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CHINA

1

 

FENG SHEN YEN I
HERMES TRISMEGISTUS
HERMES, TRISMEGISTUS
KRISHNA, K, R, I, SH, NA, KRISHNA
TAO
CHINA
CHINAS
CHINESE
KING CHAO, KING, CHAO
KUO-YIU
KING, CHOU, OF, CHU
CHAO
MAO-TSE, MAO, TSE
CHANG TY, CHANG, TY
TCHANG, LHY
MIAO
NINE, LI
HUA-NON-TZU, HUA, NON, TZU
LIU-SHI-CHUN-CHIU
CHUANG, TZU
IMPERIAL, PALACE
IMPERIAL PALACE, THE IMPERIAL PALACE
RED
TZU, YU
EMPEROR YAO, EMPEROR, YAO
HENG-O, HENG, O
HENG O, TZU YU
HSIA, HS, I, A, HSIA
YIN, Y, I, N
TZU YOU, SHEN I, SH, EN, I, SHEN I
CHOU, CH, OU
ECLIPSE, ECL, I, PSE
ZEUS, THOTH, APOLLO
EMANATION, OF, GOD, IN, HUMAN, FORM
HORUS, THE, HUMAN, CONSCIENCE
ROBERT, J, OPPENHEIMER
SUB, CONSCIOUS
RIVER, CLEAR, WATER

 

 

A

HISTORY OF GOD

Karen Armstrong

The God of the Mystics

THE

BOOK OF CREATION

"THERE IS NO ATTEMPT MADE TO DESCRIBE THE CREATIVE PROCESS REALISTICALLY

THE ACCOUNT IS SYMBOLIC AND SHOWS GOD CREATING THE WORLD BY MEANS OF LANGUAGE

AS THOUGH WRITING A BOOK BUT LANGUAGE ENTIRELY TRANSFORMED

THE MESSAGE OF CREATION IS CLEAR EACH LETTER OF THE ALPHABET IS GIVEN A NUMERICAL

VALUE BY COMBINING THE LETTERS WITH THE SACRED NUMBERS

REARRANGING THEM IN ENDLESS CONFIGURATIONS

THE MYSTIC WEANED THE MIND AWAY FROM THE NORMAL CONNOTATIONS OF WORDS"

 

 

-
12
F
E
N
G
-
S
H
E
N
-
Y
E
N
-
I
-
-
-
-
-
--
-
-
-
-
-
-
-
-
5
-
1
8
-
5
-
-
-
5
-
9
+
=
33
3+3
=
6
=
6
=
6
-
-
-
-
14
-
19
8
-
14
-
-
-
14
-
9
+
=
78
7+8
=
15
1+5
6
=
6
-
12
F
E
N
G
-
S
H
E
N
-
Y
E
N
-
I
-
-
-
-
-
--
-
-
-
-
-
-
6
5
-
7
-
-
5
-
-
7
5
-
-
-
+
=
35
3+5
=
8
=
8
=
8
-
-
6
5
-
7
-
-
5
-
-
25
5
-
-
-
+
=
53
5+3
=
8
=
8
=
8
-
12
F
E
N
G
-
S
H
E
N
-
Y
E
N
-
I
-
-
-
-
-
--
-
-
-
-
-
-
6
5
14
7
19
8
5
14
-
25
5
14
-
9
+
=
131
1+3+1
=
5
=
5
=
5
-
-
6
5
5
7
1
8
5
5
-
7
5
5
-
9
+
=
68
6+8
=
14
1+4
5
=
5
-
12
F
E
N
G
S
H
E
N
-
Y
E
N
-
I
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
-
-
-
1
occurs
x
1
=
1
=
1
2
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
-
3
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
3
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
-
5
5
-
-
-
-
5
5
-
-
5
5
-
-
-
-
5
occurs
x
6
=
30
3+0
3
-
-
6
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
6
occurs
x
1
=
6
=
6
-
-
-
-
-
7
-
-
-
-
-
-
7
-
-
-
-
-
-
7
occurs
x
2
=
14
1+4
5
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
-
8
occurs
x
1
=
8
=
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
9
occurs
x
1
=
9
=
9
9
12
F
E
N
G
S
H
E
N
-
Y
E
N
-
I
-
-
36
-
-
12
-
68
-
32
-
1+2
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
3+6
-
-
1+2
-
6+8
-
3+2
9
3
F
E
N
G
S
H
E
N
-
Y
E
N
-
I
-
-
9
-
-
3
-
14
-
5
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1+4
-
-
9
3
F
E
N
G
S
H
E
N
-
Y
E
N
-
I
-
-
9
-
-
3
-
5
-
5

