of the Water Type : Water Type person has well developed hips, dense skin
tissue, underdeveloped shoulders and chest, and digest poorly.
 
 

The natural features of one's inherent physical constitution changes in the process of one's
growth. It is influenced by one's father, the teachers, the social standards, the current of
the times, etc. And it becomes difficult to recognize the original features of one's own self.
For example, he/she will acquire 'the energy of the typical Earth Type : 太陰氣' - good at
remembering his/her experience - in the course of his/her lifetime, if he/she takes farming for
a living. He/she will acquire 'the energy of the typical Water Type : 少陽氣' - good at
considering other's feelings - in the course of his/her lifetime, if he/she makes his/her
living by trade. He/she will acquire 'the energy of the typical Heaven Type : 太陽氣' - good at
discerning right from wrong - in the course of his/her lifetime, if he/she tread the path of
learning. And, he/she will acquire 'the energy of the typical Water Type : 少陰氣' - good at
standardization & simplification - in the course of his/her lifetime, if he/she is engaged in
the manufacturing industry.

'The acquired energy : 取得氣' distorts the natural physical constitution. There are two ways
to distinguish the natural physical constitution from the distorted one. - Psychological
analysis and physical demonstration. But, I advise the psychological analysis. Because …

a) We can not yet define physical constitution with physical demonstration.

b) To find out someone's natural constitution with medication may produce mistakes, because the
reaction to medication differs according to the intensity of the acquired energy.

c) Physical demonstration is subjected to restriction of time, and to prescribe medicine before
making a correct diagnosis is contrary to the principles of medical morality.

Now, let's deal with psychological analysis.

1) Characteristics of Four Types.

To understand the characteristics of Four Types, we must first understand the Four Dimensions.
Because each type of physical constitution reveals itself through Four Dimensions. The Four
Dimensions are 好善, 惡惡, 行其知, 行其行. 好善 and 惡惡 are the superior function which
relates to the mind. 行其知 and 行其行 are the inferior function which relates to one's
behaviour. The inherent superior function 好善 means pursuing something that one favors. 惡惡
is a dimension of the mind which avoids the things one dislikes. - It is to protect one's own
self in human relationships. 行其行 which is 獨行, means persistent practice by one's own
efforts. 行其知 which is 博通, means enlightening others through proper behaviour. Dr. Jung
analyzed the human mind into 'conscious', 'unconscious', 'collective-conscious',
'collective-unconscious'. But, Dong Mu's(東武 李濟馬) analysis is based an simultaneity. He
observed the dimension of unconscious, which its psychological energy manifests itself poorly,
with physical characteristics. It is indeed an exquisite conjunction of the 'basic
principles(理)' and the 'atmospheric force(氣)' of nature.

太陽人 : It is said that '天時' is 'the spirit of 好善(好善之氣)' What this means is that one's
natural inclination - which, in Heaven Type person, is the 'Intuition' - is his/her superior
function. The word '天時' means 'The time of Heaven'. That is, one's instantaneous judgement on
current events is outstanding, thus, qualified for judging good from evil.

The Heaven Type person's viability - that is 惡惡之氣 - leads Heaven Type person to get along
with others without prejudice, and have respect for others. This is Heaven Type person's second
best function '交遇', - it belong to the 'dimension of unconscious'.

The core of '交遇' is '友(Friendship)'. It is a mind(a feeling) which intends to follow the
model of '義(Righteousness)', but is inferior to '義'. It is a mind to maintain fair and square
relationships, not to judge right from wrong. So, Heaven Type person treat first meeting people
fair and square, but not so sincere with familiar ones. This means, Heaven Type person relates
with others by '交遇', but negligent in '黨與'.

It is said that, when Heaven Type person practice '行其行', that is 獨行, he/she
pursues地方(智:wisdom) and shows 方略(竊). It means Heaven Type person should remind
him/herself to keep away from 竊心('a mind to be lazy'). When Heaven Type person - who has
'Intuition' as the superior function - practice logical reasoning, he/she pre-determines the
conclusion and then afterwards make the whole theory logical. So, if Heaven Type person's
intention aims at '德(The Virtue)', others will agree with his/her. - But others will not, if
his/her intention aims at his/her own benefits.

Heaven Type person's practice of 行其知 - which is, the dimension of 博通 - is named 行儉, and
it is a sensibility that pursues 禮. 博通 means to be understood widely. And it is the weakest
- by nature - function of sensibility. So, if Heaven Type person do practice what he/she knows,
he/she will be understood universally. But one should avoid '벌心'(a mind to assault), which is
a lack of sincerity in behaviour and to blame others instead.

Fire Type person : Is is said that 世會 is the 'Spirit of 好善'. This means that one's natural
inclination - which, in Fire type person, is the 'sensibility' - is his/her superior function.

'世會' is a function which intends to earn other's sympathy. Though it is superficial, it
communicates easily. It designates '義(Righteousness)', and its tendency accord with the
current of the times.

To protect his/her ownself, Fire Type person - who is born with '世會' - makes judgement within
the dimension of '惡惡'.

