Introduction
One of the biggest challenges facing Sasang Constitutional Medicine (SCM) is the problem of objectively identifying individuals' constitution. Accordingly, contemporary scholars have so far strived for the solution through various studies and experiments.

The techniques that have been explored so far include: traditional method that examines general figures, face and characters; diagnosis through Taekuk acupuncture; measurement of trunk; diagnosis through palpation of skull; Biodigital O-ring test; study or analysis of patient's questionnaire; use of pulse stethoscope; observation of lunula in fingernails or fingerprint. The reality, however, is that few methods illustrated above for objectively identifying one's constitution have been acknowledged as a certain, reliable and definite one.
Lee Jema, in his literature <Medical Theory>, maintained that it is not necessary to discover a remarkable sense through or from the pulse diagnosis since it is merely one of methods of collecting certain bodily symptoms. So long as it provides practitioners with the information of whether the pulse is floating or sinking and fast or slow, it suffices for its purpose. In that vein, Lee asserts in another literature <The Discourse on Identifying Four Constitutions> that Taeum-in's pulse tends to be extended and tense, that Soeum-in's pulse be loose and weak, and that Soyang-in be floating and fast, and in some cases weak. Although it remains as personal opinion, Kwon Yung-sik once contended that one with pulse beating around 60 times per minute would be Taeum-in, that one with pulse beating around 70 times per min. be Soeum-in, and that one with pulse beating around 80 times per min. be Soyang-in.

Meanwhile, there were some attempts to identify constitutions by adjusting traditional pulse diagnosing method, and those attempts were made by, among others, Lee Jong-oh, an acupuncturist, and Kwon Do-won, an oriental medical doctor. These two are known to have tried to identify one's constitution by pulse diagnosis. One was contemporary with the other where Lee Jong-oh was born in 1922 (deceased) and Kwon Do-won in 1923. Due to the lack of record within the country, it is unsure which one first attempted to identify constitution through pulse diagnosis. Although it is expected that later studies may go further once new record pertinent to this matter, considering a significant similarity can be detected from their pulse diagnosing techniques in the sense that they both examine pulse on the same palpation spot ? that is, the spot moved further back by thickness of a finger from the traditional spot of cun, quan, chi, it is apparent that these two pulse diagnosing methods show a clear nexus to each other.

Studying SCM, I encountered difficulties in identifying constitution and tried various methods to solve the problem. Finding Lee's and Kwon's method the most meaningful and useful, I have studied and tried to clinically prove the efficiency of their method last three years. By trial and error, I came to a conclusion that, given that a practitioner masters the method through intensive and continuous practice, Lee and Kwon's method of identifying one's constitution through pulse diagnosis could be the most objective and reliable method among those methods that are known so far. This paper, accordingly, first intends to report my research that has been carried out so far, secondly to help current and future scholars explore more on this matter, and lastly to invite objective evaluations from them.