 

 

-
6
H
E
R
M
E
S
-
-
-
-
-
--
-
-
-
-
-
-
8
-
-
-
-
1
+
=
9
-
=
9
=
9
=
9
-
-
8
-
-
-
-
19
+
=
27
2+7
=
9
=
9
=
9
-
6
H
E
R
M
E
S
-
-
-
-
-
--
-
-
-
-
-
-
-
5
9
4
5
-
+
=
23
2+3
=
5
=
5
=
5
-
-
-
5
18
13
5
-
+
=
41
4+1
=
5
=
5
=
5
-
6
H
E
R
M
E
S
-
-
-
-
-
--
-
-
-
-
-
-
8
5
18
13
5
19
+
=
68
6+8
=
14
1+4
5
=
5
-
-
8
5
9
4
5
1
+
=
32
3+2
=
5
=
5
=
5
-
6
H
E
R
M
E
S
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
1
occurs
x
1
=
1
=
1
2
-
-
--
--
--
--
--
--
--
2
--
--
--
--
--
--
--
3
-
-
--
--
--
--
--
--
--
3
--
--
--
--
--
--
--
-
-
-
-
-
4
-
-
-
-`
4
occurs
x
1
=
4
=
4
-
-
-
5
-
-
5
-
-
-
5
occurs
x
2
=
10
1+0
1
6
-
-
--
--
--
--
--
--
--
6
--
--
--
--
--
--
--
7
-
-
--
--
--
--
--
--
--
7
--
--
--
--
--
--
--
-
-
8
-
-
-
-
-
-
-
8
occurs
x
1
=
8
=
8
-
-
-
-
9
-
-
-
-
-
9
occurs
x
1
=
9
=
9
18
6
H
E
R
M
E
S
-
-
27
-
-
6
-
32
-
23
1+8
-
-
-
9
-
-
-
-
-
2+7
-
-
-
-
3+2
-
2+3
9
6
H
E
R
M
E
S
-
-
9
-
-
6
-
5
-
5

 

 

