http://www.chalicebridge.com/Files/ChineseMedicineStudiesRefs[2].txt Yin Yang / Chinese Medicine Studies / References Assembled by Chris Pringer of ChaliceBridge.Com, Dec'08, ed.Oct'10 Related: http://www.chalicebridge.com/Index.html#RelatIntrestSites <> <> <> <> <> <> <> <> Looks like great (instructive) story to read: http://www.damo-qigong.net/project/lieatzi/chapter_01.htm http://www.damo-qigong.net/index.htm WudangTaoistInternalAlchemy-Index.html <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> http://www.damo-qigong.net/five.htm Five Element Doctrine General Chinese philosophy regards the human organism as miniature version of the universe. Life processes are connected with the interplay of five creative elements of nature through the principle of yin and yang doctrine. Man cannot therefore be divorced from nature. Thus man and nature obey the same law of the universe. In nature as well as in human body, there is a constant interaction between opposing and unifying forces---yin and yang. Harmony in balancing of the two opposing forces is accomplished by a dynamic equilibrium in the whole organism---the vita-vapor. This harmony is cultivated and acquired by obeying the law, by fitting man into the totality of nature. This Man-Nature relationship is often represented in poetry and paintings. Man, small and insignificant, is contented and in harmony with the majestic nature of mountains, trees and rivers, and the invisible world of the infinite emptiness. Man cannot be apart from nature. He who is apart from nature cannot be truly human. The foundation of Traditional Chinese Medicine(TCM) is based on a natural philosophy without which practitioners cannot obtain full healing results, The rapid expansion of the frontier of science and technology, the accelerated increase in the acquisition of knowledge, the intensity of specialization in organized research, the increasing power of destructiveness in weapons of war and the depletion of natural resource, all the above create a moral vacuum and ideological crises. Where science comes to an end, the Tao of religious ethics begins. Humankind must have an anchorage. Man has departed from nature and must return now and be in union with it. To be in harmony with the vastness of nature, is to be in communion with the Tao, which ultimately is union with the I Am. The Five Elements The concept of Five Elements is an outcome of yin and yang interactions. The five elements are wood, fire, earth, metal and water. Wood is active, capable of growth and combustion, which is yang. Fire is most active, requiring air for combustion which is most yang. Both wood and fire are above the ground level, which is considered yang. The earth is the ground level, which is neutral. Below the earth are the metal and mineral deposits, which would be regarded as yin. Also, the metal is yin because it is relatively stable compared with the combustible wood. But the most yin of all the five elements is water, which can reach far below the ground level of the earth, lower than the metal. Water is indispensable in the growth of trees so the cycle repeats with wood. The historical records of the first century B. C. mentioned Zhou Yen who “observed the interactions of yin and yang opposites in nature, the phenomena of the increase and decrease of the yin and the yang, the separation of the Heaven and the Earth, and the movements of the Five Great virtues.” He was credited to have perceived the anatomical relationship in terms of a Five-Element System. This is the only historical evidence available. Therefore, Zhou Yen (350-270 B. C.) is considered as the first to connect yin and yang concept and the Five-Element System. Such a combined yin and yang, Five-Element System constitutes the most important concept in the Cannon of Internal Medicine compiled during the Warring Periods of third century B. C. in China. In fact, such a concept became specialized in the Cannon of Internal Medicine. Each element is associated with a set of organs or functional tissues, together with specific tastes, emotions, seasons, colors and other characteristics. As early as 6th Century B. C. Lao Tzi already mentioned some of these characteristics based on the Five-Element Concept. “The Five colors blind the eye. The five tones deafen the ear. The Five flavors clog the palate. But it was in the Cannon of Internal Medicine that the five elements were first identified with internal organs, emotions and other characteristics. There is among all these bodily structures and associated characteristics an interdepending, interpromoting, inter-restraining relation which is in the dynamic state of homeostasis. Its application to Traditional Chinese Medicine is to correlate the natural phenomena with human body and mind. Pathology and therapy should not be a mechanical cause and effect one way street. The effect could influence the cause and there could be mutual influences of the Five-Element dynamics. The interactions of the yin and yang, Five-Element Concept should be a guide to medical practice and prevention of diseases. For such a system has been developed through thousands of years of clinical experiences in China. The Productive Cycle of Five Element System Each element generates another element and is therefore followed by one it cannot conquer. Wood is followed by fire. Fire is followed by the Earth. The Earth is followed by metal. The production cycle is thus in the following order: wood, fire, earth, metal and water. In other words, it is a cycle of mutual production showing the inter-relatedness of all things in nature. The arrows indicate the direction of creativeness of one Element by the other in a cycle. The implication of the cycle is that no element in nature can dominate forever. Each is followed by the one it cannot conquer. The secular significance of the cycle is that no emperor or dynasty can rule forever. No empire can last forever. No one can live forever, for all are mortals. Such is the Law of Nature. The Controlling Cycle of Five Element System In the controlling cycle, each element conquers an element that follows it, but each element is preceded by a conquering element. For instance, water can put out fire, therefore water precedes fire. Fire can melt metal, therefore fire precedes metal. Metal in the form of tool can cut down trees, therefore metal precedes wood. Tree roots can penetrate the earth, therefore wool precede the earth. The Earth can stop the flow of water as a dam, therefore the Earth precedes water---this explanation is only from the viewpoint of the existence. The cycle repeats itself with water controlling fire. This is known as the controlling cycle. Other times the controlling cycle is also known as the destructive cycle. Vita-vapor is the life force which flows through all the yin and yang organs. Deficiency of vita-vapor in any organ means that organ is out of balance. Inter-relatedness of all organs ensures proper flow of vita-vapor throughout the body. Each element has specific meridian for the flow of vita-vapor. The Yang solid organs store the vita-vapor and the Yin hollow organs transform nutrients into vita-vapor