사상체질(四象體質)과 트리도샤(Tridosha) 비교

임동호 한국사상문화학회 2019 韓國思想과 文化 Vol.98 No.-

Nature of awareness about health in current society has been further heightened by interest in natural healing medicine as well as that of inner health is starting from a stable and balanced world. Ayurveda means ‘science of life' and the Chinese medicine, ie thought Medicine(四象醫學) the person having genetic characteristics, mental and physical harmony, the difference between the response of the individual, society and the natural environment in a theory of conscious human harmony, etc. can be considered as forward-looking human-centered alternative medicine. Sieving classification of Ayurveda has much in common with traditional Chinese medicine constitution classification ideas. Oriental Medicine Ayurveda is and both based on natural philosophy(ohjuyoung, 2004), humans are part of nature and has something in common in that they not only look for the harmony and balance between human beings and the environment classification of human beings each constitution. Thought Medicine(四象醫學) ether of the universe as seen in Ayurveda as a cosmic interrelationship of wood(木), fire(火), clay(土), gold(金), water 水) in the five elements(space, ether, Akasha; akasha), earth(地, Premier TV; prthivi), water(水, cut; into five elements of vavu); jala), fire(火, LCA; tejas), wind(風, Bayu Analysis and. These particular elements are reported to exhibit various physiological functions through a bonding process it has its own power. The Lunar Chinese Taeyang(太陰), Soyang(少陰) the constitution, Taeeum(太陽), Soeumin(小陽), which are classified into four constitutions, in Ayurveda Vata, Fatah, kappa and in separating the individual sieved into three types. The constitution and as ever(四象體質) Shah also of the tree of Ayurveda(Tridosha) and Oriental medicine is rooted in a long history to establish their own unique medical system generates a Mac yieoohgo of traditional medicine, the two are mutual from a cultural point of view there are many closely associated in common. Tree of(四象體質) and Indian Ayurveda and Chinese medicine constitution and body of recent heightened interest in alternative therapies also by Shah(Tridosha) at the time of the relevant body that is being converted to classify Ayurveda and Chinese medicine(medical thought(四象醫學) What that says you can see the jinindago significant. 건강에 관한 인식의 성향이 현대사회에서는 내면적 심신세계의 안정과 균형조화가 우선시 되고 있다는 점과 더불어 자연 치유적인 의학에 대한 관심이 한층 고조되고 있다. ‘생명의 과학’을 의미하는 아유르베다(Ayurveda)와 한의학의 한 분야인 사상의학과 밀접한 연관성이 있다고 보는데 사람이 지니는 유전적인 특성, 정신과 육체의 조화, 개체에 따른 반응의 차이, 사회와 자연 환경 속에서의 인간의 조화 등을 중요시하는 이론(이용대 등, 2014)으로 미래지향적인 대체의학으로 발전시킬 수가 있다고 볼 수 있다. Ayurveda의 체질분류는 한의학의 사상의학에서 보는 사상체질 분류와 많은 공통점을 가지고 있다. 한의학과 Ayurveda는 모두 자연적 철학관을 기초로 하고 있으며(오주영, 2004), 인간도 자연의 일부로 주위 환경과의 조화 및 균형이 건강과 아주 밀접하므로 인간을 각각의 체질로 분류한다는 점에서 공통점을 가진다. 사상의학(四象醫學)에서 우주를 목(木), 화(火), 토(土), 금(金), 수(水) 다섯 가지 요소의 상호관계로 보는 것과 같이 Ayurveda에서도 우주를 에테르(공간, ether, 아카샤; akasha), 지(地, 프르티비; prthivi), 수(水, 잘라; jala), 화(火, 테자스; tejas), 풍(風, 바유; vavu)의 다섯 가지 요소로 해석하며. 이들 특정요소는 고유한 힘을 갖고 있어 결합과정을 거쳐 다양한 생리학적 기능을 발휘하는 것으로 보고 있다(장영혜, 2008). 한의학에서는 체질을 태음(太陰), 소음(少陰), 태양(太陽), 소양(小陽) 네 가지 체질로 분류하고 있는 반면, Ayurveda에서는 바타(Vatta), 파타(Pitta), 카파(Kapha)의 세 가지 성분으로 개인 체질을 구분하고 있다. 이와 같이 Ayurveda의 트리도샤(Tridosha)와 한의학의 사상체질(四象體質)은 오랜 역사에 뿌리를 두고 독자적이고 체계적인 독특한 의학체계를 성립시켜 그 전통의 맥을 이어오고 있어, 이 둘은 상호간의 문화적 견지에서 볼 때 긴밀히 연관된 공통점이 많다. 최근 대체요법에 관한 관심이 고조되어 체질과 체형을 체계적으로 발전시킨 한의학의 사상체질과 인도 Ayurveda의 트리도샤(Tridosha)도 체형분류로 전환되고 있는 시점에서 Ayurveda와 한의학의 사상의학과 연관성을 밝히는 일은 매우 중요한 의미가 있다고 생각한다.