-
18
H
E
R
M
E
S
-
T
R
I
S
M
E
G
I
S
T
U
S
-
-
-
-
-
--
-
-
-
-
-
-
8
-
-
-
-
1
-
-
-
9
1
-
-
-
9
1
-
-
1
+
=
30
3+0
=
3
=
3
=
3
-
-
8
-
-
-
-
19
-
-
-
9
19
-
-
-
9
19
-
-
19
+
=
102
1+0+2
=
3
=
3
=
3
-
18
H
E
R
M
E
S
-
T
R
I
S
M
E
G
I
S
T
U
S
-
-
-
-
-
--
-
-
-
-
-
-
-
5
9
4
5
-
-
2
9
-
-
4
5
7
-
-
2
3
-
+
=
55
5+5
=
10
1+0
1
=
1
-
-
-
5
18
13
5
-
-
20
18
-
-
13
5
7
-
-
20
21
-
+
=
145
1+4+5
=
10
1+0
1
=
1
-
18
H
E
R
M
E
S
--
T
R
I
S
M
E
G
I
S
T
U
S
-
-
-
-
-
--
-
-
-
-
-
-
8
5
18
13
5
19
-
20
18
9
19
13
5
7
9
19
20
21
19
+
=
247
2+4+7
=
13
1+3
4
=
4
-
-
8
5
9
4
5
1
-
2
9
9
1
4
5
7
9
1
2
3
1
+
=
85
8+5
=
13
1+3
4
=
4
-
18
H
E
R
M
E
S
-
T
R
I
S
M
E
G
I
S
T
U
S
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
1
-
-
-
-
1
-
-
1
-
-
1
occurs
x
4
=
4
=
4
-
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
-
-
2
-
-
-
-
2
occurs
x
2
=
4
=
4
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
3
-
-
-
3
occurs
x
1
=
3
=
3
-
-
-
-
-
4
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-`
4
occurs
x
2
=
8
=
8
-
-
-
5
-
-
5
-
-
-
-
-
-
-
5
-
-
-
-
-
-
-
-
5
occurs
x
3
=
15
1+5
6
6
-
-
--
--
--
--
--
-
-
--
--
--
--
--
--
--
--
--
--
--
--
--
6
--
--
--
--
--
--
--
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
7
occurs
x
1
=
7
=
7
-
-
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
occurs
x
1
=
8
=
8
-
-
-
-
9
-
-
-
-
-
9
9
-
-
-
-
9
-
-
-
-
-
-
9
occurs
x
4
=
36
3+6
9
6
18
H
E
R
M
E
S
-
T
R
I
S
M
E
G
I
S
T
U
S
-
-
39
-
-
18
-
85
-
49
-
-
-
-
9
-
-
-
-
-
9
9
-
-
-
-
9
-
-
-
-
-
-
3+9
-
-
1+8
-
8+5
-
4+9
6
18
H
E
R
M
E
S
-
T
R
I
S
M
E
G
I
S
T
U
S
-
-
12
-
-
9
-
13
-
13
-
-
8
5
9
4
5
1
-
2
9
9
1
4
5
7
9
1
2
3
1
-
-
1+2
-
-
-
-
1+3
-
1+3
6
18
H
E
R
M
E
S
-
T
R
I
S
M
E
G
I
S
T
U
S
-
-
3
-
-
9
-
4
-
4

 

 

6
HERMES
68
32
5
12
TRISMEGISTUS
179
53
8
18
First Total
247
85
13
1+8
Add to Reduce
2+4+7
8+5
1+3
9
Second Total
13
13
4
-
Reduce to Deduce
1+3
1+3
-
9
Essence of Number
4
4
4

 

 

A
T
U
M
-
R
A
-
A
R
-
M
U
T
A
1
20
21
13
-
18
1
-
1
18
-
13
21
20
1
1
2
3
4
-
9
1
-
1
9
-
4
3
2
1
A
T
U
M
-
R
A
-
A
R
-
M
U
T
A
1
-
-
-
-
-
1
-
1
-
-
-
-
-
1
-
2
-
-
-
-
-
-
-
-
-
-
-
2
-
-
-
3
-
-
-
-
-
-
-
-
-
3
-
-
-
-
-
4
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
9
-
-
-
9
-
-
-
-
-
A
T
U
M
-
R
A
-
A
R
-
M
U
T
A

 

 

-
-
-
-
9
-
-
-
9
-
-
-
-
-
-
-
4
-
-
-
-
-
4
-
-
-
-
-
3
-
-
-
-
-
-
-
3
-
-
-
2
-
-
-
-
-
-
-
-
-
2
-
1
-
-
-
-
1
-
1
-
-
-
-
1
A
T
U
M
R
A
-
A
R
M
U
T
A
1
20
21
13
18
1
-
1
18
13
21
20
1
1
2
3
4
9
1
-
1
9
4
3
2
1
A
T
U
M
R
A
-
A
R
M
U
T
A
1
2
3
4
9
1
-
1
9
4
3
2
1
A
T
U
M
R
A
-
A
R
M
U
T
A

 

 

-
-
-
4
-
4
-
-
-
-
-
3
-
-
-
3
-
-
-
2
-
-
-
-
-
2
-
1
-
-
-
-
-
-
-
1
A
T
U
M
-
M
U
T
A
1
20
21
13
-
13
21
20
1
1
2
3
4
-
4
3
2
1
A
T
U
M
-
M
U
T
A
1
2
3
4
-
4
3
2
1
A
T
U
M
-
M
U
T
A