and discharge the wastes. Acupuncture help to restore the balance for normal flow of vita-vapor, while the herbs helps to remove any excess or deficiency of vita-vapor. Imbalance of vita-vapor means imbalance between yin and yang within an organ will adversely affect the next organ in the controlling (destructive) cycle. For example, if the heart is imbalanced the heart will adversely affect the lungs, and the imbalanced vita-vapor within the small intestine will adversely affect the large intestine. Imbalance also means either too yin or too yang. Darr Moo exercises are designed for alleviation of the imbalanced function of human organs, to remove tension, stress, anger and anxiety, which can inhibit the absorption of necessary nutrients. The arrows indicate the direction of inhibition of one Element by the other in a cycle. The vita-vapor-vapor in all of its manifold manifestation comes into and goes out a process through the interplay of the Five Elements. The universe maintains its balance also through the yin and yang balance of the vita-vapor. Since human body is a microcosm of the universe, it achieves the mental and physical harmony in the same way. Vita-vapor flows through the body via the meridians and their respective viscera in the productive (generative) and controlling (destructive) cycles as interactions between the Five Elements. The vita-vapor has four directions, ascending and descending for transformation, entering and leaving for development. The original vita-vapor from the parents is stored-in the kidneys. The nutritional vita-vapor from the nutrients is stored in the food. Atmospheric vita-vapor is extracted from the air by the lungs. These are but some of the manifestations of the vita-vapor which comes from the motion of Tao. Controlling (Destructive) Cycle "Five Element" in vita-vapor language literally means Five Movements. It is translated into Five Elements principally to connote the primordial elements of the universe. What then is the “Movement”? It is the movement of the Universal Vita-vapor. Movement signifies that vita-vapor is dynamic and not static. It possesses the intrinsic ascending, descending, entering and leaving motions. Such movements constitute the yin and yang interactions. The movements also mean mutually productive, generative, controlling, destructive or inhibitive cycles among the five elements. In the Cannon of Internal Medicine, each element is identified with a particular orifice, organs, emotions, flavors and other examples. For example, wood can be burned to produce fire. Fire can transform the earth into ashes; the earth can contain metal and other mineral; metal can be melted to become liquid or metals can catalyze the production of water from constitutive components; and water is essential for the growth of wood. In the conquering cycle the roots of the tree can penetrate the earth; the earth can replace water to become land; water can put out the fire; fire can melt the metal; and the metal as cutting tool can bring down the tree. Other examples from Cannon of Internal Medicine are wood with the eye, fire with the tongue, earth with the mouth, metal with the nose and water with the cars. Again in Cannon of Internal Medicine, the five emotions are wood for anger, fire for joy, earth for empathy or thoughtfulness (sympathy and compassion), metal for grief and water for fear. Liver is associated with wood. Vita-vapor is passed on from liver to the heart. The heart is associated with fire. Vita-vapor is massed on from the heart to the spleen. The spleen is associated with the earth. Vita-vapor is passed on from spleen to the lungs. The lung is associated with metal. Vita-vapor is passed on from the lungs to the kidneys. Kidney is associated with water. Vita-vapor is passed on from the kidneys to liver and the generative cycle repeats itself. In the area of nutrition, the five flavors enter through the gastro-intestinal tract, each seeks its affinity organ. That which is sour enters the liver. Bitter enters the heart. Sweet enters the spleen. Spicey or volatile substances enter the lungs. The salty enters the kidneys. The influences these flavors produce are upon each organ, yet each organ influences others in both generative and inhibitive ways. In all, the Five-Element System operates in cycles of mutual dependence, mutual generative, mutual nourishing, mutual inhibitive, mutual controlling and other mutually inter-relative mechanisms. As parts of the body are interrelated and in turn human beings are interrelated with each other and with the cosmos which is originated from the vita-vapor of the great unification. Life is an integrated process. Please feel free to contact Mr. Wang Tao lao@damo-qigong.net Copyright@1999-2005 Wudang Taoist Internal Alchemy. All rights reserved. <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> http://www.damo-qigong.net/yinyang.htm Reversal It was earlier mentioned that the great unification split into yin and yang. According to The Book of Lao Tzi, "reversal is the movement of the Tao". Both in the sphere of nature and human affairs, when the development of anything brings it to one extreme, a reversal to the other extreme takes place. Everything has its own negation. This is the principle of Yin and Yang interaction in nature and human affairs. This concept is also associated with the Book of Changes. “When the sun has reached its meridian, it declines and when the moon has become full, it wanes.” For “reversal is the way of the Tao." What is true with natural phenomena is also true in human nature. This concept had a profound influence on the behavior of many a Chinese. It is said that they remain cautious even in time of success and prosperity and hopeful even in time of failure and poverty. This doctrine of the Golden Median is based on the concept of harmony between yin and yang. Enough is enough, never too much. It is better to have less than to have too much. Having too much and overdoing something may be counter-productive and may run the risk of getting the opposite of what one expects. Yin and yang were created due to instability in nature. Yin and yang exist for the stability of nature. For example, in the vacuum near an unstable nucleus, a Yin and Yang pair (electron -positron) was created to render stability to the area. A stable atom exists mainly due to presence of positive protons and negative electrons. Proper balance and harmony can be maintained by an intermingling of the yin and yang, the moon and the sun, the Earth and the Heaven, and the transformation of all things will proceed smoothly. There is an interplay and exchange between the male and female and all things will be produced. The yang gives the beginning and the yin completes it. Alienation Yin and yang cannot exist each alone in separate isolation. One cannot exist without the other. Yin separated from Yang or Yang separated from Yin in isolation without any interaction with each other is Alienation. Any philosophy that promotes the positive, the strong, the bright, the bright, the visible and the matter and denies the negative, the weak, the dark, the invisible and the spiritual and