  Discussion

1. The Origin of Identification of Constitution through Pulse Diagnosis
The pulse diagnosis descended from the ancient times is a traditional or conventional diagnosis that has been used by later medical generations since it was first introduced in the literature <Huangdi Neijing>. It is a method of examining a patient's pulse and its state by touch to determine the patient's medical condition. However, in the course of the study and inheritance of SCM, the importance of categorizing and identifying one's constitution has been raised. In that vein, there have been some attempts to use the traditional pulse diagnosis as a method to identify various constitutions.
Lee Jong-oh, an acupuncturist, and Kwon Do-won, an oriental doctor, were among those who first attempted to try identifying constitutions through pulse diagnosis. The pulse diagnosis adopted by Lee and Kwon was used to identify one's constitution, rather than determine the medical state of the patient. And, this is the point where their method distinguished itself from the traditional pulse diagnosis. To that effect, it is clear that they opened up new horizons in two thousand years of the oriental medical history.
Because the traditional pulse diagnosis basically examines the unusual state of a sick patient's pulse in comparison with that of a healthy individual's, it stands on the principle of detecting the pulse that changes along with the condition or state of a disease. Although the pulse diagnosis method created by Lee and Kwon bears some similarities to the traditional method in the sense that it uses an examiner's three fingers to palpate the pulse, it completely differs from the traditional one in terms of its purpose, palpating spot, and its procedures.
In other words, unlike the traditional pulse diagnosis, the purpose of Constitutional Pulse Diagnosis (CPD) is to detect or find a constant pulse that does not change as the time goes on or depending on the cause of a disease. Also, CPD completely distinguishes itself from the traditional method of pulse diagnosis in that CPD is applied to identify an individual's constitution, rather than examine the condition or the state of the individual's disease.
The quintessence of the study of CPD is to find out whether or not there indeed exists in the human body such a thing as a constant pulse - a peculiar and steady pulse that does not change depending on the passage of time or/and the state of medical condition - the notion of which is established by Lee and Kwon. The rationale behind this inquiry is that the traditional pulse is generally understood as one that constantly changes, whereas CPD sets out its analysis on the basis of and in search of a pulse that never changes.
The search for this constant pulse is imperative and essential to the study of CPD and, hence, I strived to experience and clinically prove this matter by trying out methods that Lee and Kwon have carried out and applying the methods to numerous patients. As a result, my efforts convinced me that each individual has his or her peculiar constitutional pulse. I also came to believe that because this pulse exists in the existing and physical state, rather than in examiners' subjective feeling, once a sensor that far exceeds human hands' tactual sense becomes available, the constitutional pulse can eventually be detected by use of a physical instrument. It is doubtful, however, whether or not this kind of machinery would be introduced in reality, given that various examinees' body types, the examiner's palpating posture, inconsistent level and directions of examiner's finger pressures should be considered in diagnosing the pulse.
If there indeed exists a state of pulse that beats without ever changing, it is not difficult to conclude that one can detect and identify each individual's own peculiar constitution that does not change. If so, the problem remain which method and which training would facilitate the detection of the pulse.
Kwon Do-won, once a follower of SCM, later establishes his own theory of Eight Constitutions and uses his own method of pulse diagnosis to detect those eight constitutions. Thus, absent further explanation of the relationship between his medical theory and SCM, his pulse diagnosing method can not be seen as a method of identifying four constitutions that is the main theme and basis of SCM. This leaves us Lee Jong-oh's pulse diagnosis method as our sole method in identifying four constitutions. Accordingly, my research on CPD was carried out based on the constitutional pulse that Lee had dealt with since the focus of my research was not on the identification of eight constitutions, but on SCM's four constitutions.

2. Constitutional Pulse and Six Pulses and The Principle of Organ Assignment .
One of the fundamental differences between traditional pulse diagnosis and CPD can be found not only in the purpose, acupuncture spot and method of pulse diagnosis as discussed in the introduction of this literature, but also in other areas like the focus of pulse analysis. In other words, while the traditional pulse diagnosis examines the pulse with the focus on its various states, CPD primarily focuses its examination to find out which spot among six pulses of both right and left sides hands is the most manifested. Despite the difference shown above, when studying constitutional pulse map introduced by Lee and Kwon, one can encounter the fact that the principle of CPD finds its origin from <Huangdi Neijing)> and is established on the basis of pulse spot on which organ energy of six pulses is manifested.
The notion of six pulses is introduced by Wang Shuhe in his literature Mai Jing.). In Mai Jing, he discusses the organ energy that can be felt and manifested in six pulses of both right and left hands. The cun, quan, chi of left hand each corresponds to three organs ? heart, liver, and kidneys, respectively, while cun, quan, chi of right hand associates with lungs, spleen, and Mingmen, respectively.

At this point, it becomes necessary to first explore more under which theoretical backgrounds scholars in the history of oriental medicine associated six pulses of Cunkou Mai in both right and left hand with organs. The association of Cunkou Mai with organs made by those scholars has its base on Nei Jing, although some variations or modifications among them can be found.
From Suwen, Nei Jing, one can find the following passage:

      The outside of left cun can be palpated to examine the symptoms or condition of heart, and its inside to examine Shanzhong. The outside of right cun can be palpated to examine the symptoms or condition of lungs, and its inside to examine the chest. The outside of left quan can be palpated to examine the symptoms or condition of liver, and its inside to examine that of diaphragm. The outside of right quan can be palpated to examine the symptoms or condition of stomach, and its inside to examine that of spleen. The outside of left chi can be palpated to examine the symptoms or condition of kidneys, and its inside to examine that of upper abdomen. The outside of right chi can be palpated to examine the symptoms or condition of Mingmen, and its inside to examine that of lower abdomen.