아유르베다, 요가, 딴뜨라에서 몸(Sarira)의 구원론적 의미 -5종 조대요소 병렬구조, 5겹 덮개 중층구조, 남성-여성 양극구조를 중심으로-

이거룡 ( Geo Lyong Lee ) 인도철학회 2013 印度哲學 Vol.0 No.39

The purpose of this thesis is to investigate the salva-tional meaning of the sarira represented in ayurveda-yo-ga-tantra, three mainstays of Indian traditional practice. It is used to be said that In the spiritual evolution of man, ayurveda is the foundation, yoga is the body and tantra is the head. What we can infer from this words is that these three traditions are connected with one another. Yoga and ayurveda have been developed continuously influencing each other. They are both based on the cosmology of Samkhya, and in aa broad sense, yoga is included in ayurveda. Traditionally, yoga as a therapy was considered one of the fields of ayurveda. Ayurveda and yoga is both concerned with Tantra. Tantra is a practical system which boosts all the human`s physical-spiritual aspects. The ayurveda, a therapy of healing aa soul includes Tantra. And Yoga, espe-cially Hatha yoga is closely connected with Tantra. While yoga-ayurveda-tantra have aa similarity in that they consider the sarira as aa continuum of physical body-mind, these three traditions show aa considerable dif- difference ference on the opinion on the structure of sarira and the re-lationship between sarira and soul. Ayurveda considers the sarira as dosa-dhatu-mala made of five gross elements (panca-mahabhuta), whereas yoga think the sarira as five covers (panca-kosa) surrounding the true self (Atman). While the sarira is considered as aa parallel structure of five gross elements (akasa, vayu, tejas, ap, prthvi) in the former, it is understood as aa multi-layer structure consisted of five covers in the latter. In addition, in tantra, the sarira is con-sidered as a bipolar structure of siva-sakti in an integral view. In this paper, II studied the relationship between the salvation and the sarira which is understood as a parallel, multi-layer and bipolar structure in ayurveda, yoga and tantra respectively. The reason why the salvation meaning in ayurveda, yoga and tantra is represented differently is related to not only the sarira itself, but also the understanding difference on the relationship between sarira and soul. Ayurveda which focuses on the physical health and well-being regulates the sarira as a parallel complex of five gross elements, and does not think that the soul and sarira body are separated. It is different from the view of the Upanisads and classical yoga focusing on the soul. To put it extremely, the soul repre-sented in the ayurveda is only one of human consisting ele-ments like other five gross elements. In the classical yoga, the sarira is understood as five covers surrounding the soul, and the complete separation of sarira and soul is considered as a moksa. In the classical yoga, the sarira of five covers reflects the practice starting from the tough physical body to the purification of breathing and mind, and the asatanga (eight branches) of the Yoga Sutra correspond with it. Meanwhile, in tantra, the sarira is considered as a conden- sation of siva (citi, consciousness). Like siva is the citi, the sarira and the world are also citi. In ayurveda and classical yoga, it is considered that the consciousness of the sarira is derived from the atman or purusa, whereas in tantra, it is originally built in the sarira. In ayurveda, the soul`s ontological status is insignif-icant, and the attention is focused on the physical body consisted of the five gross elements. On the contrary, clas-sical yoga recognizes the sarira as a continuum of physical body-mind, and the purpose of practicing yoga is to control the modification of the mind, rather than keep the physical body healthy. Though classical yoga recognizes the onto- logical continuity of physical body and mind, it also empha-sizes the absolute difference between the continuum of physical body-mind and the soul. On the other hand, tantra even denies the ontological border of sarira and soul. In ayurveda, the sarira is considered as a base of health and well-being, whereas yoga think it as aa tool to get to the moksa. On the contrary, the sarira in tantra is a sarira that can reach to moksa. While the moksa in yoga is an event occurred through the sarira, it is occurred through and in the body in tantra.