conducts one's life in accordance with such a philosophy, lives in a state of alienation. And any philosophy that promotes the latter and denies the former is equally alienated. So, without the combination of yin and yang pair, all other mechanisms of interaction would not be possible. A system that does not tolerate yin and yang contradiction suffers alienation, poverty and meaninglessness. When the alienation is out of proportion, survival of human society is in danger. Changes are then necessary to remove the elements that cause the alienation in order to restore the dialectic of harmony. Complementarity Yin and yang are two opposite elementary principles from which all phenomena are produced. This concept is associated with the Five Elements in ancient medicine of the first millennium B.C. in China. Reality is a pair of opposites and a group of five elements on rotation succeeding one another each taking us turn. This concept is also present in the writings of philosopher Hsun Tzi. Opposites of yin and yang are complementary to each other for the formation of a stable system. Such a contradiction is necessary for survival of any living system. Alienation on the other hand, is harmful to the survival of the system. With out complementarity there will be no inheritance of genetic replication. The examples of complementarity of yin and yang include the paradoxes of the matter and the mind, materialism and idealism, and the biological and the spiritual. Both are parts of the unity as in a ring. There is no moral priority of one over the other, for no point in a ring is before or after any other point. Alienation is removed, but complementarity is preserved for life process. Inter-penetration Intrinsically, yin does not exist as purely yin, nor does Yang exist as purely Yang. There is yin in the yang, and yang in the yin. Yin and yang do not only complement each other, they are also inside each other. Yin influences yang not only from without but also from within. And yang influences yin in the same manner. This is inter-penetration, another aspect of the yin and yang relationship. In other words there is action in inactions, strength in weakness, unity in diversity, victory in failure and life in sacrifice. In human society there is no such thing as pure socialism or pure private enterprise. There will always be private enterprise in socialism and socialism in private enterprise--society. The two will penetrate each other for stability and survival. Transformation Inter-penetration allows the presence of yin in the interior of yang and yang inside yin. The yin and the yang in the interior of each half can expand or contract internally. Motion and development are associated with such activity. The two halves can transform into each other. So there are both external and internal contradictions and for that matter both external and internal interactions. The result of such transformation is the production of pluralism. Mutual production and mutual overcoming as the seasons rotate in cycles of rise and fall unite man and nature. All things are related. Reality is also a process of mutual transformation. But the essence of the reality is always the same, the will to survive. Transformation between yin and yang ensures the success of the survival and meaningful life in society. Harmony Harmony is not static. It is a result of dynamic operation. Harmony between yin and yang reinforced the Doctrine of the Golden Median. In this respect, Chinese philosophy concerned more with relationship than with substance. The universe is a well-ordered state of existence but it is also in a state of constant change and readjustment. Things are forever interfused and intermingled. The universe is a realm of perpetual activity. The activity takes the form of cycles of yin and yang. It is for a dynamic homeostasis for the survival of a system. Harmony does not stand still. It has a progressive direction leading to the development of morality, the stability of the society and the maturation of a civilization. Yin -Yang Doctrine in Chinese Medicine The Yin and Yang concept is very simple. Yet it is most difficult to understand very well. The concept is derived from experiences gained by practitioners engaged in pursuit of Tao. Yin and yang interactions in our daily life lies in the logic of our common sense. Successful practice of yin and yang in life leads to the harmony. This is the basis of good health and as such is maintained by the Vita-vapor, which is both physical and moral. The concept of yin and yang is thus the cornerstone of dialectics in Chinese philosophy The movement of Tao gives rise to vita-vapor. The spontaneity of vita-vapor gives rise to yin and yang interactions. Yin and yang are the opposite expressions of the same reality. Mass and energy are the opposite expressions of the same vita-vapor. Vita-vapor is the mass and vita-vapor is the energy, yet vita-vapor is also the transforming force between mass and energy. Energy is represented by yang and mass by yin. "Yin and yang are different and opposite; they undergo movement and transformation in the “infinite emptiness.” The union of yin and yang becomes harmony. This union of harmony is possible because they are opposite. It is because they are opposite that interactions take place. This is the source of interactions. Yin and yang concept is applied to all opposites in the universe, to substance and to motion. For motion and stillness also intrinsic with Yin and Yang." Thus the “infinite emptiness” is the field; vita-vapor resting is the mass, Yin; vita-vapor in motion is the energy, yang; and the vita-vapor both resting and in motion is the transforming force. According to Lao Tzi, all things carry yin and yang, through the impact of the vita-vapor harmony is accomplished. The dialectics of the vita-vapor. The Canon of Internal Medicine assigned different domains and. substances to yin and yang. "Heaven is yang, the earth yin, the sun is yang, the moon yin," "Yin is internal to preserve yang, yang is external to utilize yin. " "Water is yin,. fire is yang.” The structural substance of life is yin and the functional activity is yang. "Yin and Yang are the Tao of Heaven and Earth, the principles of a things, the parents of all transformations, the origin of life and death. The interactions of yin and yang include the dialectic of not only the unification of opposites but also the complementarity of opposites. Yin and yang may oppose each other but also attract each other. In Chapter 46 of Canon of Internal Medicine, it is recorded that “Where there is strength, there is also weakness. Too strong is conducive to too much anger, and too weak is liable to be hurt. ” “ There is yin inside yang, and yang inside yin. " The inter-penetration of yin and yang contradictions creates new substances and conceptual significance. There is no limit to the evolution of the yin and yang opposites, generating new phenomena and quality. The origin of things will evolve in quantitative changes, while the limit of things will evolve in qualitative changes. From the beginning to the end of life, there will be changes and if the