SRI YANTRA MASTER AND YIN YANG (陰陽): A MULTIFUNCTIONAL’AN’MODIFIED LIST—108 ITEMS

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I have been dreaming long ago to bring an order to my notes on Yin Yang topic. Today is the day and it is done in digital form and posted. So, you can copy, change the order, make it alphabetical, make it shorter, longer, whatever. I feel myself happy seeing it in the three parts: Earth, Heaven, Man (27+30+51=108 lines) and I shall never tell you why 108. Sometimes the number 108 looks occasional in the list, sometimes it doesn’t. Anyway, I feel harmony in my heart and happiness, and calmness with 108 entries.

Of course, it can be done better but not now and not by me. I have to say in general, that yin-yang partition helps in life extremely, especially in wine classification, you know the routine: black wine—red wine, dry—off dry, sour—sweet, light—dark etc, ha-ha-ha.

EARTH (27)

YIN,Yīn 陰 —YANG, Yáng 陽
DARK SIDE OF THE HILL—LIGHT SIDE OF THE HILL
PLANTS—ANIMALS
FRUIT—CEREALS

WEST, Qiū 秋—EAST, Dōng 東
NORTH, Bĕi 北—SOUTH, Nán 南
WATER, Shuĭ 水—FIRE, Huŏ 火
METAL, Jīn 金—WOOD, TREE, Mù 木
MOISTNESS—DRYNESS
DRYNESS—WIND

NIGHT—DAY
DARKNESS—LIGHT
EVENING—MORNING
AUTUMN, FALL—SPRING
WINTER—SUMMER
NEW MOON—FULL MOON
LAST QUARTER OF MOON—FIRST QUATER OF MOON
MOON—SUN
SUNSET—SUNRISE

WHITE COLOR—GREEN, BLUE COLOR
BLACK COLOR—RED COLOR

BOTTOM—TOP
LIMITED—BOUNDLESS
TRUE—POSSIBLE, PROBABLE
OTHER WORLD—THIS WORLD
EARTH—HEAVEN
TERRESTRIAL—CELESTIAL

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HEAVEN (30)

STRUCTURE—ACTION
ACTUAL—POTENTIAL
POTENTIAL STRUCTURE—POTENTIAL ACTION
REAL STRUCTURE—POTENTIAL STRUCTURE
PASSIVITY—ACTIVITY
ORDER—DISORDER
STATIC—DYNAMIC
REAL—IDEAL
FINITENESS—INFINITENESS

DEEP, PROFOUND—SURFACE, SUPERFICIAL
TRACK—TRACKLESS
CONCRETE—ABSTRACT
BEHIND—ADVANCE

REST—MOTION
DESCENDANT MOVEMENT—ASCENDANT MOVEMENT
CENTRIPETAL MOVEMENT—CENTRIFUGAL MOVEMENT
COUNTERCLOCKWISE TURN—CLOCKWISE TURN
RECURRENT MOVEMENT—TRANSLATIONAL MOVEMENT
PROTRACTIBLE—INSTANTANEOUS

CONDENSE—DISPERSE
CONCAVITY—CONVEXITY
CONTRACTION—DILATION
CONCEALMENT—DISCLOSURE
CONTRACTING—STRETCHING
LOOSENING—HARDENING

PLURALITY—UNITY
EVEN—ODD
NEGATIVE—POSITIVE
ABSENCE—PRESENCE
PAST TIME—PRESENT TIME

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MAN (51)

DIE—BEAR
DEATH—LIFE
WOMAN—MAN
WIFE—HUSBAND
SON—FATHER
DAUGHTER—MOTHER
YOUNGER BROTHER, SISTER—ELDER BROTHER, SISTER
MOURNING—TAKING A WIFE, BEGETTING A CHILD

MATURITY—DEVELOPMENT
INTERNAL—EXTERNAL
RIGHT SIDE—LEFT SIDE
INSIDE OF HANDS AND LEGS—OUSIDE OF HANDS AND LEGS
BODY—LIMBS
KIDNEY, Shèn 腎—HEART, Xīn 心
LUNG, Fèi 肺—LIVER, Gān 肝

