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Thread: Yin - Yang

  1. #11
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    Quote Originally Posted by Schmuldvich View Post
    Excellent insight, White Belt. Thank you for sharing!
    No, thank you! It was like you rolled over a stone in my head and all this popped out.



    The image of the Dragon-Tiger undergoes a thousand
    transformations and ten thousand changes, and its
    transcendence is divine and unfathomable. This is why
    we use them to represent the ingredients, we establish
    them as Tripod and Furnace, and we move them with
    the Fire regime. By analogy, they are Kan and Li; by
    substitution, they are Metal and Fire; by naming, they
    are the boy and the girl; by conjoining, they are the
    husband and the wife. All these different names
    constitute the wondrous function (yong) of the Dragon
    and the Tiger. By virtue of their divine animation
    (linggan), we call them ingredients; because they bring
    things to achievement, we call them Tripod and
    Furnace; by virtue of their transformations, we call
    them Fire Times; because they cross each other and
    join to one another, we call them Kan and Li; because
    they are firm and straight, we call them Metal and
    Wood; because they ascend and descend, we call
    them boy and girl; because they wondrously harmonize
    with one another, we call them husband and wife.
    Zhonghe ji

    Neidan language deserves attention. Many alchemical terms refer not only to the material entities or phenomena that they literally denote,
    but also to formless principles.

    In these cases, different
    entities and phenomena are seen as instances of those principles, and their names are synonymous of and interchangeable with one another.

    For example, “True Lead” (zhenqian) literally denotes refined lead, but connotes the principle of True Yang (zhenyang) found within the Yin.
    “True Lead” therefore is another name of True Yang within Yin, and in this function it is a synonym of all terms that denote other instances of the
    same principle—such as the agent Metal, the trigram Kan ☵,
    and the Breath of the kidneys.

    One could, therefore, understand True Lead with reference to principles of metaphysics, to cosmological patterns, to Waidan
    methods, and to physiological practices; and one could
    mention Kan ☵ to mean Metal, or True Lead to mean
    the Breath of the kidneys, and so forth. The terms per se are “empty,” but they function as pointers to the principles that they represent.

    The Way of the Golden Elixir entirely consists of
    models and images (faxiang). It takes Lead and
    Mercury as substances, but one must know that the
    Essence of Lead and the Marrow of Mercury are
    nothing but metaphors. It is based on the terms Li and
    Kan, but one must know that the Kan Boy and the Li
    Girl are nothing but empty terms. It uses the forms of
    the Dragon and the Tiger, but one must also know that
    the Dragon-Fire and the Tiger-Water have no form. It
    talks about the Yellow Sprout, the White Snow, the
    Divine Water, and the Flowery Pond, but these are
    things that can neither be seen nor used.
    Xiao Tingzhi (mid-13th century

  2. #12
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    Quote Originally Posted by White Belt View Post
    The axis of the heart's electromagnetic field is tilted at an angle to the body axis, similar to the tilt of the Earth's Magnetic field. In the Tao we believe that the heart tilts 45 degrees towards the North Star, and that the North Star exerts a strong pull on the heart.
    This is related to the axial tilt of the earth (~23.5), its offset from the solar plane. The "celestial sphere" can be defined by the apparent rotation of "The World" around the Pole Star. The tilt of the planet also has a "wobble", which causes the "precession of the equinoxes", and for the axis to point to a different pole star over time.

    The "north star" that exerts a pull of the heart is "The Palace of the Heavenly Emperor":

    The importance of the star Alpha Draconis to the ancients is evidenced by the many titles bestowed on it, a few of which are here given: "Judge of Heaven," "High Horned One," "Proclaimer of Light," "High One of the Enclosure of Life," "The Favourable Judge," "Life of Heaven," "the Prosperous Judge, " "Crown of Heaven." Seamen regarded it as the Dragon's tail, and Al-Tizini called it "the Male Hyena."----The dragon was the national emblem of China, but, strange to say, the Dragon of the Chinese zodiac was among the stars composing the constellation Libra. According to Edkins, "the Palace of the Heavenly Emperor" is bounded by the oval formed by the fifteen stars in Draco, amongst which is the star "Tai-yi," the ancient Pole Star, twentytwo degrees from the present Pole.
    Whether literally or figuratively in different tradtions it can be considered the "monad" from which creation is emanating, or the centrum, "heaven", the "abode of god", etc.