 

 

6
A
T
U
M
-
R
A
-
-
-
-
-
--
-
-
`-
1
20
21
13
-
18
1
+
=
74
7+4
=
11
1+1
2
-
1
2
3
4
-
9
1
+
=
20
2+0
=
2
-
2
6
A
T
U
M
-
R
A
-T
-
-
-
-
-
-
-
-
1
-
-
-
-
-
1
-
-
1
occurs
x
2
=
2
-
-
2
-
-
-
-
-
-
-
2
occurs
x
1
=
2
-
-
-
3
-
-
-
-
-
-
3
occurs
x
1
=
3
-
-
-
-
4
-
-
-
-
-
4
occurs
x
1
=
4
-
-
-
-
-
-
9
-
-
-
9
occurs
x
1
=
9
6
A
T
U
M
-
R
A
-
-
19
-
-
6
-
20
-
-
-
-
-
-
9
-
-
-
1+9
-
-
-
Q
2+0
6
A
T
U
M
-
R
A
-
-
10
-
-
6
-
2
-
-
-
-
-
-
9
-
-
-
1+0
-
-
-
Q
2+0
6
A
T
U
M
-
R
A
-
-
1
-
-
6
-
2

 

 

-
6
S
O
P
H
I
A
-
-
-
-
-
--
-
-
-
-
1
6
-
8
9
-
+
=
24
2+4
=
6
=
6
-
-
19
15
-
8
9
-
+
=
51
5+1
=
6
=
6
-
6
S
O
P
H
I
A
-
-
-
-
-
--
-
-
-
-
-
-
7
-
-
1
+
=
8
-
=
8
=
8
-
-
-
-
16
-
-
1
+
=
17
1+7
=
17
1+7
8
-
6
S
O
P
H
I
A
-
-
-
-
-
--
-
-
-
-
19
15
16
8
9
1
+
=
68
6+8
=
14
1+4
5
-
-
1
6
7
8
9
1
+
=
32
3+2
=
5
-
5
-
6
S
O
P
H
I
A
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
1
-
-
1
occurs
x
2
=
2
2
-
-
-
-
-
-
-
-
-
2
-
-
-
-
-
3
-
-
--
-
-
-
-
-
-
3
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
4
-
-
-
-
-
5
-
-
-
-
-
-
-
-
-
5
-
-
-
-
-
-
-
-
6
-
-
-
-
-
-
6
occurs
x
1
=
6
-
-
-
-
7
-
-
-
-
-
7
occurs
x
1
=
7
-
-
-
-
-
8
-
-
-
-
8
occurs
x
1
=
8
-
-
-
-
-
-
9
-
-
-
9
occurs
x
1
=
9
14
6
S
O
P
H
I
A
-
-
31
-
-
6
-
32
1+4
-
-
-
-
-
9
-
-
-
3+1
-
-
-
-
3+2
5
2
S
O
P
H
I
A
-
-
4
-
-
6
-
5

 

 

6
S
O
P
H
I
A
-
-
-
-
-
--
-
-
-
1
6
-
8
9
-
+
=
24
2+4
=
6
=
6
-
19
15
-
8
9
-
+
=
51
5+1
=
6
=
6
6
S
O
P
H
I
A
-
-
-
-
-
--
-
-
-
-
-
7
-
-
1
+
=
8
-
=
8
=
8
-
-
-
16
-
-
1
+
=
17
1+7
=
17
1+7
8
6
S
O
P
H
I
A
-
-
-
-
-
--
-
-
-
19
15
16
8
9
1
+
=
68
6+8
=
14
1+4
5
-
1
6
7
8
9
1
+
=
32
3+2
=
5
-
5
6
S
O
P
H
I
A
-
-
-
-
-
-
-
-
-
1
-
-
-
-
1
-
-
1
occurs
x
2
=
2
-
-
6
-
-
-
-
-
-
6
occurs
x
1
=
6
-
-
-
7
-
-
-
-
-
7
occurs
x
1
=
7
-
-
-
-
8
-
-
-
-
8
occurs
x
1
=
8
-
-
-
-
-
9
-
-
-
9
occurs
x
1
=
9
6
S
O
P
H
I
A
-
-
31
-
-
6
-
32
-
-
-
-
-
9
-
-
-
3+1
-
-
-
-
3+2
2
S
O
P
H
I
A
-
-
4
-
-
6
-
5