아유르베다(Ayurveda)의 기원에 관한 연구

김진희(Jinhee Kim),한창현(Changhyun Han),안상우(Sangwoo Ahn) 한국한의학연구원 2010 한국한의학연구원논문집 Vol.16 No.3

Ayurveda is an Indian traditional medicine coming down from ancient times. In the past, it was propagated with Buddhism, and had a great influence on the medicine in East Asia. At present, it is getting a lot attention as an alternative medicine. A variety of researches on ayurveda are being done all over the world, but its domestic research situation is still insignificant, especially rare to find any consideration about its origin. Accordingly, this research arranged and considered the contents on the origin of ayurveda that have already been discovered. The origin of ayurveda can be reviewed roughly in three aspects. First, at a mythological viewpoint, it's possible to trace the origin of ayurveda from Brahma which is described as a fount of all sciences and also the Ruler of the Universe. According to 『Sushruta Samhita』 and 『Charaka Samhita』, Brahma made 100,000 g?th? in 100 chapters, and then reduced them to 8 lessons. Next, tracing documentary origin, ayurveda is known to originate in veda-Aryan's sanctuary, especially Atharva veda. However, practically considered, the present ayurveda can be judged to form from the 3 major classics in the Brahman period- 『Charaka Samhita』, 『Sushruta Samhita』, 『Ashtanga Sangraha』, of which 『Charaka Samhita』 is the most ancient and prestigious literature. Lastly, a lot of scholars are explaining the ancient Indian civilizations in connection with ayurveda at a historical viewpoint as "a 5-thousand-year-old history", but ayurveda originated in Aryan's sanctuary-veda; thus, it's impracticable to include the Indian medicine before their migration to India in the origin of ayurveda. Accordingly, it is necessary for scholars to do research by distinguishing the ancient Indian medicine before veda from ayurveda.

한국형아유르베다 연구에 관한 동향분석

김미선(Kim Mi-Seon) 한국평생교육리더십학회 2021 평생교육리더십연구 Vol.8 No.1

본 연구는 한국형아유르베다 연구에 관한 분석을 통해 한국형아유르베다 연구의 현재 상황과 동향을 알아보기 위해 시행되었다. 이를 위해 학술정보 사이트인 RISS와 Google Scholar에서 검색한 논문 25편중에서 중복된 학술논문 1편과 한국형아유르베다의 직접적인 연구가 아닌 박사학위논문 1편을 제외한 총 23편을 분석하였다. 본 연구는 한국형아유르베다 연구에 관한 동향분석을 통해 어떤 분야에서 연구되고 활용되는지 살펴보고, 한국형아유르베다 연구의 발전과 방향성을 제시하였다. 본 연구주제와 관련된 논문을 분석해 보면, 첫째, 분석대상 논문은 총23편이며, 박사학위 논문4편, 석사학위논문1편, 학회지논문18편으로 학회지논문의 비중이 높았다. 둘째, 연구목적에 따른 분석결과를 살펴보면, 기술연구, 탐색연구, 설명연구 순으로 나타났으며, 기술연구가 가장 많은 비중을 차지하였다. 셋째, 연구방법에 따른 분석결과를 살펴보면, 조사연구의 비중이 가장 많았고, 넷째, 연구내용에 따른 분석결과를 살펴보면, 실천적 접근의 연구가 70%로 주를 이루었으며, 실천적 접근으로 상담 및 심리영역과 프로그램영역 각 5건(21.73%), 건강과 미용 4건(17.39%), 사회성 및 대인관계 2건(8.69%)순으로 연구되었다. 이상의 연구결과를 토대로 첫째, 향후에는 교육, 경영, 복지, 심리, 뷰티 등 다양한 연구 분야로 확대할 필요성이 있다. 둘째, 연구방법에 따라 양적연구인 조사연구가 주로 이루어지고 있으나 한국형아유르베다 활성화를 위해서 사회복지현장, 교육현장, 상담현장, 의료현장, 뷰티산업현장 등에서 쉽게 적용할 수 있는 다양한 프로그램 개발이 요구된다. 또한 향후에는 한국형아유르베다를 활용한 다양한 프로그램의 효과성에 관한 실험연구가 진행될 것으로 사료된다. 본 연구는 윤천성(2016)에 의해 한국인들의 성격특성을 측정할 수 있는 표준화 된 측정도구인 한국형아유르베다 심리유형이 개발된 이후, 다양한 연구가 진행되었고 한국형아유르베다 연구에 관한 동향분석을 최초로 시도하였다는데 의의가 있다. This study was conducted to find out the current situation and trends of Korean Ayurveda research through an analysis of the Korean Ayurveda study. To this end, 23 of the 25 papers searched on the academic information site RISS(Research Information Sharing Service) and Google Scholar were analyzed, excluding one duplicated academic journal and one doctoral dissertation which is not a direct study by Korean Ayurveda. This study examines what areas are studied and utilized through the analysis of research trends on the Korean Ayurveda, and suggests the development and direction of Korean Ayurveda research. According to the analysis of papers related to this research topic, a total of 23 papers were analyzed, with 4 doctoral dissertation, 1 master dissertation, and 18 academic journals. Second, according to the research purpose, description research, exploratory research, and explanatory research followed, and description research accounted for the largest portion. Third, according to the research method, the proportion of investigation research was the highest, and fourth, 70% of research was conducted on practical approaches, followed by 5 counseling and psychological area and program area (21.73%), 4 health and beauty (17.39%), 2 sociality and interpersonal relationships (8.69%). Based on the above research results, first, there is a need to expand to various research fields such as Education, Management, Welfare, Psychology, and Beauty in the future. Second, according to the research method, mainly are conducted investigation research among quantitative researches, but various programs that can be easily applied to social welfare field, education field, counseling field, medical field, and beauty industry field are required to revitalize Korean Ayurveda. In addition, experimental studies on the effectiveness of various programs using Korean Ayurveda are expected to be conducted in the future. This study is meaningful that after the development of the Korean Ayurveda Psychology Type Indicator(KAPTI), a standardized measuring tool that can measure the characteristics of Koreans, by Chun-Sung Youn(2016), the first attempt was made to analyze trends in the Korean Ayurveda study.