interactions get out of control, disorders and diseases will ensue. All the changes should lead to homeostatic harmony to ensure health. To maintain homeostatic balance is not only a biological necessity but also a philosophical issue. The human body possesses the ability to maintain and regulate the structure and function of life unto harmony. The Five Element System is a demonstration of the Five-Activating-Forces operating not in a mechanical way but with mutual interactions and feedback mechanism. It is not just a reaction of cause and effect, but with interactions resulting from the inter-relatedness of all the Five Substances in nature or the Five-Activating -Forces of all the internal organs and glands of the body .Cause and effect is direct, but inter-relatedness also considers the indirect interactions. Some people think that since yin arid yang are opposites, therefore they must be hostile to each other and fight to eliminate each other. This is a philosophical blunder. If yin and yang fight then nature will not be in harmony and there will be chaos everywhere. The human body does fight diseases, but the objective is to regain the yin and yang balance and health. Diseases and excesses are alienation and as such must be removed to restore a balance of yin and yang in the living system. "Reversal is the movement of Tao." This is secret of life and the law or nature. When things have gone too far to the extreme, there will be a movement of reversal. This is how the body develops defense mechanism and the physical world develops changes in order to return to the state of harmony. In all the mechanism of the reversal is via the operation of yin and yang through the five element system. <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> Introduction to relativity and 20th century physics http://www.damo-qigong.net/project/space/index.html <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> http://www.philosophos.com/philosophy_article_86.html Osteopathic Philosophy: The Metaphysical Medicine by Walter Llewllyn McKone 'They [osteopathy, surgery and dentistry] are directly related to those mental operations which are developed in the philosophy of Phenomenology, itself a post-Cartesian outlook. Relating this method to current philosophy of science, it cannot be judged in any way less powerful than Cartesian science, for while the latter has no verification procedure, relying upon falsification alone, Goethean science entails both falsification and verification, and thus might even be said to be more complete than Cartesian. Again, the only real problem with the approach the author sees is the fact that very few know of its existence.' Towards a Man-Centered Medical Science. Forward by Rene Dubos, The Rockefeller University, New York, New York. 1977. <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> http://www.philosophos.com/knowledge_base/archives_10/philosophy_questions_1061.html Molly asked: Can you please tell me the major differences between Taoism and Confucianism? and Manny asked: What was Lao Tzu's view of life and what was Confucius' view? === Taoism and Confucianism are two major theories on Chinese culture. The major views of Confucianism are: * Encourage learning; urge school attendance, learning and thought are all important, learning without thought is labor lost. *Eclecticism of social relation, the golden mean (of the Confucian school), the doctrine of the mean. *Stick up for social class; abide by the law and behave oneself; act proper to one's status; behave discreetly; know one's place. The major views of Taoism are: * The meaning Tao is a great law of universe, is a fundamental law of nature. * Pay attention to the rule and methodology of the movement and change of things. Such as the theory of Yin and yang, the two opposing principles in nature, the former feminine and negative and the latter masculine and positive; the theory of five elements; five elements of metal, wood, water, fire and earth. * Nothingness (nihility or chaos) is fontal, is important, make something out of nothing; be purely fabricated. Taoism and Confucianism are similar in that the purpose of both these theories is the outlook on life. They are both for a kind of social class and social relation. The purpose is to make a kind of social structure of agriculture. The purpose is not on nature, not science. As a theory of outlook on life, outlook on society, Confucianism pays more attention to ethics, but Taoism pays attention to world outlook and methodology. Confucianism does not have the universal outlook. Confucianism is more popular in common people. In Chinese feudalism, a tradition has been formed, that is, a kind of theory of social ethic to replace religion. Taoism is more popular amongst monarchs and intellectuals. Taoism and Confucianism are usually united, and used to govern those common people. On the view of life, Confucianism is more conservative. But Taoism is propitious for one who competes with others, or one who rules others. Both Taoism and Confucianism are very pragmatic. They are all not environmentalist. On the side of positive (forward-looking), the theory of Confucianism is good for the cooperation of oneself with others, the theory of Taoism is a kind of intelligence of the superman. On the side of negative, a Chinese thinker Lu Xun said, Chinese traditional theory means two words, "eat human". I don't know whether you enjoy my explanation. Chen Ping Philosophy Times It's not at all certain whether the traditional master of Taoism, Lao-Tzu, whose name means something like 'Ancient-Sage' ever existed or not. If he did, it was some time around 570 BC though the text of his magnum opus the Tao Te Chingvery likely dates from the third century BC. Its 81 chapters of sublime proverbs and commentary attempt to describe the characteristics of the Tao,a term which is sometimes translated as 'The Way' but is more properly not translated at all, as its primary characteristic is that it is not describable. It is the essence of the creative harmony which underlies the universe: The Tao is hidden, and has no name; but it is the Tao which has skill to make all things complete (41:3). In order to come to an understanding of Taoand so to live a harmonious life, the eager scholar must try to unweave themselves from their assumptions and social conditioning: Pursuing learning, something is acquired every day. Pursuing Tao, it is dropped (48:1). In this way the Lao-Tzu's view is essentially hedonistic, directed at improving the individual rather than society, at gaining personal understanding of one's place in the universe. Confucius (don't forget to point out to everyone that 'Confucius' is a shoddy western version of his name. In real China he is 'Kung-Tzu', Kung-the-Sage) is rather a more substantial figure, both in person and in his philosophy. He was born in 551 BC in what is now the Shangdong province, of a modest family, and worked as a minor government official, then as a teacher. Firstly, by editing and formalizing the ancient Chinese books of ritual and wisdom (the Spring and Summer Annals, the Book of Songsetc.) he has come to be seen by