 

 

-
10
A
L
P
H
A
B
E
T
O
S
-
-
-
-
-
--
-
-
-
-
-
-
-
8
-
-
-
-
6
1
+
=
15
1+5
=
6
=
6
-
-
-
-
-
8
-
-
-
-
15
19
+
=
42
4+2
=
6
=
6
-
10
A
L
P
H
A
B
E
T
O
S
-
-
-
-
-
--
-
-
-
-
1
3
7
-
1
2
5
2
-
-
+
=
21
2+1
=
3
=
3
-
-
1
12
16
-
1
2
5
20
-
-
+
=
57
5+7
=
12
1+2
3
-
10
A
L
P
H
A
B
E
T
O
S
-
-
-
-
-
--
-
-
-
-
1
12
16
8
1
2
5
20
15
19
+
=
99
9+9
=
18
1+8
9
-
-
1
3
7
8
1
2
5
2
6
1
+
=
36
3+6
=
9
=
9
-
10
A
L
P
H
A
B
E
T
O
S
-
-
-
-
-
-
-
-
-
-
1
-
-
-
1
-
-
-
-
1
-
-
1
occurs
x
3
=
3
-
-
-
-
-
-
-
2
-
2
-
-
-
-
2
occurs
x
2
=
4
-
-
-
3
-
-
-
-
-
-
-
-
-
-
3
occurs
x
1
=
3
4
-
-
-
-
-
-
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
-
-
-
-
5
-
-
-
=
=
5
occurs
x
1
=
5
-
-
-
-
-
-
-
-
-
-
6
-
-
-
6
occurs
x
1
=
6
-
-
-
-
7
-
-
-
-
-
-
-
-
-
7
occurs
x
1
=
7
-
-
-
-
-
8
-
-
-
-
-
-
-
-
8
occurs
x
1
=
8
9
-
-
-
-
-
-
-
-
-
-
-
=
=
9
-
-
-
-
-
13
10
A
L
P
H
A
B
E
T
O
S
-
-
32
-
-
10
-
36
1+3
1+0
-
-
-
-
-
-
-
-
-
-
-
-
3+2
-
-
1+0
-
3+6
4
1
A
L
P
H
A
B
E
T
O
S
-
-
5
-
-
1
-
9
-
-
1
3
7
8
1
2
5
2
6
1
-
-
-
-
-
-
-
-
4
1
A
L
P
H
A
B
E
T
O
S
-
-
5
-
-
1
-
9

 

 

-
8
A
L
P
H
A
B
E
T
-
-
-
-
-
--
-
-
-
-
-
-
-
8
-
-
-
-
+
=
8
-
=
8
=
8
-
-
-
-
-
8
-
-
-
-
+
=
8
-
=
8
=
8
-
8
A
L
P
H
A
B
E
T
-
-
-
-
-
--
-
-
-
-
1
3
7
-
1
2
5
2
+
=
21
2+1
=
3
=
3
-
-
1
12
16
-
1
2
5
20
+
=
57
5+7
=
12
1+2
3
-
8
A
L
P
H
A
B
E
T
-
-
-
-
-
--
-
-
-
-
1
12
16
8
1
2
5
20
+
=
65
6+5
=
11
1+1
2
-
-
1
3
7
8
1
2
5
2
+
=
29
2+9
=
11
1+1
2
-
8
A
L
P
H
A
B
E
T
-
-
-
-
-
-
-
-
-
-
1
-
-
-
1
-
-
-
-
-
1
occurs
x
2
=
2
-
-
-
-
-
-
-
2
-
2
-
-
2
occurs
x
2
=
4
-
-
-
3
-
-
-
-
-
-
-
-
3
occurs
x
1
=
3
4
-
-
-
-
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
-
-
-
-
5
-
=
=
5
occurs
x
1
=
5
6
-
-
-
-
-
-
-
-
-
-
-
6
-
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
7
occurs
x
1
=
7
-
-
-
-
-
8
-
-
-
-
-
-
8
occurs
x
1
=
8
9
-
-
-
-
-
-
-
-
-
=
=
9
-
-
-
-
-
19
8
A
L
P
H
A
B
E
T
-
-
26
-
-
8
-
29
1+9
-
-
-
-
-
-
-
-
-
-
-
2+6
-
-
-
-
2+9
10
8
A
L
P
H
A
B
E
T
-
-
8
-
-
8
-
11
1+0
-
1
3
7
8
1
2
5
2
-
-
-
-
-
-
-
1+1
1
8
A
L
P
H
A
B
E
T
-
-
8
-
-
8
-
2