한국형아유르베다를 활용한 두피관리에 관한 탐색적 연구

서혜린(Hye-Lyn Seo),윤천성(Chun-Sung Youn) 한국뷰티산업학회 2020 뷰티산업연구 Vol.14 No.1

본 연구는 한국형아유르베다를 활용한 두피관리에 관한 탐색적 연구로, 아유르베다 이론적 근거를 기초로 뷰티산업에 활용된 석·박학위 논문을 중심으로 고찰하였다. 문헌으로는 윤천성(2017)의 국내에서 발간한 한국형아유르베다 교재을 토대로 하였고, 학위논문은 학술연구정보서비스(RISS)에서 ‘아유르베다’ 검색한 키워드 109개의 논문중 ‘아유르베다 체질유형’에 관련된 연구를 참조하였으며, 두피관리에 미치는 연관성을 찾기 위해서 ‘아유르베다 두피관리’에 관한 검색을 한 후, 2007년 이후 기준으로 추출된 석·박학위논문과 학술지에 대하여 고찰하였다. 본 연구의 목적은 한국형아유르베다 체질유형(KACT)을 통하여 두피관리를 접목 할 수 있는 방법을 알아내고 뷰티산업에서 아유르베다가 활용된 문헌연구을 통해 두피관리 프로그램을 개발하는 기초 자료로 활용하고자 한다. 연구결과, 한국형아유르베다의 체질유형은 체질의학의 기반으로 신체의 일부인 두부 표면을 둘러싸며 두부 내부를 보호하고 있는 피부 조직인 두피의 관리에 적용되어 심신의 균형에 활용되는 그 자체가 뷰티산업에 큰 가치가 있다고 할 수 있으며 더 나아가 한국형아유르베다를 두피관리 시스템에 접목시켜 루틴(Routine)으로 활용하면 시장의 확장성에 큰 기회를 만들어 낼 수 있다고 사료 된다. This study is an explore study on the scalp care using Korean Ayurveda and it was conducted around master s and doctor s dissertations used in the beauty industry based on theoretical basis of Ayurveda. The literature was based on the Korean Ayurveda textbook publishedin Korea by Yoon Cheon-seong (2017), the dissertations were referred to the research related to Ayurveda constitutional type from 109 theses of keywords searched for Ayurveda in Research Information Sharing Service (RISS), and it was studied the master s and doctor s dissertations and academic journals extracted since 2007 after searching for Ayurveda scalp care in order to find the connection to scalp care. The purpose of this study is to find out how to integrate scalp management through the Korean Ayurvedic Constitutional Type (KACT) and to use it as a basic data for developing a scalp management program through literature research utilized by Ayurveda in the beauty industry. As a result of the study, the constitutional type of the Korean type Ayurveda is applied to the management of the scalp, a skin tissue that surrounds the surface of the scalp and protects the inside of the scalp as the basis of constitutional medicine. In addition, it is considered that if Korean Ayurveda is incorporated into the scalp management system and used as a routine, it can create a great opportunity for market scalability.