This psychological behavior is named '事務'. '事務' is to distinguish between right and wrong.
- It is a mind which intends to win in a dispute. To do this, one should be more careful not to
do what is wrong, than to do what is right. So, Fire Type person has weakness in '居處(to make
things right).' Because, Fire Type person has his/her mind on winning something that concerns
the world, he/she is negligent in self-reflection.

When Fire Type person performs '獨行', he/she pursues '禮' and must practice '材幹', Because
'材幹' means always making thing right, it can not always be done satisfactorily. Fire Type
person's intention aims at '德(The Virtue)' by 'making everybody feel pleasant'.

If Fire Type person get lazy in practicing 材幹, he/she falls into self-pity and self-
deprecation. - "Why do I always have to be the one doing good for others?"

Should Fire Type person protect his/her inner self, he/she should be careful not to fall into
self-pity. The way to do that is to sincerely practice 材幹.

Should Fire Type person widely communicate his knowledge, he/she should avoid being haughty.
Feelings and emotions do have objectivity. To speak figuratively, 度量 is similar to money.
Having a lot of it isn't bad at all, but a blind pursuit for a big fortune can not be the
pre-condition in pursuit of happiness. There are things that we can weigh & compare
objectively. And there are things that we can not.

Earth Type : It is said that '人倫' is the 'spirit of 好善'. This means one well remembers the
events of the past, and act moderately. It also means that Earth Type person's function of
Feelings is his/her superior-by nature - function.

'Feelings' are a differentiated memory of what one has experienced physically.

Therefore, Earth Type person has weakness in '仁(Benevolence)'. - A mind to judge new things
and adapt to the change of circumstances.

Should, one be able to prepare for the day to come with '仁', he/she should simplify the
practice of '禮'. If one only pursue the best things of the past, he/she will be partial to
'禮' and be prejudiced.

How Earth Type person - who is born with '人倫' - seek his/her own survival is named '居處'. It
aims at '智', and very careful in protecting his/her inner self, and avoids what he/she
dislikes by reducing changes. This state of mind is named '孝'. It is inferior to '智', but one
well remembers what had made others(particularly elders) pleased and contented, and take good
care of them. - He/She may be expecting that he/she will be taken care of with same fashion in
the future. But even if one sincerely do things according to one's experience, situations will
always change. Then one may be negligent in distinguishing right from wrong and show weakness
in practicing '事務'. To win an argument, one doesn't need to have many results of good
behaviour. - Rather, one shouldn't have results of bad behaviors. So, the Earth Type person
should be careful not to be negligent in temperance. When Earth Type person performs '獨行',
he/she pursues 世會 and shows 威儀 to maintain relationships with others. Originally, the
nature of '威儀' is just like dignity. One's dignity naturally shows, because others have
memory of one's behaviour and doings. But when one tries to be friendly pretending that one
knows the other, even though one knows nothing about the other, we say it is '侈心'(a mind of
lavishness). '侈' means 'to pretend, to disguise'. Earth Type person should avoid '侈心'.

Should Earth Type person widely communicate what he/she knows, he/she should use his/her
superior function which is 'Intuition'. Because Earth Type person pursues '仁' with
sensibility, he leads others to a result he/she already knows. This psychological behaviour is
named '籌策'. So, Earth Type person may be able to teach young people with a definite view,
only when he/she becomes old enough, that is, a stage in life when new changes scarcely occur.
If one's intention of communication is good, the result will turn out to be useful. Then one's
merit is acquired, and his/her definite view will be pointing to '德(The Virtue)'. But if one's
merit is not acquired, because of one's personal desire or greed, one will be prejudiced with
'驕心(a mind to be impudent)'. This impudence is what Earth Type person should avoid.

If it is love and sex that makes one's vitality strong, what makes one's viability strong is
功(effort) & 命(fate).

愛(Love) is a spirit that leads mental harmony, 功(effort) is spirit of prosperity.

Water Type : It is said that '地方' is the spirit of '好善'. '知' is a psychological tendency
that intends to reason '仁', by compounding logical structures through direct and indirect
experiences. It is difficult to think about one's experience and reason in an appropriate point
of time. And Water Type person has weakness in '世會' - a psychological behaviour of doing
things adequately according to the mood of the moment. Should Water Type person survive in
society, he/she should form a group and be sincere to people of different age groups. - This is
named '黨與(悌心)'. '第' pursues '禮', but it is inferior to '禮'. Water Type person adequately
treats people who are familiar to his/her, but shows weakness in '交遇'. - Because of his/her
prejudice against strangers. To protect his/her own self and avoid the things he/she dislikes,
Water Type person creates various parties and act according to that social structure. When
Water Type person performs 獨行, he/she pursues '天時' and practice '識見'. - It is to learn
and practice so that one would be able to judge new things & events based on knowledge. When
one get lazy, he/she doesn't give effort to learn or practice, but rather try to rationalize
his/her own behaviour with deceptive talk. - This '奪心' is a mind of a thief : To rob or
snatch things from others.