If more carefully studying the theoretical background for the arrangement and assignment of organs, one can also find the following passage in the same literature:

       The upper end part of the first body division can corresponds to chest and throat, and the lower end part of the third and last division to lower abdomen, waist, legs, knees, and feet.

By dividing a human body into three divisions ? upper, middle, and lower division, ? Nei Jing associates the upper division with cun part, the middle with quan part, and the lower with chi part. In other words, it can be noted that the principle of organ arrangement and association with the pulse of cun, quan, chi, is based on a spatial concept of upper, middle and lower division. Meanwhile, another literature like Nan Jing, discusses the notion of organ arrangement and association with six pulses. In Chapter 18 of Nan Jing, it reads as follows:

     There is a notion of Sanbu Jiuhou ? three sections with nine diagnostic points - in pulse, but what does it imply? Three divisions means cun, quan, and chi, and Jiuhou means height, center, and depth. The upper division corresponds to the sky and relates to diseases that occur between head and chest. The center division corresponds to human being and relates to diseases that occur between chest and navel. Lastly, the lower division corresponds to the earth and relates to diseases between navel and legs.

This literature sets the ground for arranging and associating organs with Cunkou Mei. And, the groundwork is: first, to divide a human body into San Jiao - three energizers, three divisions of chest, diaphragm, abdomen; second, to correspond heart and lungs to both Cun, since they are located in the chest; third, to correspond liver and spleen to both Quan, since they are in lower diaphragm; and, lastly, to correspond kidneys in both sides to both Chi, since they are located in areas both under the navel. It can be thus understood that both Nei Jing and Nan Jing adopt the same principle of arranging and associating organs with Cunkou Mei, considering that they both associate organs with the pulse depending on the corresponding spatial locations of the organs.
Both Neijing and Nanjing did not limit the range of organ that the corresponding pulse spots of cun, quan, and chi could manifest or examine only to the five viscera and the six internal organs. Rather, they divided a human body into three divisions: the division of cun; the division of quan; and, the division of chi. The first division is cun which models itself after the sky and, accordingly, which cover all diseases within the range between the head and the chest, that is the upper part of human body. The second is quan which examines diseases occurring from diaphragm to navel. The third and the last is chi which diagnoses all diseases occurring from navel to legs, the range of which includes lower abdomen, waist, legs, knees, thighs and feet. If one limits or applies this analysis to trunk , then it can be divided into three parts: chest, diagphragm, and abdomen. It is without question that it corresponds to the five viscera and the six internal organs, according to the spatial location of San Jiao. Thus, the principle of organs' association based on the spatial concept of upper, center, and lower part is to divide a human body into three divisions and, accordingly, to associate them with three parts of cun, quan, and chi, in order to diagnose the medical condition of body depending on how strong or manifest the pulse is.
The reason why the classic literature associate lungs with cun in left hand and liver with right hand is that both lungs and heart are located in Upper region of Sanjiao and that there exists a notion that Qi is Yang and blood is Yin. In other words, since it is lungs that control Ki and Ki is active in the right side, it is assigned to right hand. And, since the heart controls blood, and blood is active in the left side, it is assigned to left hand.

