All forces need an opposite to exist.
There is no opposite to being. Being knows no force.
answered 27 May '11, 07:17
Yin and Yang are just Chinese terms for the underlying duality in this universe.
In the Western World, we'd probably just call them Positive and Negative.
Positive, in this sense, doesn't necessarily mean something better, it just means the opposite of Negative...it's just a label.
I think Wikipedia describes the idea of Yin and Yang as well as I can...
answered 27 May '11, 08:31
well for me the yin and yang is more then duality. because you have 2 parts yin and yang and those 2 parts are not just positive or just negative. they each have a little circle with the opposite energy in them.if you look deepper you will see that when they form a whole they are 2 side in a circle. if you go to the wuji and taiji:
Zhou's key terms Wuji and Taiji appear in the opening line 自無極而太極, which Adler notes could also be translated "The Supreme Polarity that is Non-Polar".
Non-polar (wuji) and yet Supreme Polarity (taiji)! The Supreme Polarity in activity generates yang; yet at the limit of activity it is still. In stillness it generates yin; yet at the limit of stillness it is also active. Activity and stillness alternate; each is the basis of the other. In distinguishing yin and yang, the Two Modes are thereby established. The alternation and combination of yang and yin generate water, fire, wood, metal, and earth. With these five [phases of] qi harmoniously arranged, the Four Seasons proceed through them. The Five Phases are simply yin and yang; yin and yang are simply the Supreme Polarity; the Supreme Polarity is fundamentally Non-polar. [Yet] in the generation of the Five Phases, each one has its nature.
Instead of usual Taiji translations "Supreme Ultimate" or "Supreme Pole", Adler uses "Supreme Polarity" (see Robinet 1990) because Zhu Xi describes it as the alternating principle of yin and yang, and ...
insists that taiji is not a thing (hence "Supreme Pole" will not do). Thus, for both Zhou and Zhu, taiji is the yin-yang principle of bipolarity, which is the most fundamental ordering principle, the cosmic "first principle." Wuji as "non-polar" follows from this.
Wuji 無極 references are found in Chinese classic texts associated with diverse schools of Chinese philosophy, including Daoism, Confucianism, and School of Names. Zhang and Ryden summarize the philosophical transformation of wuji "limitless".
The expression 'limitless' and its relatives are found in the Laozi and the Zhuangzi and also in writings of the logicians. It has no special philosophical meaning. In Song-dynasty philosophy, however, the same expression 'limitless' should be translated as 'ultimate of beinglessness,' for the negative element is no longer qualifying the word 'limit' but is rather qualified by the word 'limit,' here to be translated into Song philosophical jargon as 'ultimate'. (2002:71)
The (ca. 3rd-2nd centuries BCE) Daoist Zhuangzi uses wuji "limitless; infinity" four times.
I was astounded by his words, which were limitless as the Milky Way. They were extravagant and remote from human experience. (1, tr. Mair 1994:6)
Who can associate in non-association and cooperate in noncooperation? Who can ascend to heaven and wander in the mists, bounding through infinity, forgetting themselves in life forever and ever without end? (6, tr. Mair 1994:59)
To enter the gate of inexhaustibility And to roam in the fields of infinity. I shall mingle my light with that of the sun and moon, And will become eternal with heaven and earth. (11, tr. Mair 1994:97)
[He] would forget everything, yet he would possess everything. His tranquility would be unlimited, yet a multitude of excellences would follow in his wake. This is the Way of heaven and earth, the integrity of the sage. (15, tr. Mair 1994:145)
Wuji in Zhuangzi, say Zhang and Ryden (2002:72), "always refers to the infinite and the boundless."
This text also uses the related word wuqiong 無窮 "infinite; endless; inexhaustible" 25 times, for instance,
Supposing there were someone who could ride upon the truth of heaven and earth, who could chariot upon the transformations of the six vital breaths and thereby go wandering in infinity, what would he have to rely on? (1, tr. Mair 1994:6)
The Zhuangzi uses wuqiong quoting a relativistic theory from the School of Names philosopher Hui Shi; (tr. Mair 1994:344) "The southern direction is limitless yet it has a limit."
HuainanziThe (2nd century BCE) Huainanzi uses Wuji six times. One syntactically playful passage says a sage can qiong wuqiong 窮無窮 "exhaust the inexhaustible" (used in Xunzi above) and ji wuji 極無極 "[go to the] extreme [of] the extremeless".
It is only these men who know how to preserve the root from which all creation springs, and the causes, or antecedents, of all the affairs of life. Therefore they are all able to pursue their investigations without limit, and to reach that which has no end; they understand all things thoroughly, without any misconception or delusion; they respond to all requirements as the echo to a sound, and that untiringly; and this ability may be called the endowment of Heaven. (1, tr. Balfour 1884:86)
so how does one pass over duality by understanding the meaning and put it to rest. if a men think he is trap and see that he is not trap. is he free to escape is delusion?
experience and enjoy.
answered 29 Dec '11, 03:00
Hello Zee, ... in the Yellow Emperor's Inner Canon is described the concept of an interactive, double polarity and omnipresent force in nature that is named Yin and Yang ... this description fits in perfectly with our law of attraction ... in physical terms it can be described as the complex of electromagnetic fields that holds all matter in dynamic equilibrium by equal opposing subtle energy forces.
Let's examin what all this means; The original force, universal energy, chi, god, ki, prana etc. all refer to that unfathomable force that is present everywhere ... according to toaism, chi is the primal force that animates the universe and sets everything into motion. The cosmic origin is the tai-ki represented by a circle of which the surface is split in two by an S shape line. We name it the yin-yang and it is the figuration of male (white) and female (black) principles represented by full lines and broken lines respectively as shown on this picture of the bagua
Each of the lines is polarized, that is, they act as reversible magnets ... let's remember that we are still in presence of principles and of manifestations of life and thought through these polarized lines. These forces then, represented by the yin-yang and the polarized lines forming trigrams, are essentially living and spiritualized forces, the material energies are just aspects of them.
The picture of the bagua shows the original force in perfect harmony, the concept of dualism is shown as opposites that complement each other ... it is dualism and polarized energy that maintains the whole unit in equilibrium, just one change of polarity in one of the lines results in a complete shift of the whole system to a new state of equilibrium.
The bagua integrates within its structure ;
-The five elements fire, water, air (or wood), metal and earth.
-The magic square
-The eight directions
-The law of tenfold return illustrated by this expanded diagram
-I Ching, describes all nature and human efforts in terms of interactions
have a great day :)
Yin and Yang are verbal representations of the forces of creation and destruction. 'yinyang', the word as it is combined, is a triality between creation, destruction, and modification. Modification is more powerful than both of them combined, but only slightly.
This answer is marked "community wiki".
answered 29 Dec '11, 01:37
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