So, it is important to not be ardently attached to familiar things, and treat new things
without prejudice. - Because this attitude points to the '德(virtue)'.

If Water Type person intends to widely communicate what he knows, he/she should classify he/her
own experiences(and feelings) and communicate with proper understanding of others. This is
named '經綸'. Thinking and reflection usually get behind the stream of time. Therefore, he/she
may experience difficulty in communicating when he/she misses the mood of the moment. So, when
Water Type person relate with others, he/she must give the first consideration to other's mood
and feelings. One will fail to communicate anything if he/she rashly treat others by arrogantly
- 矜心 : a mind to be arrogant - relying only on his/her own feelings.

2) Analysis of constitution

To analyze a constitution is to reason and classify it according to physical characters. How to
approach and analyze the four constitutions which exists in the typical characters of the Four
Types will be discussed below. First, I should remind you that we are dealing with methods of
classifying constitutions by affirming psychological characters from physical characters. Even
when four different people reveal the same type of constitution, the natural(original)
constitution of each of those four people may be all different. For example, even if all four
different people - with four different natural constitution - show the 'energy of
Earth(太陰氣)', those four different people will each manifest different dimension of the mind
: 好善之氣, 惡惡之氣 … etc.

Each of Four Type have all four functions ; but 'the revealed(the expressed) spirit(表氣)'
shows a certain function - which is not the original superior function - as its superior
function. It is because man adapt psychologically to external environment or because he/she
misinterpreted his/her own 'self'. But these phenomenon need not be understood as illness.
These are the transformed Types.

The energy of Earth(太陰氣)

The energy of Earth manifests - in appearance - the typical physical characteristics of the
Earth Type person.

Appearances : a plump figure, round face, sweat easily and have large skin pores.

a. 本太陰(本Earth) : The letter '本' indicates what - in spite of the appearances - type of
constitution a person originally has. In this case of 太陰氣 for example, 本太陽 means that a
person appears to be Earth Type, but his/her original(natural) constitution is Heaven Type.

Plump figure as described above. Occasionally experience heart palpitations. Feel sore in ones
arms & legs due to problem in circulation of blood. Has rough skin. Has deep voice but the
vibration of the sound is not clear. Change of environment cause problems with evacuation. The
mood of the moment cause an upset stomach, often feel bloated, and intentionally belch
frequently. Never forgets hurt feelings. Assume a wait and see attitude at new changes. When a
person familiar to oneself act rude, one shows hot-tempered anger. And one's anger doesn't
appease easily. Often get angry without considering the consequences.

b. 本少陰(本Water) : Originally should have a tall and slender figure - but the area of the
body has been extended. Overstrain in the heart circulating system cause heart palpitation when
rapid change of physical movements occur. Light in one's eyes are clear, plump figure,
resilient skin texture, a soft but sonorous voice, dislikes destructive tendency. Feels
unreasonable to hate or pity, but can not carry out that thought. It is because the Water Type
person took the '禮' of the Earth Type as the highest value, but one's practice of '禮' proves
to be a mere '悌', and consequently one became accustomed to the one-sidedness in practicing
'惡惡'. As a result, one becomes suspicious and also discriminate others. So it is difficult
for one to reach the state of '大同'.

c. 本少陽 : Originally, should be prompt in action, good in discrimination of right and wrong.
But, the weakness of the typical Fire Type - which is endurance - has become even more firm.
Appears to be very healthy. One not only well digests even irregular meals - the original
tendency -, but what is worse is that one's meal has gained in quantity. A thin and edged
voice. Light in one's eye are clear and sharp. One is psychologically self-centered and doesn't
have much consideration for others. This is because Fire Type person became biased in pursuit
of '禮'.

Physically well balanced, and never suffer from indisposition. Being too much selfish is the
cause of unbalance.

d. 本太陽 : This is a very rarely found constitution. However, if I might add, one manifests a
'revealed(expressed) energy' which appears to be somewhat half-witted. And one has a heart of a
simple and innocent child.

The energy of Fire (少陽氣)

Appearances : Seem to be sociable. Active in speech & conduct. Tall and slender figure.
Relatively darkish skin color. Always look some what tensed.

a. 本少陽 : Square-shouldered, slim & small hips. Light in one's eyes looks aggressive.
Positive in doing things together. Good at making others laugh and feel joyful. Has excellent
sense of humor. Surely knows what is right and what is not. But, hesitate or dislike to do
serious thinking or plan a serious affair. Sweat easily - cold hands and feet. This means there
is constant tension in the sympathetic nerve system. Therefore, one is a light sleeper, and
definitely doesn't have a staid character. Due to sufficient amount of acid in digestive
organs, one well digests even overeating irregular meals. One enjoys to meet with new
situations.