 The basic medical theory also teaches us that left hand falls under the category of Yang and right hand under that of Yin. It continues to teach that since left cun is Monarch Fire, thus precious, it finds itself in upper class, whereas since right chi is Ministerial Fire, thus humble, it finds itself in lower class, just like the relationship between master and servants. Based on this notion, it also explain the association of MingMen and Heart of left cun and right chi. According to this principle, if one looks into the order and arrangement of organs each of which is associated with six pulse in both right and left side, he or she can easily learn, according to the Five Elements Theory, that the heart, liver, and kidneys on the left side are located in such a position that enable them to destroy the lungs, spleen, and MingMen on the right side. One can also learn that the relation between right and left pulse is mutually generative. In other words, from the standpoint of the Five Elements Theory, the heart, liver, and kidneys detected in left hand correspond to Fire, Wood, and Water, respectively, whereas the lungs, spleen, and MingMen in right hand correspond to gold, soil, and fire Metal, Earth and Fire, respectively. Thus, two groups of organs maintain an incompatible relation each other that Fire destroys Metal, Wood destroys Earth, Water destroys Fire. On the other hand, there are also such relations that are mutually supportive, as one can see in the following: the kidneys (water) generate Wood in left liver; Wood in the left liver generate heart of left cun; Fire of left cun connects to Fire (MingMen) of right chi; Fire of right chi generates Earth of right quan; Earth of right quan generates Metal of right cun; and, Metal of right cun generates Water of left chi.

3. The Problem of Fu-pulses Arrangement in Six Pulses
Associating six pulses with five viscera, few dissenting views were expressed among schools of oriental medical theory. However, there have been some disputes among them on the point of associating six Fu with cun, quan, and chi.
Looking into the main differences in terms of the association of six pulses with Fu among the scholars, on one hand, Wang Sook-hwa, the author of Mai Jing, associated cun, quan, and chi on the left hand with heart, liver and kidneys, respectively, along with the small intestine, gall, and bladder and associated cun, quan, and chi on the right hand with lungs, spleen, and MingMen, along with the large intestine, stomach and Sanjiao.
The principle of this association is that organs of metal and of fire are grouped together since the liver and the large intestine as organs of the first group and the heart and the small intestine as those of the second group are brother organs in Eum and Yang Theory. Under this same principle, the pulse spots in connection with Liver and Gallbladder, Spleen and Stomach, and Kidney and Urinary Bladder are assigned and arranged.
On the other hand, unlike Wang's allocation of Fu, Jang Kyung-ak, Lee Bin-ho, and Yizong Jinjian. designated the pulse spot manifesting in association of the large and small intestine onto right chi or left chi, rather than onto cun. This is in line with the notion of high and low order that was addressed in Naijong. In other words, since the large and small intestine are found in the lower Lower Sanjiao from the anatomical viewpoint, they claimed that the corresponding pulses should be found in chi. In the same logic, Jang Kyung-ak associated Pericardium with left cun since it is found in the upper class as the case of heart. Lee Bin-ho and Yizong Jinjian associated the chest and Sanchong each with cun since they are also found in the upper part. Thus, their principle in associating Fu followed the notion of high and low order as discussed in Naijing and Nanjing.
 

The different opinions by Wang and Jang regarding the association of Fu with six pulses boils down to whether the association adopts the Eum and Yang of organs or the notion of high and low order. Based on the above analysis that the principle of the association results from the high and low order of the body, it can be concluded that Jang's theory would be more appropriate.
However, apart from the issue of the association of Fu-pulse, the problem of whether the organs' diseases can be clinically detected through the changing state of pulse in cun, quan, and chi still remains unsolved. In that vein, Cho Hyun-young in his literature <The Common Principles of Oriental Medicine)> states that although he clinically confirmed that the pulses in connection with diarrhea and constipation as the disease of the large intestine were manifested in left chi, rather than in left cun, he did not yet experience to see the pulse in connection with the small intestine manifested in right chi. He still concluded that the diseases of Fu can not be detected from the peculiar state of pulse, since earlier scholars' association of Fu pulses with cun, quan and chi is nothing but a hypothesis and Fu pulses does not contain the peculiar state of pulse in cun, quan, and chi from the outset.
However, traditional medical practitioners indeed analyzed patients' medical body condition through pulse diagnosis that is based on the principle of six pulses' association with organs and took partial diagnosis seriously in pursuing clinical examination. For instance, Lee Bin-ho in his literature <BinhuoMeisuo> states that if cun pulse strongly beats, the following symptoms would occur above the chest body area: fever in the face; sore throat; stiff tongue; and heavy chest. Also, if quan pulse strongly beats, it is likely to have dilatation in the stomach. If chi pulse is strong, the symptoms are: back or stomach pain and uncomfortable urination and defecation. In addition, Bee Baek-woong in chapter Chen Jing Mei of his literature <Wui Sun Tong Yi> stipulates that since right cun controls the energy through lungs, hundreds of pulses run upwards and relate to the respiration. In another literature like <Jin Kui Yao Lue ? The Golden Chest of Therapeutic Principles>, it illustrates a case of diagnosis by dividing Cunkou that reads, “Stagnation of Qi in Chest the symptoms are: asthma, cough, pains in breast and back, the breathing tempo gets short, the pulse in Cunkou becomes deep and slow, and quan pulse gets stretching. And, this would be treated by taking Zhuling Cheqianzi Tang”