later generations as the authorof those books and, as such, the founder of the Eastern way of thinking. Secondly, and more importantly here, his own philosophy is remarkable for its ingenuity and for its influence on the whole development of the Chinese State. Confucius — sorry, I mean Kung-Tzu — may be said to have solvedethics. He defined 'right behaviour' not as an answer to the question 'what should I do', but in terms of 'who do I owe a duty to', mediated through minute observance of established manners and ritual (Li). Once you know who you owe duty to, right behaviour is simply to do what the-person-you-owe-duty-to wants. Who this is, is defined in the 'Five Relationships'; Ruler—Subject, Parent—Child, Husband—Wife, Older Sibling—Younger Sibling, and Friend—Friend. When dilemmas arise, reciprocal consideration (Shu), loyalty (Chung) and the all-encompassing goodness (Jen) of a right-minded government can find the proper route. For more than 2,000 years Chinese political administration, social organization, and individual conduct was officially shaped by Confucian principles, until 1912 when Confucian philosophy, as a basis for government, was dropped by the state. Lao-Tzu is concerned principally with the individual, whereas Confucius directs his attention to the relationships between one person and the next and to the perfecting of society. Taoism is also characterised by a strong strand of mystical metaphysics and is thoroughly opposed to conventional learning, whereas Confucianism is distinctly agnostic and strongly in favour of education, especially in the Chinese classics. Lao-Tzu's understanding is open to everyone, but imperious Confucius thought only the gentleman-philosopher is able to understand. But this does not mean that the two traditions are in opposition. The one "within society" and the other "beyond society" are generally considered to complement and balance each other, in the same way that the interplay of the two opposing central principles, Yinand Yang(to which both traditions subscribe) are necessary for all action. It is sometimes said that China is Confucian in public and Taoist in private. The fact that there are temples devoted to Confucius and to Taoism shouldn't lead the westerner to think that they are religions in the sense that we use the term in Europe. No-one in China 'worships' Kung-Tzu, or Lao-Tzu, (or their own ancestors for that matter) in the Western way of falling down before an omniscient being and doing absolute homage. The ancient sages are formally remembered with reverence, but they are not worshipped. There was a brief, and rather half-hearted anti-Confucius campaign in China from 1974 to 1976. But, though Marx and Mao may have supplanted Kung-Tzu as the official state philosopher, Confucius remains the sage known and quoted by young and old alike, while Lao-Tzu's exposition of the way to the Taois the glue that holds together the mish-mash of folk beliefs which constitute Chinese religion. Glyn Hughes Taoism is based more on being in harmony with nature, while Confucianism stresses a harmony with society and family. An ultimate goal for Confucianism is something like heaven. A goal for Taoists is finding the Tao, which is like the essence of all things or the origin of all things. Taoists are concerned with attaining immortality, physically and spiritually. Confucianists find contentment in living a moral and prosperous life. Taoists have no real religious institutions while the Confucian religion has institutions like the government, family, and school. Laurie Stiegemeyer <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> http://asia.rice.edu/chaocenter.cfm?doc_id=10769 Fathoming the Cosmos and Ordering the World: The Yijing (I-Ching, or Classic of Changes) and Its Evolution in China Richard J. Smith, George and Nancy Rupp Professor of Humanities, Professor of History, and Interim Director of the Chao Center for Asian Studies at Rice University ---Brief: For some two thousand years, from the late second century B.C.E. to the early twentiety century, C.E., the Yijing (Classic of Changes) was considered almost universally to be "the first of the Confucian classics," the most important single book in China's entire philosophical tradition. And it is still important today, for various interesting reasons. Fathoming the Cosmos and Ordering the World is the first full-length study in any Western language of the development of the Yijing in China from earliest times to the present. Drawing on the most recent scholarship in both Asian and Western languages, Richard J. Smith offers a fresh perspective on virtually every aspect of Yijing theory and practice for some three thousand years. Smith introduces the reader to the major works, debates, and schools of interpretation surrounding this ancient text, and he shows not only how the Classic of Changes was used in China as a book of divination but also how it served as a source of philosophical, psychological, literary, and artistic inspiration. ---Elab: Fathoming the Cosmos and Ordering the World is the first full-length study in any Western language of the development of the Yijing in China from earliest times to the present. Drawing on the most recent scholarship in both Asian and Western languages, Richard J. Smith offers a fresh perspective on virtually every aspect of Yijing theory and practice for some three thousand years. Smith introduces the reader to the major works, debates, and schools of interpretation surrounding this ancient text, and he shows not only how the Classic of Changes was used in China as a book of divination but also how it served as a source of philosophical, psychological, literary, and artistic inspiration. Among its major contributions, this study reveals with many vivid examples the richness, diversity, vitality, and complexity of traditional Chinese thought. In the process, it deconstructs a number of time-honored interpretive binaries that have adversely affected our understanding of the Yijing--most notably the sharp distinction between the "school of images and numbers" (xiangshu) and the "school of meanings and principles" (yili). The book also demonstrates that, contrary to prevailing opinion among Western scholars, the rise of "evidential research" (kaozheng xue) in late imperial China did not necessarily mean the decline of Chinese cosmology. Smith’s study reveals a far more nuanced intellectual outlook on the part of even the most dedicated kaozheng scholars, as well as the remarkable persistence of Chinese "correlative" thinking to this very day. Finally, by exploring the fascinating modern history of the Yijing, Fathoming the Cosmos and Ordering the World attests to the tenacity, flexibility, and continuing relevance of this most remarkable Chinese classic. <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> http://www.hartford-hwp.com/archives/55/069.html [Documents menu] Documents menu Date: Thu, 1 Oct 1998 06:36:05 -0400 Sender: H-Net list for Asian History and Culture From: "Leibo, Steven A." Subject: H-ASIA: Origins of Yin Yang To: H-ASIA@H-NET.MSU.EDU Origins of Yin Yang A dialog from the H-Asia list, October 