b. 本太陰 : Has darkish skin color. Often have bloodshot eyes. Often feel sore in arm & legs.
Seems to be sociable, but often shows an over-affected attitude. Compared with one's tall and
slim figure, one has thick bone structure. Palms and lore of feet sweat when tensed. - When one
sweats too much, he/she will suffer from a migraine, or constipation. Light in one's eyes seems
sharp, but it is not clear and the pupil(of the eye) looks unstable. This transformed Type is
the most frequently spotted type in today's society. It is because, numerically, people who
come under Earth Type amounts to 50%, and the influence of the 'energy of Fire(少陽氣)' works
strongly in modern society. Doesn't sweat much, and has contracted skin condition, dark
complexion, and dense skin pores.

c. 本少陰 : Very talkative and always in an excited state. Sharp eyed. Digests well. Looks
strong and healthy at first glance. But most of the talk is self-centered, and so, others
experience difficulty in understanding his/her words. Has poor sense of humor but very logical.
One's palms are warm. When one talks too much, one experiences a rush of blood in back of the
neck and pain in the eye but doesn't easily get bloodshot eyes. Very immature in dealing with
emotional problems. Often makes irrational choices between people whom one likes or dislikes.
Often express self-admiration. Often becomes subjective. ; Exaggeration and reduction occurs
frequently in one's conversation. One takes a serious view of the manners between people, and
the meaning of things.

d. 本太陽 : One is friendly and shows respect even to strangers. One does not cling to the
practice of '禮'.

The energy of Water (少陰氣)

Apparence : Has fine skin. Fair complexion. Graceful figure. Rather careful in one's speech.
Never overeats oneself, and doesn't eat between meals. Seem to have something on one's mind,
even when one is with others.

a. 本少陰 : One has narrow chest and upper body looks slightly leaned forward. Eats small
amount of food. Has smooth and elastic skin. Has warm hands, crystal clear eyes. One's
meticulous character scarcely makes mistakes. Makes friends with just a few people but forms a
very close friendship. Always seem to be in low spirit, and has soft but feeble voice. One is
unconcerned with current events, except the ones that directly relates to oneself, and easily
get irritated by unexpected circumstances. Treats well acquainted people with familiarity but
often very stubborn with trivial matters. Imagination and reasoning cross each other endlessly
within one's thoughts.

b. 本太陰 : One has slender figure, clear eyes, fine skin, and palms are soft and tender as
baby's hands. One intends to be very meticulous, but makes more mistakes than one may think.
Often experience stomach cramps when one feels unpleasant during meal time.

The energy of 惡惡 works so strong in oneself, that one doesn't even catch cold in ordinary
days, and naturally very suspicious. Has a clear voice but not sonorous. Often experience
stiffness in the back of the neck or shoulders. Has lots of things on one's mind, but most of
them are just worries. - Usually doesn't have a prospective view. Doesn't sweat much. Doesn't
like hot weather, meal,… even prefer to bathe in cool water.

c. 本少陽 : One's character seems very reserved. Doesn't talk much. Has clear eyes, as if one
is dreaming of something. Has a clear ringing voice, smooth and fair complexion. Doesn't sweat
much. Has cool palms, but occasionally get lukewarm. Frequently experiences ups and downs
emotionally. It's because, one's emotional function became introversive. - Doesn't have much
concern about the outside world.

d. 本太陽 : One seems to be gentle and friendly, but has an artifice or a trick in mind like a
swindler.

The energy of Heaven (太陽氣)

Appearances : A very thin physique. Sharp eyes. Tough and skinny body.

a. 本太陽 : The bulk of one's head is rather big, considering the balance of the whole body.
Has piercing eyes. In good health, but the physical energy is weak.

b. 本太陰 : Has sharp eyes. Difficult to tell what type of constitution one has just by
observing his/her physical characters. Hard to figure out what one has in one's mind. Very
diligent. Takes up a positive attitude in dealing with new changes. Occasionally experience
stricture of the esophageal orifice of the stomach. Always getting sick is not the case in this
Type of constitution. - Because one's mind is in good harmony, one preserves with mental power.
Very healthy & strong.

c. 本少陽 : Very reasonable. Never overlook what is not right. Easily get angry. Has cold
palms. Frequently experience emotional ups and downs and frequently overwork oneself. - So it
is difficult to preserve one's health.

d. 本少陰 : Very subjective. Never compromise. One is not satisfied with anything unless one
does it personally. May easily become emotionally harsh. Without determination, one may get
extremely lazy.

3) 1病證分析(Analysis of symptoms)

The Oriental medicine have gathered the characters of a series of symptoms - as a syndrome -
and named it '證(evidence)'. The Oriental Medicine have been making efforts to maximize the
self-healing power of the body by controling the '證' according to a certain view(such as 五行,
四象), rather than making efforts to confirm the nature of a discase with a certain cause. In
medical science of Four Images(四象醫學), the analysis of symptoms are discussed only after
making a definite decision of what physical constitution a patient has. '傷寒( )' and '五行(the
Five Elements)' were the representative 'view' before '四象'. Based on every cases of '傷寒'
and 五行, 東武 have discovered the prescription by analysis of symptoms and clinical
verification. Due to his efforts to deduct the unnecessary medicine as much as possible, the
volume of prescription in fact seems relatively small. But, the fact that the trigram of
'周易(the Book of Changes)' is completed at 64, and the fact that efforts to attempt 64×64 has
been relinquished, tells us that 64 is the limit of cognitive faculty. Therefore, the concrete
image, which we could understand without loosing total harmony, is completed within 四象.

