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Yin & Yang and the I Ching

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Yin & Yang and the I Ching
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  10/10/2014Yin & Yang and the I Chinghttp://www.friesian.com/yinyang.htm1/24 Yin & Yángand the  I Ching  In India the theory of the three elements in the Chândogya Upanishad   led to the theory of the three forces, the  gun.as , and to the later theory of five elements. In China, the theory of five elements coexisted early with thetheory of two  forces: and . These can also simply be called the two forces, (where ch'i , , is the breath or vital energy of the body, but also simply air, steam, or weather). In the Spring andAutumn Period there was actually a Yin and Yang School. Later its theories were accepted by nearly everyone, but especially by Taoism. The implications of the theory are displayed in the great book of divination, the  I Ching  , , the Book of Changes. Yin  srcinally meant shady, secret, dark, mysterious, cold. It thus could mean the shaded, northside of a mountain or the shaded, south bank of a river. Yang   in turn meant clear, bright,the sun, heat, the opposite of yin and so the lit, south side of a mountain or the lit, north bank of a river. From these basic opposites, a complete system of opposites waselaborated. Yin represents everything about the world that is dark, hidden, passive,receptive, yielding, cool, soft, and feminine. Yang represents everything about the world that isilluminated, evident, active, aggressive, controlling, hot, hard, and masculine. Everything in the world can beidentified with either yin or yang. Earth is the ultimate yin object. Heaven is the ultimate yang object. Of thetwo basic Chinese Ways, Confucianism is identified with the yang aspect, Taoism with the yin aspect.Although it is correct to see yin as feminine and yang as masculine, everything in the world is really a mixture  of the two, which means that  female  beings may actually be mostly yang and male beings mayactually be mostly yin. Because of that, things that we might expect to be female or male because they clearlyrepresent yin or yang, may turn out to be the opposite instead.Taoism takes the doctrine of yin and yang, and includes it in its own theory of change. Like Anaximander andHeraclitus, Taoism sees all change as one opposite replacing the other. The familiar diagram of Yin andYang, the , the Great Ultimate [Wade-Giles T'ai-chi ] diagram, shows the opposites flowinginto each other. The diagram also illustrates, with interior dots, the idea that each force contains the seed of the other, so that they do not merely replace each other but actually become  each other. (The earliest attestedexample of the diagram, strangely enough, occurs on a Roman shield illustrated in the fifth century   Notitia Dignitatum .)  10/10/2014Yin & Yang and the I Chinghttp://www.friesian.com/yinyang.htm2/24 Unlike Heraclitus, Taoism sees change as violent only if the Tao [Dào] isopposed: If Not Doing, , and No Mind, , are practiced, thenthe Tao guides change in a natural, easy way, making for beauty and life. Sincetrying to be in control   is a yang (or Confucian) attribute, Taoism sees NotDoing (and Taoism itself) on the  yin  side of things; but since Not Doing doesnot literally mean doing nothing, Taoism can use the language of passivity andreceptivity to mean something that is actually quite active.That is especially obvious in the use of the term [Wade-Giles  jou 2 ], soft, pliant, yielding, gentle. Róudào, the yielding way, is read in Japanese as  judô  and is the name of a popular Martial Art. Judo doesn't look at all yielding or gentle, but it does employ Taoist doctrine in so far as it is notsupposed to srcinate force or an attack but takes the attack of an opponent and uses its own force against it.Thus the great economist F.A. Hayek  invoked Taoism in the defense of capitalism, a system that does notseem particularly yielding or gentle, but is based on the principle that government should leave alone ( laissez faire ) private property and voluntary exchanges and contracts. The free market would thus be the NotDoing of government.When it comes to the five elements, earth, water, and wood are clearly to be associated withyin. Water, the softest and most yielding element, becomes the supreme symbol of yin and theTao in the Tao Te Ching  . Fire (the hottest element) and metal (the hardest) both are associatedwith yang. Nevertheless, the Blue Dragon , , that symbolizes woodis a principal symbol of , while the White Tiger , , thatsymbolizes metal is a principal symbol of   . This kind of reversal turns upfrequently in the  I Ching  .The  I Ching  , , is based on the principle of a broken line, , representing yin, andan unbroken line, , representing yang. During the Shang Dynasty (1523-1028 BC), questions that could be answered with a yes or a no were written on tortoise shells. The shells were heated, then doused inwater, which caused them to crack. A broken crack, , was interpreted as a no answer, an unbrokencrack, , as a yes. The  I Ching   elaborates on this, by grouping the lines into sets of threes (the trigrams)and into sets of sixes (the hexagrams).There are eight trigrams: Among the trigrams it is noteworthy that in all the children, the sex is determined