1998 Date: Wed, 30 Sep 1998 20:40:47 -0400 From: Sherry West swest@injersey.com Dear Members, One of my students asked me about the origins of the yin-yang symbol, specifically about the selection of the visual elements in the symbol. While I was able to explain the message conveyed by the various elements I don't know why those particular ones were chosen. Any help will be appreciated. Sherri West Professor Sherri West (732) 224-2410 (work) History Department (732) 528-0064 (home) Brookdale Community College Lincroft, NJ 07738 swest@injersey.com === Date: Sun, 4 Oct 1998 08:10:33 -0400 From: tonywang@istar.ca The Yin Yang Chart is generalluy called Taiji Tu, which Prof. Richard Smith translated as "the picture of supreme ultimate." I believe this was culturally more Daoist artifact than a Confucian property. It was believed to have first appeared in Song4 Dynasty scholar Zhou1-lian2-xi1's _Tong1-shu1_. In fact, many similar graphic conceptions were circulating and were major topics of intellectual dispute among Song4 scholars. The most notable dispute was negotiated between Zhu1-xi1 and Liu4-jiu3-yuan1's brother. The Lu's complaint was that Zhu1-xi1 unnecessarily added Laotze's concept of limitless (Wu2ji2) before Confucius' usage of Taiji. They argued over Zhou1's 249 word essay titled "On the Taiji Tu." This argument was conducted by means of 23 correspondences. Apparently, the graphic concept was a major controversy in Song4 scholarship. Whether Confucius was crazy about Laotze's concept of nothingness (Wu2) was one thing. It is obvious that some sort of the Taiji graphic notions were alive among every one familiar with _the Book of Changes_ after Confucius introduced the word Taiji in _the Changes_. This chart was obviously not a Song4 invention because a similar Yin Yang picture had already appeared in one of the Tang dynasty Daoist canons called _Zhen1-yuan2-miao4-pin3-jing1_. This Yin Yang grpahic consisted of five black and white alternating circles representing the five elements (metal,wood, water,fire and earth). It is evident that the well known Taiji Tu which later became part of the South Korea national flag was an integral part of the ancient Chinese culture. The current graphic we see, with two conjugating fish shapes, could not be a Song4 invention at all. It should have existed long before, probably before Tang Dynasty. At least in terms of designing concept, a similar product called the mail case, which was made of two pieces of wood shaped like fish containing letters for the purpose of correspondence, was designed according to the concept of the Yijing, since Fish and Bird, two symbols of "correspondence," were the most frequently used metaphors in the Yijing. Among the popular legends, the most commonly believed one was for Zhu1-xi1 to send Cai4-ji4-tong1 to Si4chuan (and Shan3xi1) to search what Zhu1 believed to be a vital Laotze legacy, three Taiji graphic designs. Apparently, Zhu1 did not live long to see any of the three, since his major Yijing publication Zhou1-yi4-ben3-yi4 did not include this mystic design. In his old age, Zhu1 became increasingly fond of Daoist thoughts. He could have become a true believer of the Taiji Tu and a convert with greater penchant towared Daoism. Although I wrote a book called _the Principles of the Yijing_" (yi4-jing1-yuan2-li3), I am neither a scholar nor a historian. I am interested in researching topics related to the Yijing crafts, such as geomancy, fortune-telling, divination, and folk religion, as a layman. Please pardon me for any errors I made. I became a member of the HA list when I was working for the Fulbright Program in Taipei several years ago. Tony Wang Independent researcher email:tonywang@istar.ca http:www.roc.simplenet.com === Date: Sun, 4 Oct 1998 17:32:02 -0400 From: "Richard J. Smith" Since my name has been invoked by my good friend Tony Wang (Wang2 Ming2-hsiung2), I should probably add a word or two to this discussion. First, despite his protestations to the contrary, Mr. Wang is a fine scholar, whose book on the basic principles of the I-ching (I-ching yuan-li) provides an illuminating "close reading" of the classic as a divinatory text. Second, the translation of T'ai-chi tu in my book, Fortune-tellers and Philosophers, is actually "Diagram of the Supreme Ultimate"--although the word "picture" certainly conveys the same basic notion. Third, Mr. Wang is certainly correct in asserting that versions of the T'ai-chi t'u circulated before the Sung period, although they did not gain any real currency until that time. What is not generally known is that the famous Ho-t'u (River Chart), usually rendered in straight lines, also occasionally appears in shapes that suggest the T'ai-chi tu (see for example, the section on the I-ching in the Ch'ing encyclopedia Ku-chin t'u-shu chi-ch'eng [Vol. 55, p. 574-576 of the Taiwan Ting-wen reprint of 1977]). Richard J. Smith Professor of History (MS-42) and Director of Asian Studies (MS-47) Rice University 6100 Main Street Houston, Texas 77005 USA Phone: 713-737-5843 (Asian Studies) or 713-527-4947 (History) Fax: 713-737-6129 (Asian Studies) or 713-285-5207 (History) Asian Studies homepage: http://asia.rice.edu/ (was http://www.ruf.rice.edu/~asia/) Date: Thu, 1 Oct 1998 22:03:55 -0400 From: Evgueni Tortchinov It seams to me (but I am not completely sure) that the symbol of taiji (Monade, yin-yang) has been appeared in the second half of the Tang Dynasty period (about 8 or 9 centuries A.D.). I think that it was influenced by the graphic symbolism of the Tantric Buddhism (mi jiao) thoug the idea imbodied in the Monade was very old. We can find the symbolism of white(enlightment) and black (delusion) circles in the writings of the Buddhist authors of Tang period (in Zong-mi's "Ch'an Preface" and in the "Five Positions," wu wei, of the "Caodong school of Chan Buddhism." With good regards, Evgueni Tortchinov === Date: Thu, 1 Oct 1998 22:04:46 -0400 From: Steven Davidson In Schuyler Cammann's article in History of Religions 1-2, 1961-63) on "The Magic Square of Three in Old Chinese Philosophy and Religion" he points out (p.77) that "Sometime in the Sung, a new Yin-Yang symbol appeared, to take over the sole remaining function of the Lo Shu [river diagram]. . . The new symbol was also intended to represent the workings of the Tao through the actions of the Yin and Yang, as the Lo Shu had once done . . ." This doesn't answer your question about the reason for the selection of the artistic elements, but it does state that it happened in the Song. Steve Davidson Southwestern University === Date: Sat, 3 Oct 1998 08:48:01 -0400 From: "[ISO-8859-1] Holger Kühnle" To Evgueni Tortchinos answer: I don't think you're right. Have a look in He Yan's (190-249) "Wuming lun" (Treaties on the Nameless) as quoted in Zhang Zhan's (4th cent.) Commentary on ch. 4 of the _Liezi_ (_Zhuzi jicheng_-edition, p. 41)! You will find there no picture but a quite detailled and exact description of the taiji. Too exact if he hadn't a picture in mind that suits well with those of the well-known taiji-symbol. Holger Kühnle University of Heidelberg Germany HOLGER@gw.sino.uni-heidelberg.de