SALTY TASTE—BITTERNESS
ACRID, PUNGENT TASTE—SOUR, ACID TASTE

TIMIDITY, TIMIDNESS—BALD, BALDNESS
WEAKNESS—STRENGTH
WEAKEN—STRENGTHEN
SORROW—FRIGHT
FORBEARANCE—IRE, ANGER
FEAR—JOY

USEFULNESS—USELESSNESS
SILENCE—WORD, LOGOS
REALITY—DREAMING, SLEEPING
IGNORANCE—KNOWLEDGE

GREAT YIN, Tài Yīn 太陰—GREAT YANG, Tài Yáng 太暘
SMALL YIN, Xăo Yīn 小陰—SMALL YANG, Xăo Yáng 小陽
INTERMEDIATE YIN, Jué Yīn 厥陰—LIGHT YANG, Yáng Míng 陽明

YIN FOOD—YANG FOOD
RECEIVING—GIVING
SOFTNESS—SOLIDITY
COOLNESS—HEAT
LOW SOUND—HIGH SOUND
HARSH SOUND—PURE SOUND

CORPUS—SPIRIT
SUBJECT—SOVEREIGN
BASE—NOBLE
HOST—GUEST
LABORERS—SOLDIERS
NARROW-MINDED—BROAD-MINDED
OBLIVION—RECOLLECTION
SECRET MODE—OPEN MODE
CAUSE—EFFECT
FULL—EMPTY
DEFICIENCY—EXCESS

BEING CONTROLLED BY OTHERS—CONTROLLING OTHERS
SMALL STATE—LARGE STATES
UNIMPORTANT STATES—IMPORTANT STATES
FINISH, END—START, BEGINNING

ENCYCLOPEDIA OF TAOISM (A BIG DEAL BLACK’AN’ WHITE NOTE): Yīn and Yáng 陰陽

From Yìtú míngbiàn 易圖明辨 (Clarifications on Diagrams Related to the Book of Changes) by Hú Wèi 胡渭 (1633-1714)

From Yìtú míngbiàn 易圖明辨 (Clarifications on Diagrams Related to the Book of Changes) by Hú Wèi 胡渭 (1633-1714)


We have begun last time musing on a set of pictures: from glyphs to internationally recognized symbol (thanks, Cathay!); from 3-dimensional sphere to metal surface imitation; from black-and-white chocolate humble trial to gorgeous smoked image of calligraphy brush, …and straight to my favorite:) Today it is time for serious meditation on some quotes from Encyclopedia of Taoism, Routledge edition (2008), and I am definitely be back soon with a table of terms I have been collecting unrecognizable number of years. Still tuned to Tao? To be continued!

“In the Chinese worldview, the cosmos is generated from the undifferentiated Dao through the interaction of Yin and Yang, two principles or “pneumas” (qi) that are aspects or functions of the Dao itself. Their continued hierogamy engenders everything within space and time, giving rise to the material and spiritual manifestation. The cosmos thus is not static but in constant change.”

“Around the third century BCE, the notion of Yin and Yang was merged with the theory of the wuxing. Water and Metal correspond to winter and autumn (Yin), Fire and Wood to summer and spring (Yang), and Soil is the neutral center. This associations gave rise to finer distinctions within the cycle of Yin and Yang, now defined by four terms:
1. Minor Yang (or Young Yang, shăoyáng 少陽): East, spring
2. Great Yang (tàiyáng 太陽): South, summer
3. Minor Yin (or Young Yin, shăoyīn 少陰): West, autumn
4. Great Yin (tàiyīn 太陰): North, winter

“Another important development dating from around the same period was the combination of Yin and Yang with the eight trigrams (bagua) and the sixty-four hexagrams of the Yijing. From the Han period onward, these associations integrated all forms of classification and computation—Yin and Yang, the wuxing, the ganzhi (Celestial Stems and Earthy Branches), the trigrams and hexagrams of Yijing, and other symbols of the endless cycle of phenomenal change—into a complex system of categorization, giving rise to the system of so-called correlative cosmology.”—Farzeen Baldrian-Hussein.

ENCYCLOPEDIA OF TAOISM (PRIVATE NOTES): Xuánguān 玄關 Mysterious Pass

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That kind of things is truly interesting stuff when one term -xuánguān 玄關, for example – can join our body constituency and very general philosophical pointing. Three quotes were chosen to keep reflection going, the entry in the body of Encyclopedia of Taoism this time was written by Monica Esposito, a great sinologist. I put tones as usual, and I do think this act makes citations look better and easier to pronounce and track term further in the dictionaries.

“In neidan, the Mysterious Pass represents the time and place in which an alchemist joins the complimentary antinomies on which he or she works, such as inner nature and vital force (xing and ming), Dragon and Tiger (longhu), lead and mercury, Fire and Water, heart and kidneys, or kăn 坎 (Yang within Yin) and lí 離 (Yin within Yang).”—Monica Esposito.

