| | Traditional chinese medicines (TCM) | Sasang constitutional medicine (SCM) |
| | Attribution | One of the Five Viscera
Xinngon [33]: …“the heart rules the blood and blood vessels, stores the spirit, and opens into the tongue.”… “the heart’s brilliance manifests in the face.” The statement that the heart rules the blood and blood vessels indicates that the heart is responsible for regulating the flow of blood within the vessels | Mind
Choi [19]: …the mind is the controller of the body, positioned in the nook in the middle of the back, facing straight ahead toward the chest, shining its brilliant light. The ear-eye-nose-mouth has nothing it cannot observe, the lung-spleen-live-kidney has nothing it cannot comprehend, the chin-chest-navel-belly is all-attentive, and the head-arm-waist-leg is all-vigilantJi [20]: Lee Jema defines the general and specific concepts of the mind (heart) in one of his writings, Gyeokchigo: Caution on Insincerity, as follows: “Taiji is the mind, Yin-Yang is the mind-body, and Sasang is the Activity-Mind-Body-Matter.” This progressive differentiation of the mind in the Taiji-associated mind from the Yin-Yang-associated mind and the Sasang-associated mind is similar to the Taiji, Yin-yang, Sasang, and Eight Trigrams differentiation in the I Ching Shim et al. [34]: Lee Jema also emphasized that the human mind and body are not separate. They closely reflect each other. He mentioned in the “Origin of Oriental Medicine” of Dongeuisoosebowon that a disease can be provoked by environmental factors, but of more importance is the influence of psychogenic factors such as sorrow, anger, gladness, and enjoyment. Lee emphasizes the importance of regulation of the mind during treatment, especially in chronic diseases, assuming that immune system dysfunction and psychogenic disorders are the main causes of chronic disease |
| | | Seong (Innate Nature) and Jeong (Emotional Disposition) | | | Choi [19]: The Seong-Jeong of sorrow, anger, joy, and pleasure can damage the balance of internal organs and lead to pathologies. Lee Jema states, “If the Qi of sorrow and anger engage in unchecked movement, it will ascend improperly and gather in the upper sectors; if the Qi of joy and pleasure engage in unchecked movement, it will descend improperly and gather in the lower sectors. When the ascending Qi moves improperly to gather in the upper sectors, the liver and kidney are injured; when the descending Qi moves improperly to gather in the lower sectors, the spleen and lung are injured” | | The mind | Consciousness
Xinngon [33]: The human consciousness is associated with spiritual activity and cogitative processes (in the narrower sense). | Song et al. [17]: Seong is the component of the mind related to “the self,” while Jeong is the component of the mind related to that which is externalKang and Park [35]: Seong-Jeong is a fundamental theory of SCM physiology, pathology, and treatment theory. Seong-Jeong manifests as sorrow, anger, joy, and pleasure | | | Kim [36]: The “mind” encapsulates two ideas: (1) the mind is the fundamental force that controls all things and (2) as the mind is the central core of the body, the mind is the center of the universe Son and Song [37]: … the body is controlled absolutely by the mind Lee and Song [38], Lee and Kim [39], and Lee and Song [40]: Fundamentally all things of the cosmos is Taiji, and at the core of its essence Taiji is the mind Hwang et al. [41]: Yin-Yang theory is one possible method to perceive man. The duality of man is defined as Innate Nature and emotional disposition. A man’s Innate Nature and emotional disposition determine the lesser and greater organ which subsequently determines one of the four Sasang constitutional typesKang and Park [35]: From the Taiji perspective, man is defined essentially as mind. The mind is the essence of man as well as the physiological and anatomical heart of the body Kim et al. [12], Kim and Pham [13], and Kim et al. [14]: SCM regards the heart as the king among the five viscera, which is equivalent to the mind Kim [42]: Covetous desire is when the mind’s desires exceeds that which the body needs. More specifically, covetous desire is when the mind and body deviates from what is proper virtuous “knowledge” and “behavior” Kang and Park [43]: To be virtuous, one must abstain and diminish personal desires and follow the righteous path |
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