4. Theoretical Basis of Establishment of Constitutional Pulse
Although CPD distinguishes itself from traditional pulse diagnosis, its basis is established on the basic principle of traditional association of six pulses on the right and left arm with organs in terms of the principle of six pulses' association. It also reflects Lee Jema's view on the size of each constitution's organs.
In case of Tae-eum-in whose liver is strong and whose lungs are weak, his or her left quan pulse which is related with liver would beat more heavily, compared to other pulses. In case of Soeum-in whose kidneys are strong and whose spleen is weak, his or her left chi pulse which is related with kidneys would beat more strongly. In case of Tae-yang-in whose lungs are strong and whose liver is weak, his or her right cun pulse which is related with lungs would beat more heavily than others. Lastly, So-yang-in whose spleen is strong and whose kidneys are weak, his or her right quan pulse would beat more heavily.
After all, the basic premise of CPD is that those pulses beating more heavily than any other pulse is each individual's peculiar pulse that would beat so no matter how his or her physical condition varies. Thus, so long as an examiner could detect a pulse that beats strongly the most after palpating six cun, quan and chi pulses of both arms, it can be concluded that the examiner can identify his or her examinee's peculiar Sasang constitution. However, this clear premise can not be easily satisfied, considering that the detection of the target pulse is unfortunately not an easy task at all. Numerous practitioners and researchers have so far tried to solve this difficulty by applying various and unique methods of their own. Among them, Lee Jong-oh and Kwon Do-won have successfully managed to create their own method of CPD.
Lee, as his method of CPD, presented relatively a simple solution. He alleges that an individual would be: So-yang-in, if cun pulse on left hand beats strongly the most; Tae-eum-in, if quan pulse beats strongly the most; So-eum-in, if chi pulse beats strongly the most; and Tae-yang-in, if both left cun and left chi pulse beat strongly in the same time. As for Kwon, he suggested that an individual would be: Colonotonian, if left chi and right cun pulse beat strongly; Pulmotonian, if left chi and right quan pulse beat strongly; Gastrotonian, if left cun and left chi pulse beat somewhat strong while right quan pulse beats strongly; Pancreotonian, if left cun and right quan pulse beat strongly; Cholecystotonian, if left quan and right quan pulse beat strongly; Hepatotonian, if left quan pulse beats very strongly, but right quan pulse beats somewhat strongly; Vesicotonian if left chi and right chi pulse beat strongly; and Renotonian if left chi pulse beats very strongly while right chi pulse beats somewhat strongly.
The biggest difference between the two methods illustrated above is that while Lee only examines pulses on the left hand as a way of identifying traditional Sasang constitution, Kwon examines pulses on both hands in order to identify eight constitutions that he himself invented. Lee did not presented, in the form of literature or thesis, his theoretical basis and explanation on the question of: why he palpates only left hand, instead of both hands; why left, but not right hand; and how he can identify four constitutions by examining only pulses on the left hand. Kwon, although published his thesis in 1965, left out not only the theoretical basis of his own method of CPD, but also his techniques of pulse diagnosis. Thus, the only way for current practitioners to master Lee's and Kwon's CPD in current situation is to self-study and to go through trial and error in order to accomplish what Lee and Kwon have left out.