“The Mysterious Pass, which opens beyond space and time, is inconceivable by means of discursive thought and has, by definition, no fixed position.”—Monica Esposito.

“Only here [in the Center] a new union can occur, as the Mysterious Pass is the ideal space and time to experience the interpenetrating fluctuations of Yin and Yang. The Mysterious Pass is therefore the primordial Chaos (hundun) containing the germ of life—the pre-cosmic sparkle of Original Yang and Original Yin—which is the prime mover and the materia prima of the alchemical work.”—Monica Esposito.

Practically speaking, we do it everyday — placing antinomies (“inner nature and vital force, Dragon and Tiger, lead and mercury, Fire and Water, heart and kidneys”) in one fuel pot and witching fantastic brew — but as always we can do it in Western way or an Asian one, and those people who choose Asian I consider a little bit smarter, as Asian philosophy having had longer history to live in peace with nature in and out of us because this nature definitely can be and is as a matter of fact just merciless to human race. To see this world bewitched one should have very special eyes.

In Modern Chinese ‘xuánguān’ means ‘entrance hall, front door, porch, vestibule’.

ENCYCLOPEDIA OF TAOSIM (BEFORE AND AFTER NOTE): Xiāntiān and hòutiān 先天•後天 before Heaven and after Heaven

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Xiāntiān and hòutiān 先天•後天 before Heaven and after Heaven, prior to Heaven and posterior to Heaven, pre-celestial and post-celestial

““Before Heaven” refers to the stage before pre-cosmic Yin and Yang join together, while “after Heaven” is the stage after they join and generate the cosmic pneuma. A notable aspect of this process is that original, pre-cosmic Yin and Yang are each enclosed within their opposites in the cosmos. This notion is referred to by the phrases “Yin within Yang” (yáng zhōng zhī yīn 陽中之陰) and “Yang within Yin” (yīn zhōng zhī yáng 陰中之陽).” —Fabrizio Pregadio.

“A similar representation of cosmogony is seen in the xiantian and houtian arrangements of the eight trigrams (bagua), the first of which is traditionally attributed to the legendary emperor Fú Xī 伏羲 and the second to King Wen of the Zhou (Wénwáng 文王, r. 1099-1050 BCE). The xiantian diagram reproduces the stage after Original Yin and Yang (kun at due North and qian at due South) have joined their essences and have generated the trigrams li and kan at due East and West; the other four trigrams are placed at the intermediate points. Here the cosmos is generated after li and kan attract each other and join their inner lines. In the houtian arrangement, the positions originally occupied by qian and kun are taken by li and kan, to show that the shift from the unconditioned to the conditioned state has occurred, and that Original Yin is now found within cosmic Yang (the trigram li or Fire), and Original Yang within cosmic Yin (the trigram kan or Water).”—Fabrizio Pregadio.

The entry in the encyclopedia was written by its editor, F. Pregadio but the fist time I had seen this theoretical statement about xiāntiān and hòutiān relationships was on the graphical page in Bagua quanxue by Sūn Lùtáng 孫祿堂 (1860-1933), 1990 (actually it was the Russian translation of Chinese publication of 1917, Beijing): Zhang 19 Bāguà xiānhòutiān héyītú 八卦 先後天合一圖.

The Fú Xī 伏羲 sequence —xiāntiān 先天—of trigram (the same for I Ching) is Qián Dùi Lí Zhèn Xùn Kăn Gèn Kūn (from left to right and from down to up) and here it is the inner circle in the picture which begins on the South (Qián up) and goes counterclockwise to Zhèn, jumps diagonally to South-West and goes clockwise to Kūn, North (down).

The Wénwáng 文王 sequence —hòutiān 後天—of trigram is outer circle and once in the text it goes Qián Kūn Zhèn Kăn Gèn Xùn Lí Dùi and in the picture it jumps every time with Lí and Kăn (representing South-North) and Zhèn Dùi (representing East-West). The Wénwáng 文王 sequence underlines Father-Mother (Qián Kūn), three sons and three daughters relationships in the circle of family. The next Zhang 20 in the book of Sun Lutang will explain how martial artists interpret cosmogony for their use in everyday life.