Now, let us look at the four dimensions of four characters which makes an analysis of the
symptoms after making a definite decision of what physical constitution a patient has.

As the school of simultaneity traditionally took the sign of natural phenomena as a clue for
presupposition, Oriental medicine also regarded symptoms - a symbolic sign of the natural
phenomena which revives simultaneously - as of great importance. '本火土金水' of '五行' are the
symbols of those natural phenomena. Each symbol has been elaborated on its nature and move
ability - which each symbol manifests in nature - with '氣(energy)'.

Objectification of the symbols - which leads to '五行' - is the root of 四象醫學. Accumulation
of experiences and observations were formed through the process. But now, the view of '四象' -
which is about 100 years old - have clearly drawn a line between what it knows and what it
doesn't, and clearly shows the direction and the core of what it knows. That is because, among
traditional studies - the ones which maintain totality - 四象醫學 is the only one which had
interest in consciousness and systematized it. Now, let's look more deeply into the symptoms of
a disease and its symbols.

Heaven Type

1) The Symbol of Heaven : The body which holds '溫性(Warmth)'

2) Well developed part of the body : Upper part - the head, the nape, the esophagus section(of
the digestive organs)

3) The view of 五行 : Corresponds with the symbol of 木/風(wood/wind).

In a state of smooth circulation. But, on the other hand, accumulation of energy is poor.

4) The phase of illness : Exhaustion of accumulated energy by excessive consumption of mental
energy.

Fire Type

1) The symbol of Fire : The body which holds '熱性(heat)'

2) Well developed part of the body : Upper middle part. - the chest, the shoulder, the stomach.

3) The view of '五行' : Corresponds with the symbol of 火/熱(fire/heat).

Excessive consumption of active energy causes a poor cohesion of reproductive energy.

4) The phase of illness : It is compared to the heat and waste product which proceeds from
combustion of matter.

Earth Type

1) The symbol of Earth : The body which holds '凉性(coolness)'

2) Well developed part of the body : Lower middle part. - the waist. the small intestines.

3) The view of '五行' : Corresponds with the symbol of 金/燥(metal/dryness).

Too much energy of accumulation(and stagnation) causes poor circulation.

4) The phase of illness : When Sap doesn't fairly pass into the system, it causes uneven state
of moistness and dryness.

Water Type

1) The Symbol of Water : The body which holds '寒性(coldness)'.

2) Well developed part of the body : Lower part - the hips, the large intestines.

3) The view of 五行 : Corresponds with the symbol of '水/寒(water/coldness)'.

Too much energy of cohesion causes weakness in vitality.

4) The phase of illness : It is compared to the freezing of ice.

So, the phase of illness of each of Four Types are classified into four dimensions.

All illness of the Heaven Type are a disease of emission which the energy of warmth(溫) get
exhausted.

All illness of the Fire Type are a wasting disease which the energy of heat(熱) burns up.

All illness of the Earth Type are a disease which moistness and dryness get uneven, because the
energy of 'coolness(凉)' accumulates.

All illness of the Water Type are a disease of stagnation which the energy of 'coldness(寒)'
freezes the system.

We may be able to distinguish between 事·心·身·物(the spirit, the heart, the body, the
matter), only when we classify cognition as we have done above. If we expatiate on the mutual
relation between 'fire·ice·wind·dryness·moistness', we lose the logical basis of analysis.
- And also the development from '五行' to '四象' will be blocked.

We can avoid the confusion between images of symptoms, if we use the terms which are defined
with four inclinations. ; 表·裏·寒·熱(surface·reverse·coldness·heat)

 少陰人

 少陽人

 太陰人

 太陽人
 
 

The image of four functions - 津膏油液 / 神氣血精(overflow·fat·oil·fluid /
spirit·energy·blood·mind) - are added to the concept of symptoms of disease noted above. The
state of gas/solidity/oil/liquid. - Further explanation follows.

Water type

少陽氣 表熱病 鬱狂 : The spirit of righteousness cause excitement. Consequently experience
stiff nape. Kidney suffers from heat. The Body gradually loses warmth, but a person's
excitement causes superficial heat. Emotionally 'not yet differentiated' state of the 'Thinking
Type'.

太陽氣 表熱病 亡陽 : The body loses warmth and gradually becomes cold, but excessive
consumption of mental - the intuitive judgement - energy causes heat and disease.

太陰氣 裏寒病 太陰 : The energy of Earth causes exhaustion in the kidney. Consequently,
coldness grows and one suffers from diarrhea. Physically overworked by strain of sensibility.

少陰氣 裏寒病 少陰 : Frozen body, with no warmth left. One-sidedness of heart causes weakness
in being connected with external world.

Fire Type

少陰氣 表寒病 傷風 : A state of coldness on the surface. Emits gas but its not on fire.
Intellectually 'not yet differentiated' state of the 'Feeling Type'.