5. The Reason why Sasang Constitutional Pulse is taken only from left hand
Since pulses in association with lungs, spleen, liver, and kidneys exist on both hands, the examination of both hands becomes without question in order to detect one of the four zang-fu pulses that beats strongly the most. Considering that Lee examines only left hand in which merely three pulses in association with heart, liver and kidneys exist, the presumption behind this is that Lee came to this conclusion based upon his numerous trials and errors and his consideration therefrom. To understand Lee's decision to examine only left hand, one might also think that since an examiner would use for the diagnosis his or her right hand, rather than left hand that is much less used, to add some accuracy to a delicate pulse diagnosis (Left hand would be the main examining hand in case of left-handed examiners, of course.), there is no choice for the examiner but to use his or her right hand to examine a patient's left hand for pulse diagnosis. Moreover, the examination of left hand can also be explained in reflection of the theory of Left Strong, Right Weak and the standpoint of oriental medicine that pulse on left hand is superior to, therefore beats more strongly than, that on the right.
However, the fundamental theoretical basis for examining only left hand can be deduced like this. First, the reality is that it is not as simple as it looks to detect the strongest pulse as a result of the palpation of six pulses on both hands. For instance, assuming that quan pulse was the strongest on left hand and chi pulse on right hand, the examiner should determine which one of the two beat more strongly. Naturally, the examiner uses his or her left hand to palpate the examinee's right hand, and his or her right hand to examine the examinee's left hand. In this case, it is not easy to ascertain which pulse beat strongly the most based on the examination by the examinee's both hands, because the condition of pasture and the degree of pressure that palpating fingers of both hands apply can hardly be the same. Because a perfect comparison requires the same condition and environment, it is thought that Lee decided to examine only left hand, rather than to compare pulses detected from both hands. This explanation only applies to Lee's CPD, since Kwon's CPD does not require detecting the strongest pulse from both hands, according to his own Eight Constitutions Theory.
The second theoretical explanation for examining only left hand is that one can identify an individual's constitution by only examining three pulses on left hand that are related to heart, liver and kidneys. First of all, left quan pulse is a liver pulse, and, if it is the strongest, the person is considered to be Tae-eum-in whose liver is strong and whose lungs are weak. Left chi pulse is a kidney pulse, and, if it is the strongest, the person is considered to be So-eum-in whose kidneys are strong and whose spleen is weak.
Left cun pulse is a heart pulse, and, if it is the strongest, the person is considered to be So-yang-in who has strong heart and spleen. The heart, unlike other organs, is deemed in SCM as Tajchi. The heart beat could be felt only from Soyang-in while it was non-existent in other constitutions, because Fire and Earth is same brothers. Then, the question remains why a person with pulses beating both on left cun and left chi is deemed to be Tae-yang-in. With respect to this problem, a meaningful explanation is lacking, which invited numerous presumptions. One of the most probable presumptions is that since Tae-yang-in, when examined only through the left hand, has large lungs and a small liver, one can assume that quan pulse can hardly be felt on the left hand and that, instead, cun and chi pulse in association with heart and kidneys can be felt. Based on this presumption, we can conclude that a person with cun and chi pulse simultaneously beating on his or her left hand would be deemed to be Tae-yang-in. If this analysis turned to be true, then there is no choice but to claim that Lee has fallen into an error of diagnosing a constitutional pulse. This is not an overstatement in the sense that while the purpose of CPD is to detect the strongest pulse out of three pulses, it is practically and theoretically impossible to detect two pulses beating in the same strength in the same time. However, although Lee's CPD has some limitation above-mentioned in diagnosing a Tae-yang-in, Lee's CPD is known and acknowledged to be effective in diagnosing the other three constitutions, - So-yang, Tae-eum, and So-eum. The reason is that, assuming that a right-handed examiner examines a patient with his or her right hand, he would have to use a rarely used left hand and that there leave few ways to diagnose a Tae-eum-in that is the most common type of constitution with respect to three pulses.