In the beginning there is a scan with glyphs of one graphical page from the Bāguà Quánxué 八卦拳學 book and I placed it here because other pictures from online search very often are just not the same as the author Sūn Lùtáng 孫祿堂 used in his book and teaching. The last picture has only two sequences of trigram, xiāntiān and hòutiān (先天•後天) before Heaven and after Heaven.
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ENCYCLOPEDIA OF TAOISM (A SEQUEL TO WUXING THEORY PLUS ONE SEXY NOTE): Wŭxíng 五行 Five Phases

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I perfectly understand why encyclopedia’s author didn’t place many tables (on wuxing, for example) in the volume; the whole staff was really limited by the allowed space. We, bloggers of the world, aren’t limited at all 🙂

What follows is the trial for 36 lines of clusters I usually think about considering the complexity of the wuxing theory, and it is a nice tool with the Soil in the center to practice meditation on five stages of any process around harmony and its extremities. Sometime I put the Pinyin with tones and Traditional Chinese, sometimes I don’t, this is called ‘life’, right?

My guess is this is the best table I could compile for years (four partitions are artificial, of course), but if you really believe you know some details to add, just be in touch, please.

BASIC

TRADITIONAL FIVE PHASES (or AGENTS or PRIMARY ELEMENTS)
Wood, Fire, Soil (or Earth), Metal, Water
Mù Huŏ Tŭ Jīn Shuĭ
木火土金水

STAGES OF A PROCESS (RHYTHM & PHILOSOPHY)
Potential Action, Real Action, Harmony, Potential Structure, Real Structure

COLORS
Green, Red, Yellow, White (and Gold), Black (and Dark Blue)

DIRECTIONS OF THE COMPASS
East, South, Center, West, North
Dōng Nán Zhōng Qiū Bĕi
東南中秋北

SEASONS
Spring, Summer, Periods Between Every Four Seasons, Autumn, Winter
Chūn, Xià, In-betweeners, Qiū, Dōng
春, 夏, (In-betweeners), 秋, 冬

TEN CELESTIAL STEMS (SHI TIAN GAN)
Jiă Yĭ (1-2), Bĭng Dīng (3-4), Wù Jĭ (5-6), Gēng Xīn (7-8), Rén Guĭ (9-10)
甲乙, 丙丁, 戊己, 庚辛, 壬癸

TWELVE EARTHY BRANCHES (SHI ER DI ZHI)
Yín Măo (3-4), Sì Wŭ (6-7), Chén Wèi (5-8) + Chŏu Xū (2-11), Shēn Yŏu (9-10), Zĭ Hài (1-12)
(寅卯), (巳午), (辰未) and (丑戌), (申酉), (子亥)

ANIMALS FOR NUMBERS FROM 1 TO 12 (SHI ER DI ZHI)
Tiger and Rabbit, Snake and Horse, Dragon and Ram + Bull and Dog, Monkey and Cock, Rat and Boar

NUMBERS FROM FIVE TO NINE (I CHING DIVINATION NUMBERS 6-7-8-9)
Bā 八 (8), Qī 七 (7), Wŭ 五 (5), Jiŭ 九 (9), Liù 六 (6)

HEAVEN

ASTRONOMY
Stars, Sun, Earth, Star Constellations, Moon

PLANETS
Jupiter, Mars, Saturn, Venus, Mercury

STAR CONSTELLATIONS 1-28 IN FOUR GROUPS
Group 1-7, Group 8-14, (Null), Group 15-21, Group 22-28

STELLAR PALACES
Cāng Lóng (Green Dragon), Zhū Niăo (Red Phoenix), Huáng Lóng (Yellow Dragon), Bái Hŭ (White Tiger), Xuán Wŭ (Black Warrior)
蒼龍, 朱鳥, 黃龍, 白虎, 玄武

SEXY NOTE: By the way, Bái Hŭ (White Tiger) 白虎 means (slang) hairless female genitalia. Source: MDBG Traditional Chinese-English Dictionary. So, guys, just be careful, y’know…:))

EARTH AND SOCIETY

FIVE GREAT STATES (FROM WARRING STATES PERIOD?)
Qi, Chu, Zhao, Qin, Yan

RULERS AND EMPERORS
Great Yu (Dà Yŭ, Xia dynasty), Wen Wang ( Zhou dynasty), Huang Di, Tang ( Shang dynasty), Qin Shi Huang Di (Qin dynasty)

FIVE DIFFERENT KINDS OF RULERS IN THE STATE
Weak, Educated, Careful, Energetic, Calm

ANCIENT CHINESE MUSIC (PENTATONIC SCALE)
Jiao, Zhi, Gong, Shang, Yu (C, D, E, G, A in Western notation)