太陽氣 表寒病 陰虛五熱 : A state of exhaustion caused by deterioration of sap. A situation of
fuel shortage ; No fuel left to burn anything.

太陰氣 裏熱病 結胸 : A state of impure heat - emitting soot - caused by too much full. Suffers
unfairness against strengthening of the body caused by effort of sensation.

少陽氣 裏熱病 消渴 : A state of fire on the substance. Emotional one-sidedness cause weakness
in being connected with inner-self.

Heaven Type

太陰氣 少陽氣 外感腰脊病 : Without any particular symptoms, one experiences powerlessness in
the joints. Exhaustion of bones and sinews.

少陰氣 太陽氣 內觸小腸病 : Without any particular symptoms, one experiences difficulty in
swallowing and vomit. Exhaustion of digestive organs.
 

동의심학 임상론(Clinical study)

1) Self-analysis

The ideal way to do self-analysis would be, to maintain close relationship with a more
'individualized' person and to take his/her guidance. But since most of us are not fortunate
enough to do that, I am presenting the following method.

'仁義禮智' is not an ideal term. It is a practical code. '仁' is to prepare for tomorrow, to
protect the underling, and to avoid danger. Even extremely devoted practice would be
insufficient. '義' is to be devoted to the moment, to be clearly ethical, and to share life.
Even extremely devoted practice would be insufficient. '禮' is to learn the wisdom of ancient
sages by heart and to practice it with moderation. Even extremely devoted practice would be
insufficient. '智' is to try to understand the nature of something unknown by reasoning. Even
extremely devoted practice would be insufficient.

Man is ever insufficient.

Among 仁·義·禮·智, we are talented with only one of them. And if I neglect the rest of them,
while being partial to that one talent, I will be unable to practice 'the virtue(德)' of giving
life and loving others, and merely be destined to lose control of life.

To free myself from that fate and enjoy spiritual freedom as well as good health, I must make
efforts to be humble in practicing my natural talent, while learning the talents of others -
which I don't have - and gradually make myself to be well-rounded and harmonious.

If I neglect '禮', just because I have '仁' as my natural talent, I'll end up being an
imposter. If I neglect '仁', just because I have '禮' as my natural talent, I'll end up being
an incompetent person who boast about one's family background while being capable of doing
nothing. And if I neglect '義', just because I have '智' as my natural talent, I'll end up
being a worthless snob.

If I go too far being sociable, in fear of something not yet happened, I'll become a libertine.
If I distinguish between right and wrong in every case, I will be alienated from others. If I
keep avoiding new things I will be left behind. If I intend to mix only with people who I am
familiar with, I will be lacking a sense of community, and therefore my life will become very
limited.

Do not worry over something that can not be prepared for, and thank Heaven - in other words
thank '德(the Virtue)' - for my life and existence, and have faith that '德' would not abandon
me. Do- even alone if necessary - something that would be worth for mankind and if it is
something that can be prepared for, do it without expecting to be recognized. If I did it with
my free will, and the result turns out alright, there may even be someone who gives credit for
it. If the result turns out to be a failure, do not avoid the responsibility and do not feel
mistreated even when you are accused of it.

The above may be what self-analysis is all about, and maybe the unique way to accomplish
self-realization. But I would like to add a word for those who are not fortunate enough to meat
a teacher. I hope it would be helpful for the learners without a teacher.

When three people walk together down the road, any one of them may learn from the rest of them.
So, if I envy other's talent, there will be opportunities to learn from him/her. And if I take
precautions against jealousy, I could avoid being narrow-minded.

The best teachers for my spiritual development are my neighbors. Witnessing a greedy person, I
will find the same greed in myself and take precautions. Witnessing a virtuous man doing good,
I will have hope to follow his steps. Then I will be a step closer to '道', which leads to
'德'.

東武 have said that each of '幼年·少年·壯年·老年(childhood·the young·manhood·the aged)'
have their own way of practicing '德'. Under the parents care at home, a child will be taught
and trained to practice knowledge. The young will get together with friends and take the
elder's guidance. A man will set an aim in life and raise children with one's spouse. One needs
to love universally, and needs mutual-assistance between neighbors. The aged will protect the
young, and one's children and one's junior becomes needy.

The method of self-analysis

'易' is a divination. ; It is to tell fortunes. Then, what is '易' trying to say? What is the
object of fortune telling?

'易' intends to find out what a harmonious and peaceful mind is. It intends to find out what
part of my mind is on the wane, that is, the part which is losing balance. In other words, if I
am to deal '易' as a knowledge, I will have to understand the logic of '周易(the Book of
Changes)', and then I'll have to believe and follow the direction which '卦(trigram)' of '周易'
symbolizes. Then I will have to verify what influence '卦爻辭' has on an individual who
believes and follows it.

But, to be frank, there is no translated version of '周易' worth mentioning at the present.

I dare to say that 周易 is the core of oriental philosophy, and the fundamental spirit behind
it is not different from that of '中庸·大學(The Doctrine of the Mean·The Great Learning).
First, let us analyze the structure of it, and verify whether its structure and the '卦爻辭'
concur or not. Then deal with the method of verifying the simultaneous reappearance of the
'卦爻辭', that is, the method of divination.