6. The Reason why Sasang Constitutional Pulse is taken from a spot further down from the traditional cun, quan, chi by thickness of a finger
The CPD administered by Lee and Kwon teaches us to palpate one's pulse from a spot that is further down from the traditional cun, quan, and chi spot toward elbow joint by thickness of a finger. Based on the characteristic of CPD, this is an inevitable decision, but a revolutionary breakthrough, although it may look simple.
The purpose of CPD is to detect a constant pulse from one of the three spots (cun, quan, or chi), rather than examine delicate conditions of pulse. Thus, instead of pressing with moderate strength like in the traditional pulse diagnosis, it is necessary to get rid of pulse beat felt by three examining fingers by strongly pressing the spot. Once strongly pressed, the blood vein would touch base part of radius. In this case, one administering the traditional pulse diagnosis would find an irregular part in which three pulses touching the bottom, since styloid process of radius that sprang forth also happens to be the quan part. Accordingly, in order to press and place three pulses in the same condition and environment, one should stay away from styloid process and locate a flat body part which happens to be a spot further down from the traditional spot by one finger's thickness. Kwon and Lee's approach to abandon the traditional cun, quan and chi spot, but to take a new spot for diagnosis is viewed as a very bold and unprecedented move in the sense that it denies several thousands old concept and teaching of cun, quan and chi pulse spot.

7. A Concrete Method of Palpation for CPD
Apart from Lee and Kwon's explanation of the spot from which a pulse should be examined and could be felt, both failed to elaborate on a concrete method that an examiner could actually utilize by using his or her fingers in diagnosing patients' pulse. This task, thus, is left in the hand of the followers to find out by trial and error and self-training.
According to my research so far, I strongly believe that the method or technique of diagnosing pulse is the central part of CPD. This is so, because the result of CPD would vary depending on how and which direction an examiner diagnoses a patient's pulse and how much force he or she applies. In addition, pulse diagnosis basically has a limitation in instructing by words. It is just as difficult as to teach someone how to ride a bike by textbook or in a classroom. The easiest and best way to ride a bike would be to ride bike by him or herself taking a risk of falling down and probably getting hurt. Thus, pulse diagnosis could hardly be mastered by brain, but by actual experience and practice. However, to minimize unnecessary steps to master the diagnosis, this thesis intends to illustrate the method of CPD, because it is the purpose of the thesis to share my experience.
Based on my observation of those applying Lee's method of pulse diagnosis, it is my impression that the posture and method do not vary much from that of the traditional pulse diagnosis, of course, except that the examined spot is one finger thickness down from the traditional spot. However, my personal experience leads me to conclude that it is impossible to detect a constitutional pulse by the traditional way of pulse diagnosis. The reason is that when softly pressing a pulse, all of the three examining fingers feel the pulse beat, thus, making it impossible to detect which of cun, quan and chi pulse beats actively the most. As to Kwon's method of CPD, relatively more information was available than Lee's. The widely known method of Kwon's CPD is to strongly press a pulse until one cannot feel the pulse beat, hence eliminating all three pulses, and to slowly detach the fingers in order to detect a pulse that begins to beat again at the earliest. And, that pulse is claimed to be the constitutional pulse. Some other variations exist with respect to Kwon's method. One of them is to strongly press three pulses to a point at which the last pulse could be felt, and to claim that pulse as the constitutional pulse. And, some suggest that whatever method is used, the result would be the same so long as an examiner master his or her own way of CPD.
My personal preference is the latter one, that is, to strongly press each of three pulses with the same strength until the last one is felt, and to declare it as the constitutional pulse. However, it should be noted that sometimes the pulse changes its location as the time goes. Thus, one should wait for the last pulse being felt by applying pressure on the examining pulse spot with patience until declaring the last pulse beating as the constitutional pulse.

8. Posture for CPD
Based on the teaching of Lee and Kwon's CPD, I could establish my own method of CPD through numerous trials and errors investing a large amount of my time and efforts. In the course of teaching my method of CPD to fellow practitioners, I became convinced that my method could be easily taught and that its reliability would be guaranteed.