MINISTRIES IN THE STATE
Agriculture, Military, Capital City, Judicial, Social Work

CROPS
Wheat, Legume, Panicled Millet, Hemp, Millet

DEVELOPMENT
Birth, Growth, Maturity, Harvest, Storage

DOMESTIC ANIMALS
Ram, Cock, Bull, Dog, Pig

TOOLS
Compass, Tools for Measurement, Plum Bob, T-square, Scales

SACRIFICES
Inside Door, Hearth, Inside Yard, Outside Door, The Well

CLASSES OF ANIMALS
Fish, Birds, People, Furry Mammals, Shell Invertebrates

HUMAN
TRADITIONAL CHINESE MEDICINE (TCM)

MAN
Behavior, Vision, Thinking, Speech, Hearing

WEATHER
Windy, Hot, Thunder, Cold, Rainy

BODY STRUCTURE (TISSUE)
Sinew, Pulse of Blood, Flesh, Skin and Hair, Bones

FINGERS
Index finger, Thumb, Middle finger, Fourth finger, Little finger

WU ZANG ORGANS (YIN ORGANS)
Liver, Heart + Pericardium, Spleen, Lungs, Kidney
Gān, Xīn, Pí, Fèi, Shèn
肝, 心, 脾, 肺, 腎

FU ORGANS (YANG ORGANS)
Gall Bladder, Small Intestine +Triple Heater, Stomach, Colon, Bladder
Dăn, Xiăo Cháng, Wèi, Dà Cháng, Páng Guāng
膽, 小腸, 胃, 大腸, 膀胱

YIN YANG BALANCE
Xiăo Yáng, Tài Yáng, Balance, Xiăo Yīn, Tài Yīn
小陽, 太暘, Balance, 小陰, 太陰

AFFECTS
Anger, Joy, Worry, Grief, Fear
Nù, Xĭ, Sī, Yōu or Bēi, Kŏng
怒, 喜, 思, 憂 or 悲, 恐

SENSE ORGANS
Eyes, Tongue, Mouth, Nose, Ears

TASTE
Sour, Bitter, Sweet, Spicy (Pungent), Salty

SMELL
Goat’s odor, Burnt, Aromatic, Rancid, Rotten

NEIDAN 內丹 INNER ELIXIR (RESTORING FIVE COMPONENTS)
Hún (in the liver), Shén (in the heart), Yì (in the spleen), Pò (in the lungs), Jīng (in the kidneys)
Hún 魂, Spirit (Shén 神), Intention (Yì 意), Pò 魄, Essence (Jīng 精)
魂, 神, 意, 魄, 精

NOTE: Hún and Pò (魂 魄: Yang soul and Yin soul; celestial soul and earthly soul), and there is an article in the first volume, yes.

SRI YANTRA MASTER AND THE ENCYCLOPEDIA OF TAOISM (NOT FOR SPAMMERS NOTES): Sānyī 三一 Three Ones

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Sānyī 三一 Three Ones, Three-in-One

In general

Livia Kohn opens the encyclopedia entry: “The Three Ones, or Three-in-One, emerge when the original Oneness (yi) of the cosmos first divided into Yin and Yang, and then rejoins these forces in a new harmony. In this way a set of three is created that recovers a renewed original Oneness. The notion of the Three Ones also applies to the three fundamental powers (sāncái 三才) of the universe—Heaven, Earth, and Humanity—and to the basic factors of human life—essence, pneuma, and spirit (jing, qi, shen).”

In Shangqing Taoism

Livia Kohn writes: “The Three Ones are deities who reside in the Cinnabar Fields (dantian), the main energy centers of the body.” And the description how visualization of the gods works follows, and in the end we have a statement: “The Three Ones with their attendants thus control the entire body. They are present in all human beings but seldom display their immortal powers because ordinary people are likely to ignore or even harm them. As one neglects this power of cosmic purity within, one’s body becomes weaker and sicker and eventually dies.”

So Taoism goes. To death for those who do not belong to it.

When I see myself in the mirror I don’t see a Taoist, I see a man who belongs to Humanity (y’know, no choice) and what enjoys me more that is the facts: (1) I walk on the surface of the Earth (and run when I want to run) and (2) I can breathe air and watch Heavens with a deep, deep amusement and gratitude (I know exactly how people die when they cannot breathe anymore). Thus again: Heaven, Earth, and Humanity.

So I go. And never die.