'四象(Four image)' is not only four images, but also four dimensions.

Pure cognition : 事

A mind verified by thought : 心

Physical behaviour : 身

material : 物

The sequence of 선천팔괘' - 乾. 兌. 離. 震. 巽. 坎. 艮. 坤.

乾兌 : dimension of 事 : the most spiritual dimension

離震 : dimension of 心 : pro-spiritual mental dimension

巽坎 : dimension of 身 : pro-material physical dimension

艮坤 : dimension of 物 : the most material dimension

the 始終 of 事 : the 始(begin) of '事' is 乾 : the 終(end) of 事 is 兌

the 急緩 of 心 : the 級(hurried) of 心 is 離 : the 緩(loose) of 心 is 辰

the 先後 of 身 : the 先(first) of 身 is 巽 : the 後(after) of 身 is 坎

the 本末 of 物 : the 本(origin) of 物 is 艮 : the 末(end) of 物 is 坤

Therefore, 八卦(the eight trigram) is the image of 陰陽(Yin and Yang) in four dimensions. The
事 and 心 is to distribute from one to many. The 身 and 物 is to reason a motive according to
the result. Therefore, the sequence of the trigram retrogress. Good will starts with '仁' which
is meant to be right for everybody, and when it reaches the 兌(pond), the container is settled
and the righteousness is completed. When the mind starts to be determined, it is hasty like
fire and seems to be righteous, but after empty words the determination becomes loose. It is
because the mind can not be divided evenly. When it starts, action seems like flooded water,
but when participation come to an end, it slips through like wind. At the beginning, the
material is soft, and is completed when it is solid. But even a solid steel, when its solid
combination changes, rots and crack. When we classify the 八卦(eight trigram) with four
dimensions of 陰陽, and verify the 64 trigrams of 卦爻辭, we will be able to find out whether
the above analysis - according to the view of 周易 - is reasonable or not.

The method of analysis

乾→兌, the 始終(begin & end) of 事 [It represents the begin and the end of something which is
of the most spiritual dimension. It is to propagate what one believes to be right. And it
corresponds to complete enlightenment.]

離→辰, the 緩急(hurried & loose) of 心 [It represents hastiness and slowness of one's - as the
subject who plans something - mind.]

坎→巽, the 先後(first & after) of 身 [It is to decide the first and the after of one who is
the subject of action. It represents a time to begin(to do) and a time of quit(stop doing).]

坤→艮, the 本末(origin & end) of 物 [It represents the begin and the end of something which is
of the most material dimension. To supply the material that is useful to us. It c

corresponds to the merit of one's deed.]

2】The theory on Drug therapy

To face drug therapy, we must first rearrange the 'chaos'. ; Which is, the Four Types
classified according to Four Direction by '東武'. It has been arranged into such terms as :
'津膏油液 ?膜血精 神靈魂魄 神氣血精'. It is fixed upon the image of '土/濕' which had been left
out when the theory of '五行' established Four Image. '土' is one of the '五行', but when it is
on earth it is called '地藏干'. When '木火金水' is in the process of change according to the
sequence of seasonal divisions, it functions as the 間氣(the middle energy or an interval
energy)' It is described as an energy : Which is more dynamic than '木', which has more heat
than '火', which is more dry than '金', which is more cold than '水'. The '土' of the '地藏干'
and the '心' without 四黨(肺·脾·肝·腎黨)' forms the core of 'chaos'.

As we have seen in the analysis of the mind, the 'chaos' of the dimension of '好善' and '惡惡'
have confirmed the core of the mind with '德' and 愛'. But then, what is the 'chaos' of the
dimension of '邪心' and '怠行'? It is the digestive organs. It is the energy which developed
the body by making acquired materials into self-nourishment within the body.

When classified according to the Four Direction, they are '胃脘/胃/小腸/大腸'(the esophagus/
the stomach/ the small intestines/ the large intestines). The psychological one-sidedness
definitely show itself in these parts of the body. Let us arrange the theory on drug therapy,
centering around the digestive organs.

1) A theory of the Four image therapy.

(1) Let us classify the Four elements - which constitutes our body - into '神氣血精' and look
into the definition of each elements and its application of treatment.

"The minimum unit of the basic data structure which manifests the phenomenal world and its
phenomenon - which man observe and understand - has not yet been revealed."

A certain "phenomenon" - which manifests itself - and the "minimum structure" of its unit has
often been quoted as "氣" and "精". To overcome the monistic - to understand that '氣 & 精' is
the phenomenon & the basic structure' itself - limitation, will be a foundation for a new
understanding of the Oriental Medicine.

'氣' is 'a function which a simple data structure manifests itself in diverse phenomenon'.

'精' is 'a function which preserves diverse phenomenon in a form of simple data structure'.

'血' is 'a function which maintains the life phenomenon of the body.' '神' is 'a rill which let
精·氣·血 exist in nature'.