by the odd   line, so that thetrigrams are predominately the opposite  quality from the sex of the child. Also, we expect water to beassociated with yin and fire with yang, but water is the second  son  and fire the second daughter  . The other children are associated with such things as we might expect, e.g. water turns up again in the third daughter asthe Lake.The arrangement of the trigrams around the compass reflects Chinese  geomancy  (   ), i.e. thedetermination of the auspicious or inauspicious situation and orientation of places (cities, temples, houses, or graves). Chinese cities are properly laid out as squares, with gates in the middle of the sides facing due north,  10/10/2014Yin & Yang and the I Chinghttp://www.friesian.com/yinyang.htm3/24 east, south, and west. The diagonal directions are then regarded asspecial spirit gates: northwest is the Heaven Gate; southwest theEarth Gate; southeast the Man Gate; and northeast the Demon Gate.The northeast was thus the direction from which malevolentsupernatural influences might particularly be expected. Thesituation of the old Japanese capital city of Kyôto is particularlyfortunate. To thenortheast is aconspicuous, twin- peaked mountain, Mt. Hiei (corresponding to theMountain trigram),which is crownedwith a vastestablishment of Buddhist temples toguard the DemonGate. Later, Tôkyô(srcinally calledEdo) was laid outwith temples to thenortheast on risingground in the Ueno district; but both the ground and thetemples are now entirely surrounded and obscured by the sprawl of Tôkyô. [note]The trigrams contrast the Moutain, , with the Lake, . A lake is essentially a valley filed with water (both with Yin associations), and the mountain in general may be also contrasted with the valley, . Wesee this contrast in related characters, such as , an immortal, and , common, vulgar, worldly. Each of these contains the mountain and valley characters, respectively, with the radical for person, . The idea seems to be that immortal beings live in the mountains, either because that is where the divine belong (as on Mt. Olympus) or because that it where Taoist adepts, who achieve immortality, practice their asceticism. Thus, Taoists themselves can be called , the immortal-ists or school of the immortals. What is down in the valley is then common, mundane, and vulgar.The  I Ching   uses the trigrams by combining pairs of them into 64 hexagrams. The hexagrams reuse thetrigrams by combining pairs of them into 64 hexagrams. The hexagramsrepresent states of affairs, and the  I Ching   is consulted through theconstruction of a hexagram to answer one's question. The construction iscarried out either through a complicated process of throwing and countingyarrow stalks, or by throwing three coins. The obverse (head) of each coin isworth 3 points (odd numbers are yang), while the reverse (tail) is worth 2(even numbers are yin). Three coins will therefore add up to either 6, 7, 8, or 9.The numbers 7 and 8 represent young yang and yin, respectively. Starting from the bottom up, these add a plain yang, , or a plain yin, , line. The numbers 6 and 9, in turn, represent old yin and yang,respectively, and are called changing lines. This illustrates an important aspect of the theory of yin and  10/10/2014Yin & Yang and the I Chinghttp://www.friesian.com/yinyang.htm4/24 yang: Because the Way of the Tao is Return, yin and yang, when they reach their extremes, actually become  their opposites. The old lines therefore change into their opposites,giving us two hexagrams if any changing lines are involved: the firsthexagram, representing the current state of affairs; and the second hexagram,after the changes have been made, representing the future state of affairs.Changing lines are usually denoted by writing for a 9 and for a 6.The text of the  I Ching   describes the significance of each hexagram and alsothe special meaning to be attached to the presence of any changing lines.Fantasy Factorial HexagramsChinese Elements and AssociationsThe Solar Terms and the Chinese Calendar Psychological TypesGender Stereotypes and Sexual ArchetypesHistory of Philosophy, Chinese PhilosophyHistory of PhilosophyHome Page Copyright (c) 1997, 2002, 2003, 2006, 2007, 2008, 2009, 2011 Kelley L. Ross, Ph.D. All Rights Reserved Yin & Yáng and the  I Ching  , Note As it happens, there is a conspicuous mountain north-east of Los Angeles Valley College. Indeed, there is awhole mountain range, the San Gabriel Mountains. Beyond the lower Verdugo Mountains in the foreground,which rise to 3126 feet, there is the conspicuous Mt. Lukens  in the San Gabriels, which is 5074 feet high.Behind Mt. Lukens runs Big Tujunga Canyon. There are much higher peaks in the San Gabriels (up to Mt.San Antonio, Old Baldy, at 10,064 ft., which is east and outside of the image provided here), as can be seenin the image, but these are hidden from the perspective of Valley College. Unfortunately, there are noBuddhist temples, as far as I know, upon Mt. Lukens. Los Angeles could use the protection.Return to text Categories of Chinese Characters Chinese characters are the last ancient ideographic writing system that survives in modern usage. This was aclose call. In Vietnamese, the Latin alphabet is used; in Korean, the hangul   phonetic system is now used.
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