 

 

8
A
L
P
H
A
B
E
T
-
-
-
-
-
--
-
-
-
-
-
-
8
-
-
-
-
+
=
8
-
=
8
=
8
-
-
-
-
8
-
-
-
-
+
=
8
-
=
8
=
8
8
A
L
P
H
A
B
E
T
-
-
-
-
-
--
-
-
-
1
3
7
-
1
2
5
2
+
=
21
2+1
=
3
=
3
-
1
12
16
-
1
2
5
20
+
=
57
5+7
=
12
1+2
3
8
A
L
P
H
A
B
E
T
-
-
-
-
-
--
-
-
-
1
12
16
8
1
2
5
20
+
=
65
6+5
=
11
1+1
2
-
1
3
7
8
1
2
5
2
+
=
29
2+9
=
11
1+1
2
8
A
L
P
H
A
B
E
T
-
-
-
-
-
-
-
-
-
1
-
-
-
1
-
-
-
-
-
1
occurs
x
2
=
2
-
-
-
-
-
-
2
-
2
-
-
2
occurs
x
2
=
4
-
-
3
-
-
-
-
-
-
-
-
3
occurs
x
1
=
3
-
-
-
-
-
-
-
5
-
=
=
5
occurs
x
1
=
5
-
-
-
7
-
-
-
-
-
-
-
7
occurs
x
1
=
7
-
-
-
-
8
-
-
-
-
-
-
8
occurs
x
1
=
8
8
A
L
P
H
A
B
E
T
-
-
26
-
-
8
-
29
-
-
-
-
-
-
-
-
-
-
-
2+6
-
-
-
-
2+9
8
A
L
P
H
A
B
E
T
-
-
8
-
-
8
-
11
-
1
3
7
8
1
2
5
2
-
-
-
-
-
-
-
1+1
8
A
L
P
H
A
B
E
T
-
-
8
-
-
8
-
2

 

 

I

THAT

AM ALWAYS AM

 

 

THE DEATH OF GODS IN ANCIENT EGYPT

Jane B. Sellars 1992

Page 204

"The overwhelming awe that accompanies the realization, of the measurable orderliness of the universe strikes modern man as well. Admiral Weiland E. Byrd, alone In the Antarctic for five months of polar darkness, wrote these phrases of intense feeling:

Here were the imponderable processes and forces of the cosmos, harmonious and soundless. Harmony, that was it! I could feel no doubt of oneness with the universe. The conviction came that the rhythm was too orderly. too harmonious, too perfect to be a product of blind chance - that, therefore there must be purpose in the whole and that man was part of that whole and not an accidental offshoot. It was a feeling that transcended reason; that went to the heart of man's despair and found it groundless. The universe was a cosmos, not a chaos; man was as rightfully a part of that cosmos as were the day and night.10

Returning to the account of the story of Osiris, son of Cronos god of' Measurable Time, Plutarch takes, pains to remind the reader of the original Egyptian year consisting of 360 days.

Phrases are used that prompt simple mental. calculations and an attention to numbers, for example, the 360-day year is described as being '12 months of 30 days each'. Then we are told that, Osiris leaves on a long journey, during which Seth, his evil brother, plots with 72 companions to slay Osiris: He also secretly obtained the measure of Osiris and made ready a chest in which to entrap him.

