Yin and yang

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Originating in ancient Chinese philosophy, yin and yang (Template:Lang-zh, Template:IPAc-en, Template:IPAc-en)<ref>Template:Cite web</ref><ref name=":1">Template:Cite web</ref> or yin-yang<ref>Template:Cite web</ref><ref name=":1" /> is the concept that there exist cosmic principles or forces that are opposites but complementary, which interact, interconnect, support and perpetuate each other. Together they form a dynamic system in which the whole is greater than the interdependent components, and both parts are essential for the cohesion of the whole.<ref>Template:Cite book</ref>

In Chinese creation theory, the universe develops out of a primary chaos of primordial qi or material energy, organized into the cycles of yin and yang, force and motion leading to form and matter. "Yin" is retractive, passive, contractive and receptive in nature in a contrasting relationship to "yang" that is repelling, active, expansive and repulsive in principle; this dichotomy in some form, is seen in all things in nature and their patterns of change, difference and transformations. For example, biological, psychological and cosmological seasonal cycles, the historical evolution of landscapes over days, weeks, years to eons. The original meaning of yin was depicted as the northerly shaded side of a hill and yang being the bright southerly aspect. When pertaining to human gender, yin is associated to more rounded feminine characteristics and yang as sharp and masculine traits.<ref>Template:Cite book</ref>

Taiji is a Chinese cosmological term for the "Supreme Ultimate" state of undifferentiated absolute and infinite potential, the oneness before duality, from which yin and yang originate. It can be contrasted with the older wuji (Template:Zhi). In the cosmology pertaining to yin and yang, the material energy which this universe was created from is known as qi. It is believed that the organization of qi in this cosmology of yin and yang is the formation of the 10 thousand things between Heaven and Earth.<ref>Feuchtwang, Sephan. "Chinese Religions." Religions in the Modern World: Traditions and Transformations, Third ed., Routledge, 2016, pp. 150–151.</ref>

Included among these forms are humans. Many natural dualities (such as light and dark, fire and water, expanding and contracting) are thought of as physical manifestations of the duality symbolized by yin and yang. This duality, as a unity of opposites, lies at the origins of many branches of classical Chinese science, technology and philosophy, as well as being a primary guideline of traditional Chinese medicine,<ref name=Porkert1974>Template:Cite book</ref> and a central principle of different forms of Chinese martial arts and exercise, such as baguazhang, tai chi, daoyin, kung fu and qigong, as well as appearing in the pages of the I Ching and the famous Taoist medical treatise called the Huangdi Neijing.<ref>Template:Cite journal</ref>

In Taoist metaphysics, distinctions between good and bad, along with other dichotomous moral judgments, are perceptual, not real; so, the duality of yin and yang is an indivisible whole. In the ethics of Confucianism on the other hand, most notably in the philosophy of Dong Zhongshu (Template:Circa 2nd century BC), a moral dimension is attached to the idea of yin and yang.<ref>Template:Cite book</ref> The Ahom philosophy of duality of the individual self han and pu is based on the concept of the hun 魂 and po 魄 that are the yin and yang of the mind in the philosophy of Taoism.<ref name=":10603/116167">Template:Cite thesis</ref>Template:Rp The tradition was originated in Yunnan, China and followed by some Ahom, descendants of the Dai ethnic minority.<ref name=":10603/116167" />Template:Rp

Linguistic aspects

Characters

Template:Zhi in seal script (top), as well as traditional (middle) and simplified (bottom) character forms

The Chinese characters Template:Linktext and Template:Linktext are both phono-semantic compounds, with semantic component Template:Linktext 'mound', 'hill', a graphical variant of Template:Linktext—with the phonetic components Template:Zhi (and the added semantic component Template:Zhi) and Template:Zhi.<ref name="Zidian">Template:Cite dictionary</ref>Template:Rp In the latter, Template:Zhi features Template:Zhi + Template:Zhi + Template:Zhi.<ref name=Zidian />Template:Rp

Pronunciations and etymologies

The Standard Chinese pronunciation of Template:Zhi is usually the level first tone as Template:Zhi with the meaning Template:Zhi, or sometimes with the falling fourth tone as Template:Zhi with the distinct meaning Template:Zhi. Template:Zhi is always pronounced with the rising second tone as Template:Zhi.Template:Citation needed

Sinologists and historical linguists have reconstructed Middle Chinese pronunciations from data in the (7th century CE) Qieyun rhyme dictionary and later rhyme tables, which was subsequently used to reconstruct Old Chinese phonology from rhymes in the (11th–7th centuries BCE) Shijing and phonological components of Chinese characters. Reconstructions of Old Chinese have illuminated the etymology of modern Chinese words. Template:Citation needed

Compare these Middle Chinese and Old ChineseTemplate:Efn reconstructions of Template:Zhi and Template:Zhi:

Schuessler gives probable Sino-Tibetan etymologies for both Chinese words.