국내 아유르베다 연구에 관한 석·박사 학위논문 동향분석

김영규(Kim Yeong Kyu),윤천성(Youn Chun Sung) 한국평생교육리더십학회 2016 평생교육리더십연구 Vol.3 No.2

본 연구는 국내 아유르베다 연구에 관련된 학위논문 분석을 통해 국내 아유르베다 연구의 현재 상황과 동향을 알아보기 위해 시행되었다. 이를 위해 국회도서관과 학술정보 사이트인 RISS에서 검색한 논문 77편 중 주제와 관련 없는 논문 17편과 논문 확인이 불가능한 논문 2편을 제외한 58편을 분석하였다. 아유르베다는 인도의 전통의학으로 5천년 이상의 역사를 통해 체계화되었다. 아유르베다는 대체의학뿐 아니라 뷰티산업 등 다양한 분야에서 사용되고 있지만 그 연구가 제한적이며, 유용성에 비해 연구의 빈도가 적은편이다. 이에 본 연구자는 아유르베다를 표준화하고, 활발히 연구되기 위한 기초를 마련하기 위해 국내 아유르베다 연구 동향에 대한 분석을 하였다. 본 연구주제와 관련된 논문을 분석해 보면 첫째, 1997년 발표된 이후 꾸준히 연구되고 있다. 특히 석사학위 논문의 경우 소폭 감소하였으나 박사학위 논문은 지속적으로 연구되고 있어 향후 질적인 성장이 충분할 것으로 판단된다. 둘째, 전공별로 아유르베다를 주로 활용하는 분야는 뷰티산업분야가 가장 많았고, 상담심리, 한의학 순으로 나타났다. 셋째, 연구방법으로는 문헌연구와 실험연구의 비중이 가장 많았고, 연구 주제별로 실천적 접근에서 건강과 미용 영역에서 가장 많이 연구되었다. 이상의 연구 결과를 토대로 향후 아유르베다 연구가 성장하기 위해서는 표준화된 척도개발이 요구되며, 경영이나 리더십, 심리 분야에 대한 연구로 연구범위를 확장한다면 다양한 분야에 적용 가능하리라 판단된다. 또한 프로그램 개발 연구를 통해 아유르베다를 활용한 프로그램을 개발하면 인지적, 심리적, 신체적 개발이 가능할 것으로 판단된다. 본 연구는 학위논문으로 제한하여 학술지를 포함한 전체 아유르베다 연구와 차이가 있을 수 있다는 한계점이 있지만, 국내 아유르베다의 학위논문에 관한 동향분석을 최초로 시도하였다는데 의의가 있다. This study is conducted in order to current status and trend of research on domestic Ayurveda through master’s thesis related to domestic Ayurveda. A total of 58 theses were analyzed, however 17 theses among 77 thesieses which is not related to theme and 2 uncertain theses were excluded. It was deducted by searching it at the National Assembly Library and through website of RISS. Ayurveda was organized through the history of over 5,000 years in traditional medicine in India. Ayurveda is being used in various areas, such as beauty industry as well as alternative medicine, However, The study is limited and not actively researched compared to its usefulness. therebefore, this researcher analyzed the domestic research trends in order to standardize Ayurveda and lay the groundwork for active research. As results of the study, it has been researched continuously since 1997, in particular, master’s thesis was decreased. However, doctor’s thesis has been researched continuously. Therefore, it is expected to see qualitative growth in the future. Second, the most activated field for Ayurveda in major was beauty industry. Counseling psychology and Korean medicine was followed. Third, literature research and experimental research was the most part in study method. In addition, health and beauty was mostly researched in practical approach for each title. Based on the results of study, it is required to develop standardized scale in order to develop Ayurveda research in the future. It is expected to be able to applied in a variety of fields if research scope will be expanded. Also, it is proposed that there is possibility for cognitive, psychological and physical development if Ayurveda utilized program is developed through program research study. This study has limitation in difference from a total of study on Ayurveda including academic journal. However, it has significance that trend analysis for domestic Ayurveda is firstly conducted.