  3. #13
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    Quote Originally Posted by White Belt View Post
    The axis of the heart's electromagnetic field is tilted at an angle to the body axis, similar to the tilt of the Earth's Magnetic field. In the Tao we believe that the heart tilts 45 degrees towards the North Star, and that the North Star exerts a strong pull on the heart.


    Further to that diagram:

    "A part of the Shiji by Sima Qian identifies Taiyi with the simple name Di (Deity) and tells:[92]

    The Dipper is the Thearch's carriage. It revolves around the central point and majestically regulates the four realms. The distribution of yin and yang, the fixing of the four seasons, the coordination of the five phases, the progression of rotational measurements, and the determining of all celestial markers—all of these are linked to the Dipper. "

  4. #14
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    Quote Originally Posted by Greg Marcus View Post
    This is related to the axial tilt of the earth (~23.5), its offset from the solar plane. The "celestial sphere" can be defined by the apparent rotation of "The World" around the Pole Star. The tilt of the planet also has a "wobble", which causes the "precession of the equinoxes", and for the axis to point to a different pole star over time.

    The "north star" that exerts a pull of the heart is "The Palace of the Heavenly Emperor":



    Whether literally or figuratively in different tradtions it can be considered the "monad" from which creation is emanating, or the centrum, "heaven", the "abode of god", etc.
    The Doctrine of the Mean or Zhongyong is both a doctrine of Confucianism and also the title of one of the Four Books of Confucian philosophy. The text is attributed to Zisi or Kong Ji, the only grandson of Confucius. It was published as a chapter in the Classic of Rites.

    The phrase "doctrine of the mean" first occurs in Book VI, verse 29 of the Analects of Confucius:

    The Master [Confucius] said, The virtue embodied in the doctrine of the Mean is of the highest order. But it has long been rare among people

    — Analects, 6:29 (Burton Watson tr.)

    The Analects never expands on what this term means, but Zisi's text, The Doctrine of the Mean, explores its meaning in detail, as well as how to apply it to one's life.

    While Burton Watson translated Zhōngyōng as Doctrine of the Mean, other English-language translators have rendered it differently. James Legge called it Constant Mean. Pierre Ryckmans (aka Simon Leys) Middle Way, while Arthur Waley chose Middle Use. Ezra Pound's attempts include Unswerving Pivot, and Unwobbling Pivot. Roger T. Ames and David L. Hall titled their 2001 translation Focusing the Familiar.

    "Zhong-ni said, 'The superior man embodies the course of the Mean; the mean man acts contrary to the course of the Mean."

    This guideline requires self-education, self-questioning and self-discipline during the process of self-cultivation. This principle was demonstrated in the first chapter of Doctrine of the Mean:

    "The superior man does not wait till he sees things to be cautious, nor till he hears things to be apprehensive. There is nothing more visible than what is secret, and nothing more manifest than what is minute. Therefore the superior man is watchful over himself, when he is alone."

    The guiding principle is that one should never act in excess.

    Golden mean (philosophy) a tenet of the philosophy of Aristotle,


    Appearing in Greek thought at least as early as the Delphic Maxim nothing to excess and emphasized in later Aristotelian philosophy, the golden mean or golden middle way is the desirable middle between two extremes, one of excess and the other of deficiency.
    Last edited by White Belt; 08-09-2019 at 08:16 PM. Reason: forgot a bold

  5. #15
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    Quote Originally Posted by White Belt;64139

    While Burton Watson translated Zhōngyōng as Doctrine of the Mean, other English-language translators have rendered it differently. James Legge called it Constant Mean. Pierre Ryckmans (aka Simon Leys) Middle Way, while Arthur Waley chose Middle Use. Ezra Pound's attempts include[B
    Unswerving Pivot[/B], and Unwobbling Pivot. Roger T. Ames and David L. Hall titled their 2001 translation Focusing the Familiar.
    These other translations sound very close to the "Fixed Point" or "Unmoved Mover" of the Universe/Creation

  6. #16
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    Quote Originally Posted by Greg Marcus View Post
    These other translations sound very close to the "Fixed Point" or "Unmoved Mover" of the Universe/Creation
    "He who understands earth is a wise man, and he who understands heaven is a sage. Knowledge is derived from the straight line shadow, and that is derived from the right angled joint. The combination of the right angle with numbers is what guides and rules the ten thousand things."
    Chinese tomb inscription




    Geometry and Alchemy and the Androgynous rebis figure.