The correct posture for CPD is: raise the patient's left hand vertically; hold the patient's palm with the examiner's left hand; and examine the pulse using the examiner's right hand. The expression of ‘examining the pulse' would be rather incorrect, considering that the examiner should actually wrap strongly the part of the patient's left hand from the ligament to the blood vessel to stick it to the base of radius. In that sense, it would be more appropriate to use the expression of pulling the patient's pulse. When examining pulse, the examiner should press the patient's hand with fingers so hard that the patient should actually feel numb or a certain amount of pain in the arm. It is usual to see a clear white mark of the examiner's fingers and fingernails.
The reason why the patient's left hand should be vertically positioned is that when the patient's arm is placed horizontally like in the traditional pulse diagnosis, the examiner can not apply a strong finger pressure since the pressure is directed from the top to the bottom. On the other hand, if the patient's hand and the examiner's hand subtend a right angle and if the examiner pulls the patient's hand inward, then the examiner could apply his or her finger pressure with more ease. This posture can be naturally created when the patient lies down on one's stomach in the bed and the examiner examines while standing.
As discussed above, the basic principle of pulse comes from the concept of up-and-down. Thus, by vertically placing a hand examined, it would be natural for an examiner to vertically place his or her fingers on the examined hand and be easier to determine which part of pulse spots beats actively. While examining, the examiner would be better off hold the examinee's hand loosely, rather than tightly, allowing some space between his or her fingers, because this would help discerning the top-center-bottom parts. This posture resulted from my personal experiences in the clinics; it cannot be found in Lee's or Kwon's method.

9. Practice and Training for CPD
The first barrier that one can encounter in practicing and applying CPD is the question of whether or not the pulse diagnosed matches the patient's actual constitution. For instance, if a pulse is felt on cun one day, but is felt on quan next day, then the question arises which pulse should be declared as the patient's true constitutional pulse. Some may come up with different results each time he or she examines, depending on the size of patients' wrist, three fingers' different pressing power, the degree of pressure, and the direction of pressing. This is, in fact, one of the main reasons why beginner practitioners cease adopting CPD.
The fastest way to master CPD is noting but for an experienced practitioner to train later comers with close attention and in person by correcting their posture and pointing out what has been done right and wrong. This is the way to avoid varying and incorrect medical diagnosis that one may encounter if trained otherwise. This is just like a piano teacher pointing out what and how a student has wrongly played and showing what and how he or she should have played. In recognition of the limit in teaching CPD only by text, the best training method would be found from this master-apprentice system. However, the problem still remains, considering that self-training is the best alternate way to learn CPD since it is unrealistic to train every single practitioner in person.
To solve this problem, I would like to take this opportunity to present a solution that I came up with from my clinical experience. That is to select a group of people the constitution of whom is already known in a way other than CPD and to apply and repeat CPD to them until you get the same result. One of the most effective ways to apply this method is to practice CPD on the family members since their constitutions could easily be known by a long term observation, the result of past medication or acupuncture, body types or characters, not necessarily by CPD.
Since the accurate result of CPD can only be acquired by applying the same amount of the three examining finger pressure to a patient's pulse, it would be wise to practice CPD on examinees whose result of the examination are already known and confirmed. In fact, this is the only way to master CPD without the help of an instructor.
I strongly believe that CPD, compared to the traditional pulse diagnosis that identifies 27 pulses, is a better way to diagnose patients' pulse. Also, based on my personal teaching experience in clinics, I have little doubt that CPD can be taught within several months or so for an apprentice to reach a certain level of adeptness, far less difficult to learn the basics of calligraphy.

Discussion
Based on the treatments of over forty five thousands patients in the past three years using direct clinical procedures discussed above, I have been testing CPD. As a result, I could draw the following conclusions:
1. Each individual is born with his or her unique organ structure of strength .
This symptom is manifested from the pulse, according to the traditional Six Pulse Theory.
2. That pulse is a constant and fixed one that does not change as the time goes or the body condition has changed.
3. That constant pulse can be felt by anyone with a proper method that is practiced for a certain period of time.
4. Since this constant pulse can be used to identify an individual's constitution in line with Lee Jema's theory of organ structure, this method can be defined as a CPD for identification of constitution.