두피와 모발관리에 관한 연구 - 아유르베다를 중심으로

최정명(Choi Jung-Myung),박신정(Park Shin-Jung) 한국인체미용예술학회 2007 한국인체미용예술학회지 Vol.8 No.3

  Ayurveda is the oldest book in the world which has a scientific system verified experimentally in the field of the prevention and cure of a disease. The ways of cure in Ayurveda have been used to cure diseases of a lot of people by many doctors in India for a long time.<BR>  Especially, according to Ayurveda, the message to care the head and hair is done after oil is applied. The message of the head like this, which is a branch of Ayurveda, is an effective way of cure which promotes the growth of hair as well as removes a pain.<BR>  Therefore, the aim of the study of the treatment of the head and hair in Ayurveda is to offer the more systematic datum of it to the beauty art society in Korea.<BR>  The treatments of the head and hair have practiced as follows in Ayurveda.<BR>  First, Shirobhyanga, which is the massage that are done after oil is applied to the head, is the treatment which puts a gloss on the hair and prevents it from losing or graying by absorption of oil into the skin through the root of a hair.<BR>  Second, there is one of treatments called as Shirodahra. Shirodahra, which pours oil on the forehead and the head, is useful to relieve a headache, insomnia, stress and a mental overwork, and then makes our mind and soul be healthy.<BR>  Finally, Sirovasti is the treatment which gets patient"s head to cap, pours warm oil into it. It is the treatment to use warm oil on the head and skin. This treatment is the effective method for the headache and the disease of otorhinolaryngology.

아유르베다(Ayurveda)에 의거한 요가 아사나(asana) 수련의 마음치유원리

이거룡 ( Lee Geo-lyong ) 인도철학회 2017 印度哲學 Vol.0 No.51

본 논문의 목적은 요가의 아사나(asana) 수련을 통하여 기대할 수 있는 마음치유의 원리를 규명하는 것이다. 지금까지 아사나수련은 대개 신체수련 또는 신체적인 질환의 치유효과와 관련하여 논의된 경향이 있었다. 그러나 빠딴잘리(Patanjali)의 고전요가에서 아사나는 그 자체로 마음치유의 측면을 지닌다. 전통적으로 치유를 위한 요가수련은 아유르베다(Ayurveda)와 유기적인 관련을 지닌다. 요가수련 프로그램에는 수련자의 신체적, 정신적 체질이 고려되어야 하며, 요가테라피(yoga-therapy)의 적용과정에서 핵심은 아유르베다 체질에 의거한 개별적인 접근이라고 해도 과언이 아니다. 아유르베다는 신체의 체질과 마음의 체질을 구분하고 있지만, 또한 이 둘의 상호관련을 인정한다. 즉 신체적 도샤(dosa)는 정신적 도샤와 유기적인 관련을 지닌다. 또한 신체와 마음의 상호 유기적인 관계로 볼 때, 신체수련과 마음수련은 불가분의 관계를 지닌다. 즉 아사나는 단지 신체수련이 아니라 마음수련의 측면을 지니며, 또한 명상은 기본적으로 마음수련이지만 그럼에도 신체에 영향을 미친다. 신체의 각 부위는 특정 도샤와 관련을 지니며, 요가 아사나를 통하여 이 부위를 압박하고 자극함으로써 특정 도샤의 증가나 균형을 도모할 수 있다. 그러나 아사나 수련이 신체적 도샤의 균형을 도모하고 마침내 마음작용의 억제를 위한 수련으로 이어지기 위해서는 무엇보다도 아사나 수련의 전 과정에서 “바라봄”(觀)이 병행되어야 한다. 바라봄과 집중이 그 대상에 미치는 영향은 오늘날 양자역학에서 말하는 “관찰자 효과”로 설명될 수도 있다. In this paper, I tried to identify the principles of mind healing that can be expected through yoga asana training. So far, asana training has generally been discussed in relation to physical training or the healing effects of physical diseases. In classical yoga of Patanjali, asana training has its own side of mind healing. This can be read, in the definition (2.46), completion (2.47) and effect (2.48) of asana, which are introduced in the Yoga Sutra. In particular, the comment of Vyasa which says that the asana is completed by “the relaxation of severe effort” has an important meaning in terms of asana's mind healing aspects. Traditionally, yoga training for healing has a close relationship with Ayurveda. This point can be seen in the Yoga Sutra and the commentary of Vyasa. Ayurveda and yoga complement each other. While Ayurveda emphasizes the understanding of the outside world, which is essential for maintaining physical health, yoga focuses on the restraint of fluctuations in the mind and spiritual perfection. But the difference between these emphases is only relative, and traditionally these two traditions have been regarded as sister studies. In the yoga training program, the physical and mental constitution of practitioner should be considered, and it is no exaggeration to say that the central point in the application process of yoga-therapy is the individual approach based on the Ayurvedic constitution. Though Ayurveda distinguishes the constitution of the body and that of the mind, it also acknowledges the interrelationship of the two. The relationship between physical dosa and mental dosa means that asana practice can act as one of the mind healing. Also, in terms of the mutual relationship between body and mind, physical practice and mind training have an inseparable relationship. Asana is not merely a physical practice, but a mind training. And similarly, meditation is a mind training, but it affects the body nevertheless. The Asana training can balance the dosa, but it can also disturb the dosa balance. The opposite is also valid. In other words, the balance of mental dosa can affect that of physical dosa. Each part of the body is associated with a specific dosa, which can be stressed and stimulated through the Yoga asana to increase or balance specific dosa. However, in order to balance of physical dosa and suppress the fluctuations in the mind, the 'mindful observation' must be performed in the whole process of practice. The influence of mindful observation and concentration on the object can also be explained by the 'observer effect' in quantum mechanics today. There is a proverb in the yoga tradition that “Cakra lives with the food of mindful observation given by the practitioner.”