    The Yin-Yang, the Materia Prima and the squaring of the circle.

    The compass and the square are the supreme tools of the ancient geometrician. The opposing equals of the compass and the square combined birth geometry and all its sciences. The dragons dual nature, its celestial and terrestrial terrains and the multiple meanings of the snake and dragon not only in Chinese mythology.

    The layers of symbolism here is probably most appreciated here on this forum.



    We are just starting to scratch the surface into what I was hoping some people here would be interested in. If anybody is starting to catch on please put your 2 cents in.

  7. #17
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    I don't know the meaning but felt it may be relevant?

    Quote Originally Posted by Splendor Solis
    The Philosophers take for example an Egg, for in this the four elements are joined together. The first or the shell is Earth, and the White is Water, but the skin between the shell and the White is Air, and separates the Earth from the Water; the Yolk is Fire, and it too is enveloped in a subtle skin, representing our subtle air, which is more warm and subtle, as it is nearer to the Fire, and separates the Fire from the Water. In the middle of the Yolk there is the Firm ELEMENT, out of which the young chicken bursts and grows.

    Thus we see in an egg all the elements combined with matter to form a source of perfect nature, just so as it is necessary in this noble art.

  8. #18
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    How can one find and identify the Yin and Yang in anything? What are the characteristics of these two principals that can be found anywhere else for example, the human body?

  9. #19
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    Yang and Yin explained

    Quote Originally Posted by tAlchemist View Post
    How can one find and identify the Yin and Yang in anything? What are the characteristics of these two principals that can be found anywhere else for example, the human body?
    This is not easy to answer as it involves some deeper understanding of some concepts relating to Chinese cosmology.

    Book of Changes (Yijing), "one Yin and one Yang, this is the Dao."

    Yin and Yang are ultimately contained within the Dao itself. At the same time, the phrase "one Yin and one Yang, this is the Dao" refers to the continuous alternation of Yin and Yang within the cosmos.

    operation is especially visible in the time cycles of the day (alternation of daytime and nighttime) and of the year (alternation of the four seasons).

    The origins of these notions are impossible to ascertain. It is generally deemed that the terms yin and yang originally denoted the shaded and sunny sides of a hill, and later began to be used in an abstract sense as cosmological principles.

    The earliest known text that contains a list of items arranged according to their Yin and Yang qualities is a manuscript entitled Designations (Cheng, found in Mawangdui), probably dating from the 3rd century BCE.
    Examples of Yang and Yin items, respectively, mentioned in this text include: heaven and earth; above and below; day and night; summer and winter; spring and autumn; man and woman; father and child; elder brother and younger brother; ruler and minister; soldiers and laborers; speech and silence; giving and receiving; doing and non-doing.

    Yang endows, Yin receives, the masculine and the feminine attend one to the other.

    Cantong qi (The Seal of the Unity of the Three)



    The conjunction of Yin and Yang represented as the conjunction
    of the essences
    of the Dragon (Yang holding True Yin)
    and the Tiger (Yin holding True Yang) in the alchemical tripod.
    Xingming guizhi (Principles of Balanced Cultivation
    of Nature and Existence), 17th century.

    Refer to my post on the union of Kan and Li earlier in this thread regarding this image

  10. #20
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    The 5 Agents


    The Eight Trigrams


    These are in direct relation to the understanding of the Yin and Yang, this system coordinates several sets of cosmological emblems with one another, including Yin and Yang, the five agents, and the eight trigrams and sixty-four hexagrams of the Book of Changes.

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