Template:Transliteration < Template:Transliteration compares with Burmese Template:Transliteration 'overcast', 'cloudy', Adi Template:Transliteration 'shade', and Lepcha Template:Transliteration 'shade'; it is probably cognate with Chinese Template:Transliteration < Template:Transliteration Template:Zhi and Template:Transliteration < Template:Transliteration Template:Zhi.

Template:Transliteration < Template:Transliteration compares with Lepcha a-lóŋ 'reflecting light', Burmese laŋB 'be bright' and ə-laŋB 'light'; and is perhaps cognate with Chinese Template:Transliteration < Template:Transliteration Template:Zhi (compare areal words like Tai plaŋA1 'bright' & Proto-Viet-Muong hlaŋB). To this word-family, Unger also includes Template:Zhi < Template:Transliteration 'bright';<ref>Ulrich Unger, Hao-ku : Sinologische Rundbriefe, 1986:34</ref> however Schuessler reconstructs Template:Zhi's Old Chinese pronunciation as Template:Transliteration and includes it in an Austroasiatic word family, besides Template:Zhi < Template:Transliteration Template:Zhi < Template:Transliteration 'twilight of dawn'; Template:Transliteration < Template:Transliteration Template:Linktext 'bright', 'become light', 'enlighten'; owing to "the different OC initial consonant which seems to have no recognizable OC morphological function".<ref>Schuessler, Axel, ABC Etymological Dictionary of Old Chinese, University of Hawaii Press, 2007. pp. 168, 180, 558.</ref>

Meanings

Yin and yang are semantically complex words.

John DeFrancis's ABC Chinese-English Comprehensive Dictionary gives the following translation equivalents.<ref>John DeFrancis, ed., ABC Chinese-English Comprehensive Dictionary, University of Hawaii Press, 2003, 1147, 1108.</ref>

Yin Template:Zhi or Template:Zhi—Noun: ① [philosophy] female/passive/negative principle in nature, ② Surname; Bound morpheme: ① the moon, ② shaded orientation, ③ covert; concealed; hidden, ④ vagina, ⑤ penis, ⑥ of the netherworld, ⑦ negative, ⑧ north side of a hill, ⑨ south bank of a river, ⑩ reverse side of a stele, ⑪ in intaglio; Stative verb: ① overcast, ② sinister; treacherous

Yang Template:Zhi or Template:Zhi—Bound morpheme: ① [Chinese philosophy] male/active/positive principle in nature, ② the sun, ③ male genitals, ④ in relief, ⑤ open; overt, ⑥ belonging to this world, ⑦ [linguistics] masculine, ⑧ south side of a hill, ⑨ north bank of a river

The compound yinyang Template:Lang means "yin and yang; opposites; ancient Chinese astronomy; occult arts; astrologer; geomancer; etc."

The sinologist Rolf Stein glosses Chinese yin Template:Lang as "shady side (of a mountain)" and yang Template:Lang as "sunny side (of a mountain)" with the uncommon English geographic terms ubac "shady side of a mountain" and adret "sunny side of a mountain" (which are of French origin).<ref>Rolf Stein (2010), Rolf Stein's Tibetica Antiqua: With Additional Materials, Brill, p. 63.</ref>

Toponymy

Many Chinese place names or toponyms contain the word yang 'sunny side', and a few contain yin 'shady side'. In China, as elsewhere in the Northern Hemisphere, sunlight comes predominantly from the south, and thus the south face of a mountain or the north bank of a river will receive more direct sunlight than the opposite side.<ref>Template:Cite web</ref> For example, Yang refers to the "south side of a hill" in Hengyang Template:Lang, which is south of Mount Heng Template:Lang in Hunan,<ref>Template:Cite web</ref> and to the "north bank of a river" in Luoyang Template:Lang, which is located north of the Luo River Template:Lang in Henan.<ref>Template:Cite web</ref> Similarly, yin refers to "north side of a hill" in Huayin Template:Lang, which is north of Mount Hua Template:Lang in Shaanxi province.<ref>Template:Cite book</ref>

In Japan, the characters are used in western Honshu to delineate the north-side San'in region Template:Lang from the south-side San'yō region Template:Lang, separated by the Chūgoku Mountains Template:Lang.

Loanwords

English yin, yang, and yin-yang are familiar loanwords of Chinese origin.