(2) Superiority standard of 'four elements'

Superiority and inferiority is based on the axis of time & space.

Gradation is based on the axis of mind & body.

Heaven Type : 神>氣>血>精

Fire Type : 氣>血>神>精

Earth Type : 血>精>神>氣

Water Type : 精>神>血>氣

For example, in Heaven Type person's case ; 神 and 氣 are the superior functions, 精 and 血 are
the inferior functions.

In this case, to control by prescription of 80grams of an effective composition - which is
boiled and extracted -, it will be effective to control the relatively weak 精 & 血.

(3) The control of four elements.

The four elements of Heaven Type person and Earth Type person conflict with each other on the
axis of inclination. ; 神↔精, 氣↔血. The function of 'Intuition' and 'Sensation' accord with
nature.

The four elements of Fire Type person and Water Type person conflict with each other on the
axis of time & space. ; 神↔血, 氣↔精. The function of 'Feeling' and 'Thinking' accord with
consciousness.

Therefore, each Type of personas aim of therapy are as follows :

Heaven Type person : To control the disharmony within '神' by applying '補'(restore) or
'瀉'(drain off) to '精'. And to control disharmony within '氣' by applying '神' or '瀉' to
'血'.

Fire Type person : To control the disharmony within '氣' by applying '補' or '瀉 ' to '精'. And
to control disharmony within '血' by applying '補' or '瀉' to '神'.

Earth Type person : To control the disharmony within '血' by applying '補' or '瀉' to '氣'. And
to control the disharmony within '精' by applying '補' or '瀉' to '神'.

Water Type person : To control the disharmony within '精' by applying '補' or '瀉' to '氣'. And
to control the disharmony within '神' by applying '補' or '瀉' to '血'.

2) Symptoms

Earth Type

Digestive organs of Earth Type person shows sensitive reaction in its function when stressed.
It seems to be caused by oversensitiveness in the automatic nervous system, and reacts to mood,
change of environment, and unpleasantness. - Sudden indigestion. Stomach cramps. Constipation
caused by disorder in large intestines. Hypersensitive diarrhea. Poor circulation in the
natural constitution causes tones. - Experiences pain in the nape. Experiences migraine.

Water type

Digestive organs of the Water Type person lack stomach acid. So, when one eats too much, the
abnormal fermentation of food causes and ailment in the stomach. Often experience constipation.
Experience powerlessness in arms and legs. And experience drowsiness. Psychological inclination
of the original constitution causes pain in the eyes and causes headache.

Fire Type

Digestive organs of the Fire Type person always have enough stomach acid. So, one often have
irregular meals. Experiences empty stomach pain. Over-secretion of stomach acid causes stomach
pain, and diarrhea. Rarely experience eye strain. Experience stiffness in the nape when
effective temperature falls rapidly. Experience more exhaustion than other Type of constitution
when one lacks sleep.

Heaven Type

Digestive organs of the Heaven Type are similar to that of an infant. - Very sensitive, and
easily vomits. But leads one's life according to the biological rhythm, and so, doesn't
experience any special difficulties in ordinary days.

Although each person has individual differences in keeping a certain constitution for a certain
period of time, every individual generally experiences : Heaven Type at childhood, Fire Type at
youth, Earth Type at manhood, Water Type at old age.

3) Therapy

When we analyze the human mind, base upon the case studies of the school of simultaneity, every
word from the '東醫寶鑑(a manual of Oriental Medicine)' helps us to understand -which is the
three dimensional understanding - the standard of therapy in those days.

To give treatment by restoring harmony within each Type of constitution - which has its own one
sidedness - , we prescribe a drug of an opposite nature :

constitution : nature of the drug.

Heaven 溫(warmth) 凉(cool)

Earth 凉(cool) 溫(warmth)

Fire 熱(heat) 寒(cold)

Water 寒(cold) 熱(heat)

'溫凉寒熱' starts from classifying drugs into four groups of drugs, which has equal main
effect, based on accumulated knowledge from the theory of Five Elements. The most important
contributions of 東武 was to verify it and to make prescriptions anew through all his life.

There is no way oriental medicine can compete with western medicine in maintaining viability.
But viability alone can not be the perfect solution to a man's health. There are perfectly
healthy looking men with very exhausted soul. And there are wealthy people who shut themselves
in and lead an isolated life. Besides, if it is not a life and death situation, the restoration
of vitality and its harmony is the only way to a cure.

If our aim is to maximize the vitality in a man, there is no reason what so ever that we should
exclude any of the western science, philosophy, or technology. A day is too short, for us to
open our minds and accept learning.

Practicing medicine should only be valued in a viewpoint which concerns patients pain, relieve
of pain, and maintenance of health. If you have decided that your patient needs surgery, give
him the necessary guidance for a surgery. You should have at least a fundamental knowledge of
western medicine, to give your patient a helpful guidance. You have not fulfilled your duties
with just writing a prescription for your patient. There is no limit in fulfilling our duties,
and I wonder who could be worse than I?

4328. 2. 太栗 金度淳.