Date: Sat, 3 Oct 1998 08:48:44 -0400 From: Michael Lestz I seem to remember that the yun-yang symbol appears on bronzes of the Shang dynasty—perhaps earlier as an artistic motif on pottery. At any rate, it considerably antedates the Tang or Song eras. <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> http://www.counselormagazine.com/content/view/266/55/ "What are these little needles going to do for me?" - Part Two Columns - Alternative Therapies Written by Randal Lyons Friday, 31 March 2006 This is the most commonly asked question from a client about to receive his/her initial acupuncture session in an inpatient addiction treatment facility, and this article is the second in a series of three that examines how acupuncture can be a successful adjunctive therapy in the treatment of addictions. The previous article discussed how the use of auricular acupuncture, which is the placement of ultra-fine needles into specific spots of the outer ear, could easily be implemented into an inpatient setting. Because it is cost-effective, standardized (which makes it easy to learn), and has the ability to be administered to a large group in a relatively short period of time, this procedure is utilized by hundreds of facilities worldwide. In contrast, the more traditional approach to acupuncture and addictions is practiced by a fully-trained and licensed Doctor of Oriental Medicine* (DOM), who diagnoses and treats the entire body. The DOM creates an individualized treatment plan by observing the tongue, pulse, skin, body movement, strength and quality of the voice as well as many other factors. As much of an art as it is a science, its general principles are based upon a philosophy that is thousands of years old. The primary theory in all of Traditional Oriental Medicine (TOM) is called Yin and Yang. Pronounced Yin (rhymes with “win”) and Yang (rhymes with “gong”), these are two halves of the same whole, which divide the entire universe into two dynamic polarities as noted in a brief comparative list of Yin and Yang: Yin (listed first) vs. Yang (listed second) are as follows: Sunny side of the Hill vs. Shady Side of the Hill White vs. Black Heaven vs. Earth Fire vs. Water Hot vs. Cold Male vs. Female Outside vs. Inside Too much vs. Too little Energy vs. Substance Above vs. Below Protective vs. Nurturing Creative Force vs. Manifestation It is the acupuncturist’s job to decide which predominating Yin/Yang characteristics are out of balance for a client. These presenting symptoms, whether subjective or objective in nature, will be examined from this perspective and applied to all of the body, mind and spirit’s functions and abilities. After determining the client’s imbalances, the DOM then establishes etiology by relating this information to another foundational TOM theory. This model states that all disease comes from only seven external and seven internal factors. There are seven External and Internal Devils. The External Devils include: cold, wind, heat, damp, dryness, summer heat, and other lifestyle factors from the exterior. Internal Devils include: fear, anger, joy, worry, grief, sadness and fright from the interior. These factors in and of themselves are not good or bad, rather, it is their state of balance within the body that makes the difference between pathology and health. To illustrate this philosophy, let us use insomnia as an example in two different heroin addicts. Besides difficulty with sleeping, Client #1 also complains of anxiety, constipation and muscle cramping. After being examined, we determine that all of these symptoms, including the chief complaint of insomnia, are due to an “excess of internal heat.” Using the Yin/Yang chart above, we can say that he has “too much” (Yang), “internal” (Yin), “heat” (Yang). This condition of pathological internal heat would manifest these complaints by burning up the natural flow of the body’s vital fluids. In TOM, this is a type of fire that agitates the mind, causing insomnia and anxiety; dries up the intestines, resulting in constipation; and stagnates the muscle’s flow of fluid absorption and release. This client would be treated with the principle of “draining excess internal heat.” Heroin Client #2, who also complains of insomnia, anxiety, constipation and muscle cramping, is diagnosed with “too little” (Yin), “internal” (Yin), “heat” (Yang). This would be categorized as a deficiency of internal heat and would be treated by the principle of building up this fire, or what is called Tonification of the Yang. This pathology, called Yang deficiency in TOM, would manifest its complaints by not having enough strength to perform normal body, mind and spirit functioning. Client #2 does not have enough internal energy to “hold the mind and spirit” within the heart (TOM states that the heart houses the mind and is the residing place of the spirit), causing insomnia and anxiety; or to carry out digestion and elimination, which results in constipation; and is too weak to simply exercise the muscles, which stagnates the energy and gives rise to the cramping. Although both Clients #1 and #2 have the same list of western complaints, holistically, we see two totally different pathologies to be treated in completely opposite ways. Instead of receiving a different medication for each complaint, these clients receive one comprehensive TOM diagnosis and treatment plan, respectively. With improvement of their overall physical condition, the client is naturally more available to other therapies during their inpatient stay. For when the patient is relieved of their focus, upon symptoms of withdrawal and/or chronic pain, then examination of their core beliefs and central issues relating to the addiction can be more fully comprehended and internalized. This is one of the obvious benefits of incorporating holistic therapies such as full-body acupuncture into a synergistic treatment plan for the recovery from addiction. *Doctor of Oriental Medicine is a state title given to licensed acupuncturists in Florida and New Mexico. Each state determines its own licensure titles. Randal Lyons has been practicing Traditional Oriental Medicine for the last 17 years. He is a licensed Doctor of Oriental Medicine in private practice in Boynton Beach, Florida and works as a consultant to several inpatient addiction treatment facilities. This article is published in Counselor,The Magazine for Addiction Professionals, April 2006, v.7, n.2, pp.58-59. <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> http://journals.isss.org/index.php/proceedings52nd/article/view/1051 http://journals.isss.org/index.php/proceedings52nd/article/view/1051/389 ("pdf") A methodology for the Integration of Ancient and Modern System Theories: The Portal for the 2000years old Taichi Yin-Yang System Theory Thomas Sui Leung Wong, Vasos Pavlika, Connie Li Xu, E C Huang Proceedings of the 52nd Annual Meeting of the ISSS, Proceedings of the 52nd Annual Meeting of the ISSS Abstract System and control theories actually started thousands of years ago in many traditional cultures. In the Chinese culture, these theories appeared in many wellknown classics including the I