The Oxford English Dictionary (OED) defines:

yin (jɪn) Also Yin, Yn. [Chinese yīn shade, feminine; the moon.]

a. In Chinese philosophy, the feminine or negative principle (characterized by dark, wetness, cold, passivity, disintegration, etc.) of the two opposing cosmic forces into which creative energy divides and whose fusion in physical matter brings the phenomenal world into being. Also attrib. or as adj., and transf. Cf. yang.

b. Comb., as yin-yang, the combination or fusion of the two cosmic forces; freq. attrib., esp. as yin-yang symbol, a circle divided by an S-shaped line into a dark and a light segment, representing respectively yin and yang, each containing a 'seed' of the other.

yang (jæŋ) Also Yang. [Chinese yáng yang, sun, positive, male genitals.]

a. In Chinese philosophy, the masculine or positive principle (characterized by light, warmth, dryness, activity, etc.) of the two opposing cosmic forces into which creative energy divides and whose fusion in physical matter brings the phenomenal world into being. Also attrib. or as adj. Cf. yin.

b. Comb.: yang-yin = yin-yang s.v. yin b.

For the earliest recorded "yin and yang" usages, the OED cites 1671 for yin and yang,<ref>Arnoldus Montanus, Atlas Chinensis: Being a relation of remarkable passages in two embassies from the East-India Company of the United Provinces to the Vice-Roy Singlamong, General Taising Lipovi, and Konchi, Emperor, Thomas Johnson, tr. by J. Ogilby, 1671, 549: "The Chineses by these Strokes ‥ declare ‥ how much each Form or Sign receives from the two fore-mention'd Beginnings of Yn or Yang."</ref> 1850 for yin-yang,<ref>William Jones Boone, "Defense of an Essay on the proper renderings of the words Elohim and θεός into the Chinese Language," Chinese Repository XIX, 1850, 375: "... when in the Yih King (or Book of Diagrams) we read of the Great Extreme, it means that the Great Extreme is in the midst of the active-passive primordial substance (Yin-yáng); and that it is not exterior to, or separate from the Yin-yáng."</ref> and 1959 for yang-yin.<ref>Carl Jung, "Aion: Researches into the Phenomenology of the Self", in The Collected Works of C. G. Jung, tr. by R. F. C. Hull, Volume 9, Part 2, p. 58" "[The vision of "Ascension of Isaiah"] might easily be a description of a genuine yang-yin relationship, a picture that comes closer to the actual truth than the privatio boni. Moreover, it does not damage monotheism in any way, since it unites the opposites just and yang and yin are united in Tao (which the Jesuits quite logically translated as "God")."</ref>

In English, yang-yin (like ying-yang) occasionally occurs as a mistake or typographical error for the Chinese loanword yin-yang—yet they are not equivalents. Chinese does have some yangyin collocations, such as Template:Lang (Template:Lit) "silver coin/dollar", but not even the most comprehensive dictionaries (e.g., the Hanyu Da Cidian) enter yangyin *Template:Lang. While yang and yin can occur together in context,<ref>For instance, the Huainanzi says" "Now, the lumber is not so important as the forest; the forest is not so important as the rain; the rain is not so important as yin and yang; yin and yang are not so important as harmony; and harmony is not so important as the Way. (12, Template:Lang; tr. Major et al. 2010, 442).</ref> yangyin is not synonymous with yinyang. The linguistic term "irreversible binomial" refers to a collocation of two words A–B that cannot be idiomatically reversed as B–A, for example, English cat and mouse (not *mouse and cat) and friend or foe (not *foe or friend).<ref name="Ames">Roger T. Ames, "Yin and Yang", in Encyclopedia of Chinese Philosophy, ed. by Antonio S. Cua, Routledge, 2002, 847.</ref>

Similarly, the usual pattern among Chinese binomial compounds is for positive A and negative B, where the A word is dominant or privileged over B. For example, tiandi Template:Lang "heaven and earth" and nannü Template:Lang "men and women". Yinyang meaning "dark and light; female and male; moon and sun", is an exception. Scholars have proposed various explanations for why yinyang violates this pattern, including "linguistic convenience" (it is easier to say yinyang than yangyin), the idea that "proto-Chinese society was matriarchal", or perhaps, since yinyang first became prominent during the late Warring States period, this term was "purposely directed at challenging persistent cultural assumptions".<ref name="Ames" />