The, interesting thing about this part of the-account is that nowhere in the original texts of the Egyptians are we told that Seth, has 72 companions. We have already been encouraged to equate Osiris with the concept of measured time; his father being Cronos. It is also an observable fact that Cronos-Saturn has the longest sidereal period of the known planets at that time, an orbit. of 30 years. Saturn is absent from a specific constellation for that length of time.

A simple mathematical fact has been revealed to any that are even remotely sensitive to numbers: if you multiply 72 by 30, the years of Saturn's absence (and the mention of Osiris's absence prompts one to recall this other), the resulting product is 2,160: the number of years required, for one 30° shift, or a shift: through one complete sign of the zodiac. This number multplied by the /Page205 / 12 signs also gives 25,920. (And Plutarch has reminded us of 12)

If you multiply the unusual number 72 by 360, a number that Plutarch mentions several times, the product will be 25,920, again the number of years symbolizing the ultimate rebirth.

This 'Eternal Return' is the return of, say, Taurus to the position of marking the vernal equinox by 'riding in the solar bark with. Re' after having relinquished this honoured position to Aries, and subsequently to the to other zodiacal constellations.

Such a return after 25,920 years is indeed a revisit to a Golden Age, golden not only because of a remarkable symmetry In the heavens, but golden because it existed before the Egyptians experienced heaven's changeability.

But now to inform the reader of a fact he or she may already know. Hipparaus did: not really have the exact figures: he was a trifle off in his observations and calculations. In his published work, On the Displacement of the Solstitial and Equinoctial Signs, he gave figures of 45" to 46" a year, while the truer precessional lag along the ecliptic is about 50 seconds. The exact measurement for the lag, based on the correct annual lag of 50'274" is 1° in 71.6 years, or 36in 25,776 years, only 144 years less than the figure of 25,920.

With Hipparchus's incorrect figures a 'Great Year' takes from 28,173.9 to 28,800 years, Incorrect by a difference of from 2,397.9 years to 3,024.

Since Nicholas Copernicus (AD 1473-1543) has always been credited with giving the correct numbers (although Arabic astronomer Nasir al-Din Tusi,11 born AD 1201, is known to have fixed the Precession at 50°), we may correctly ask, and with justifiable astonishment 'Just whose information was Plutarch transmitting'

AN IMPORTANT POSTSCRIPT

Of course, using our own notational system, all the important numbers have digits that reduce to that amazing number 9 a number that has always delighted budding mathematician.

Page 206

Somewhere along the way, according to Robert Graves, 9 became the number of lunar wisdom.12

This number is found often in the mythologies of the world. the Viking god Odin hung for nine days and nights on the World Tree in order to acquire the secret of the runes, those magic symbols out of which writing and numbers grew. Only a terrible sacrifice would give away this secret, which conveyed upon its owner power and dominion over all, so Odin hung from his neck those long 9 days and nights over the 'bottomless abyss'. In the tree were 9 worlds, and another god was said to have been born of 9 mothers.

Robert Graves, in his White Goddess, Is intrigued by the seemingly recurring quality of the number 72 in early myth and ritual. Graves tells his reader that 72 is always connected with the number 5, which reflects, among other things, the five Celtic dialects that he was investigating. Of course, 5 x 72= 360, 360 x 72= 25,920. Five is also the number of the planets known to the ancient world, that is, Saturn, Jupiter, Mars, Venus Mercury.

Graves suggests a religious mystery bound up with two ancient Celtic 'Tree Alphabets' or cipher alphabets, which as genuine articles of Druidism were orally preserved and transmitted for centuries. He argues convincingly that the ancient poetry of Europe was ultimately based on what its composers believed to be magical principles, the rudiments of which formed a close religious secret for centuries. In time these were-garbled, discredited and forgotten.