한의학과 아유르베다에서의 설진(舌診)에 대한 비교 연구

정아람,이혜윤,황만석 대한한의학회 2019 대한한의학회지 Vol.40 No.2

Objectives: The purpose of this study is to compare and analyze Tongue Diagnosis of Korean medicine with that of Ayurveda. Methods: In this article, first we introduced concept of Tongue Diagnosis based on physiological view. Further, we also reviewed published works including books and articles. Then, we reviewed Ayurveda to find similar concepts to Vicera Assignment on Tongue, and analyzed the comparison between the relevant contents of Korean medicine and Ayurveda. Results: In Ayurveda, they divided vicera into two part (right and left) and some elements of vicera were assigned to either side of divided tongue. In Korean medicine, a tongue is divide into three parts of Sangcho(上焦, Shang Jiao), Jungcho(中焦, Zhong Jiao) and Hacho(下焦, Xia Jaio) ; similarly, in Ayurveda, they divide a tongue into three regions of VATA, PITTA, KAPHA. Conclusion: It can be inferred from the relationship between portions of a tongue and vicera of a body that Korean medicine and Ayurveda have a close relationship.

A scientific understanding of Mammary gland and physiology of lactation in Ayurveda.

Verma, Vandana,Agrawal, Sonam,Gehlot, Sangeeta Cellmed Orthocellular Medicine and Pharmaceutical 2020 셀메드 (CellMed) Vol.10 No.1

Ayurveda scholars have well described about the physio-anatomical aspect of mammary gland (Stana), physiology of lactation, importance of breast milk (Stanya) in growth and development of baby, various factors affecting the lactation and causing changes in property of milk, Galactogouge (Stanyajanana), and drugs for purification of mother milk (Stanya Shodhana). The recent studies provide evidence for above descriptions of Ayurveda. Breast milk (Stanya) is the nearly complete sole source of nourishment for infants. It has been considered as subsidiary tissue (Upadhatu) of blood plasma (Rasa Dhatu) as it is formed out of Rasa Dhatu (Plasma) and its quality and quantity gets affected by quality of nutrient fraction of food formed after complete digestion (Aahar Rasa). It provides health (Aarogya), strength and immunity (Bala) to the feeding child and gives innumerable beneficial effects like protection against not only acute infections like URTI, diarrhoea but also on chronic illnesses like CVD, metabolic disorders too. The Ayurveda description related to Mammary gland and physiology of lactation still need a better understanding for its implementation on promotion of health. Thus an attempt has been made to compile and analyze the view of Ayurveda scholars on Breast (Stana), Breast milk (Stanya) and physiological aspect of lactation as well as to draw a possible scientific understanding for the relevance.