History

Joseph Needham discusses yin and yang together with Five Elements as part of the School of Naturalists. He says that it would be proper to begin with yin and yang before Five Elements because the former: "lay, as it were, at a deeper level in Nature, and were the most ultimate principles of which the ancient Chinese could conceive. But it so happens that we know a good deal more about the historical origin of the Five-Element theory than about that of the yin and the yang, and it will therefore be more convenient to deal with it first."<ref name="Science and Civilization" />

He then discusses Zou Yan (Template:Lang; 305–240 BC) who is most associated with these theories. Although yin and yang are not mentioned in any of the surviving documents of Zou Yan, his school was known as the Yin Yang Jia (Yin and Yang School). Needham concludes "There can be very little doubt that the philosophical use of the terms began about the beginning of the 4th century, and that the passages in older texts which mention this use are interpolations made later than that time."<ref name="Science and Civilization">Needham, Joseph; Science and Civilization in China Vol.2: History of Scientific Thought; Cambridge University Press; 1956</ref>

Nature

Yin and yang are a concept that originated in ancient Chinese philosophy that describes how opposite or contrary forces may create each other by their comparison and are to be seen as actually complementary, interconnected, and interdependent in the natural world, and how they may give rise to each other as they interrelate to one another.<ref>Template:Cite webTemplate:Cbignore</ref><ref>Template:Cite book</ref>

In Daoist philosophy, dark and light, yin and yang, arrive in the Tao Te Ching at chapter 42.<ref>Template:Cite web</ref>

It is impossible to talk about yin or yang without some reference to the opposite, traditionally it is said that Yin and Yang are known by the comparison of each other, since yin and yang are bound together as parts of a mutual whole (for example, there cannot be the bottom of the foot without the top). A way to illustrate this idea is to postulate the notion of a race with only women or only men; this race would disappear in a single generation. Yet, women and men together create new generations that allow the race they mutually create (and mutually come from) to thrive or survive. The interaction of the two gives birth to humans, as does the interaction of heaven and earth establishes harmony (he), giving birth to things.<ref>Robin R. Wang Template:Cite encyclopedia</ref>

Modern usage

Yin is the black side, and yang is the white side. Other color arrangements have included the white of yang being replaced by red.<ref name=":0">Template:Cite book</ref> The taijitu is sometimes accompanied by other shapes,<ref name=":05">Template:Cite book</ref> such as bagua.<ref name=":0" /><ref name=":05" />

In turn, the concepts are also applied to the human body. In traditional Chinese medicine, one's health is directly related to the balance between yin and yang qualities within them.<ref>Li CL. A brief outline of Chinese medical history with particular reference to acupuncture. Perspect Biol Med. 1974 Autumn;18(1):132–143.</ref> The technology of yin and yang is the foundation of critical and deductive reasoning for effective differential diagnosis of disease and illnesses within Taoist influenced traditional Chinese medicine.<ref>Template:Cite book</ref><ref>Template:Cite book</ref><ref>Template:Cite book</ref><ref>Template:Cite book</ref>

Taijitu

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The taijitu

The principle of yin and yang is represented by the taijitu (literally "diagram of the Supreme Ultimate"). The term is commonly used to mean the simple "divided circle" form, but may refer to any of several schematic diagrams representing these principles, such as the swastika, common to Hinduism, Buddhism, and Jainism. Similar symbols have also appeared in other cultures, such as in Celtic art and Roman shield markings.<ref name="Giovanni Monastra (2000)">Giovanni Monastra: "Template:Usurped," "Sophia," Vol. 6, No. 2 (2000)</ref><ref name="Late Roman Shield Patterns">Template:Cite web</ref><ref name="Helmut Nickel (1992), 146, 5">Helmut Nickel: "The Dragon and the Pearl," Metropolitan Museum Journal, Vol. 26 (1991), p. 146, fn. 5</ref>

In this symbol the two water droplets swirl and mixing to represent its two intertransformative forms moving from turbid murky yin to the pure clear yang and back again. The two droplets are opposite in direction to each other to show that as one increases the other decreases but at the same time are equal in volume and substance denoting a state of dynamic tension. The dot of the opposite field in the droplets shows that they are infinitely divisible depicting there is always yin within yang and always yang within yin and the S- curve through the centre representative of the amount of yin or yang that is present when night turns to day. By drawing a horizontal and vertical line forming a cross directly through its centre will give the observation of the quantities of yin and yang that are present in all four seasons of the year on this planet.<ref>Template:Cite bookTemplate:Page needed</ref>

Tai chi

Template:Main Tai chi, a form of martial art, is often described as the principles of yin and yang applied to the human body and an animal body. Wu Jianquan, a famous Chinese martial arts teacher, described tai chi (taijiquan) as follows:

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See also

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Notes

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References

Footnotes

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