Ching book of changes, Tao De Ching of Lao-Tsu's Toaism, the Ten Wings of Confucius's annotation on I Ching, Taichi classic of Taichi exercise, the Noble Eightfold Path meditation technique of Buddha, the Yellow Emperor's Medicine Classic of Traditional Chinese Medicine and more. These classics guided the development of culture until the end of the Qing dynasty where many wars were fought and people were confused with the sudden influence of western culture. Even the practitioners of Toaism, Confucius, Taichi exercise, meditation, and Traditional Chinese Medicine question the truthfulness of these ancient theories. And they tried to adopt modern scientific theories to replace the ancient ones. In the last few decades, some of the believers of the classics tried to illustrate these theories in terms of modern system and control theories. However, it is believed that the key essence of the link between the ancient and the modern theories are not clearly defined and illustrated. Without such a link, it is impossible for modern scientist to get the benefit of these ancient practical theories. A gateway or platform for the integration between these ancient theories and the integration with modern theories is urgently required. The integration of all theories in all areas, the search for "The Theory of Everything" is the hope of many leading scientists in different areas of research. It is believed that the essence of these ancient theories would be able to provide insights and new inspirations for the search of Unity of the universe. Our research has been concentrated on the search of this missing link. In these papers, we present the result of our research in developing an integrated presentation of these ancient theories in terms of modern system and control theories. The Good & Evil Yin-Yang chart has been developed for representing the state of the Taichi Yin Yang system. The generalization of these theories has been researched and a methodology has been developed for the integration of these ancient theories with modern scientific theories. This methodology enables the practical application of these ancient system and control theories in modern areas of interest, including areas in physical, social and biological sciences. We hope that modern professional engineers and scientists can be the witness of the scientific and logical foundation of these ancient system and control theories. They are hard science instead of just "interesting" abstract philosophies. <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> <> Added to http://www.chalicebridge.com/Index.html YiRen Qigong Center Articles on site include "Guiding Principles of Yi Ren Qigong", "Introduction to Yi Ren Medical Qigong", "Qi Cultivation for Healing Chronic Illness", "The Art of Internal Observation", "The Physiology of the Three Gates". Featuring Dr. Guan-Cheng Sun, PhD Founder of the Institute of Qigong & Internal Alternative Medicine. Dr. Sun is currently engaged in mind-body medicine and energy medicine research at Bastyr University, Seattle, Washington. He is an expert in Qigong for Functional Pain. Damo QiGong .Net, Wudang Taoist Internal Alchemy I found here a wealth of information, factual, theoretical, philosophical, and pragmatic (ie: Chi balance/management exercises & "The Five Elements" charts). Endless resources include much about Five Element Doctrine as central to Traditional Chinese Medicine (TCM), Discourses on essential concepts for understanding the management of inner Chi: Nature of Toa, Complementarity, Inter-penetration, "Philosophy of the Dao", "The Controlling Cycle of Five Element System", "Yin -Yang Doctrine in Chinese Medicine", & much more. From index page: "Human's inner medicine is capable of curing almost all chronic and complicated diseases and uprooting all root causes. Yet, people are always sparing no efforts in searching for medicine outside their own bodies. This site is created partly for helping those who have lost hope of curing their chronic diseases..." Looks like great (instructive) story to read: <>Lieat Zi, chapter 1 Complete directory: external energy transmission: Master Wu's Qi Gong and Tai Chi Fitness Center. Great source of information regarding eastern practices like martial arts and alternative healing. Chi Institute For more than 15 years, CHI Institute has been investigating vital energy - the basis of acupuncture and other Chinese medical technologies. Human vitality is measurable and observable in many ways. Their research in - Hyaluronic Acid in most remarkable, indicating a benchmark not only in energy research, but in medical science. Research in Measuring Qi has resulted in extensive study into the sound of the physical body. One form of energy which has been verified in this way is infrasonic sound emitted from the hands of healers. In searching for a mechanism, he then used an early model of the Infratonic, which reproduced only the infrasonic component of the healer's energy output, and found a similar shift in EEG, as shown in the table below. This research has led to the development of various Infratonic sound producing devices. These devices have since been used very successfully in the healing rehabilitation of racing horses, and then with humans. Another area of research is the field of Bio-electric Vitality, which led to development of devices which support and strengthen the electrical and magnetic aspects of the human energy field during air travel, or in any polluted or environmentally challenging environment. Newsletters are available both online, and via regular mail (see bottom of home page). About Traditional Chinese Medicine at Nurse Groups .Com "Traditional Chinese medicine, or TCM, originated from China about 5,000 years ago, and it was developed based on the understanding the relationships between the human body and the environment. This form of medicinal practice takes into account the influences of nature and the cosmos. It also incorporates Chinese philosophical and biological theories, such as the Yin-yang, the Zang Fu theory, the Meridian system, and the Five Phases. Some of the common TCM practices include Chinese herbalism, dietary therapy, acupuncture, and Shiatsu and Tui Na massage. It was only in the 1950s that modern TCM became a recognized medical system in the western world. ..." Fathoming the Cosmos and Ordering the World The Yijing (I-Ching, or Classic of Changes) and Its Evolution in China. Richard J. Smith, George and Nancy Rupp Professor of Humanities, Professor of History, and Interim Director of the Chao Center for Asian Studies at Rice University Toaism vs Confuscianism "Molly asked: 'Can you please tell me the major differences between Taoism and Confucianism?' and Manny asked: 'What was Lao Tzu's view of life and what was Confucius' view?' Taoism and Confucianism are two major theories on Chinese culture. ..." A methodology for the Integration of Ancient and Modern System Theories The Portal for the 2000 years old Taichi Yin-Yang System Theory, an Abstract from the 'Proceedings of the 52nd Annual Meeting of the ISSS', Thomas Sui Leung Wong, Vasos Pavlika, Connie Li Xu, E C Huang ("pdf version")