Among the many signs of the transmission of special numbers he points out that the aggregate number of letter strokes for the complete 22-letter Ogham alphabet that he is studying is 72 and that this number is the multiple of 9, 'the number of lunar wisdom'. . . . he then mentions something about 'the seventy day season during which Venus moves successively from. maximum eastern elongation 'to inferior conjunction and maximum western elongation'.13

Page 207

"...Feniusa Farsa, Graves equates this hero with Dionysus Farsa has 72 assistants who helped him master the 72 languages created at the confusion of Babel, the tower of which is said to be built of 9 different materials

We are also reminded of the miraculous translation into Greek of the Five Books of Moses that was done by 72 scholars working for 72 days, Although the symbol for the Septuagint is LXX, legend, according to the fictional letter of Aristeas, records 72. The translation was done for Ptolemy Philadelphus (c.250 BC), by Hellenistic Jews, possibly from Alexandra.14

Graves did not know why this number was necessary, but he points out that he understands Frazer's Golden Bough to be a a book hinting that 'the secret involves the truth that the Christian dogma, and rituals, are the refinement of a great body of primitive beliefs, and that the only original element in Christianity- is the personality of Christ.15

Frances A. Yates, historian of Renaissance hermetisma tells, us the cabala had 72 angels through which the sephiroth (the powers of God) are believed to be approached, and further, she supplies the information that although the Cabala supplied a set of 48 conclusions purporting to confirm the Christian religion from the foundation of ancient wisdom, Pico Della Mirandola, a Renaissance magus, introduced instead 72, which were his 'own opinion' of the correct number. Yates writes, 'It is no accident there are seventy-two of Pico's Cabalist conclusions, for the conclusion shows that he knew something of the mystery of the Name of God with seventy-two letters.'16

In Hamlet's Mill de Santillarta adds the facts that 432,000 is the number of syllables in the Rig-Veda, which when multiplied by the soss (60) gives 25,920" (The reader is forgiven for a bit of laughter at this point)

Thee Bible has not escaped his pursuit. A prominent Assyriologist of the last century insisted that the total of the years recounted
mounted in Genesis for the lifetimes of patriarchs from the Flood also contained the needed secret numbers. (He showed that in the 1,656.years recounted in the Bible there are 86,400 7 day weeks, and dividing this number yields / Page 208 / 43,200.) In Indian yogic schools it is held that all living beings exhale and inhale 21,600 times a day, .multiply this by 2 and again we have.the necessary 432 digits.

Joseph Campbell discerns the secret in the date set for the coming of Patrick to Ireland. Myth-gives this date-as.- the interest-
ing number of AD.432.18

Whatever one may think-of some of these number coincidences, it becomes. difficult to escape the suspicion that many signs (number and otherwise) -indicate that early man observed the results.. of the movement of Precession . and that the-.transmission of this information was .considered of prime importance.

'With the awareness of the phenomenon, observers would certainly have tried for its measure, and such an endeavour would
have constituted the construction-of a 'Unified Field Theory' for nothing .less than Creation itself. Once determined, it would have been information worthy of secrecy and worthy of the passing on to future adepts.

But one last word about mankind's romance with number coincidences.The antagonist in John Updike's novel, Roger's Version, is a computer hacker, who, convinced.,that scientific evidence of God's existence is accumulating, endeavours to prove it by feeding -all the available scientific information. into a comuter. In his search for God 'breaking, through', he has become fascinated by certain numbers that have continually been cropping up. He explains them excitedly as 'the terms of Creation':

"...after a while I noticed that all over the sheet there seemed to hit these twenty-fours Jumping out at me. Two four; two,four.Planck time, for instance, divided by the radiation constant yields a figure near eight times ten again to the negative twenty-fourth, and the permittivity of free space, or electric constant, into the Bohr radiusekla almost exactly six times ten to the negative twenty-fourth. On positive side, the electromagnetic line-structure constant times Hubble radius - that is, the size of the universe as we now perceive it gives us something quite close to ten to the twenty-fourth, and the strong-force constant times the charge on the proton produces two point four times ten to the negative eighteenth, for another I began to circle twenty-four wherever it appeared on the Printout here' - he held it up. his piece of striped and striped wallpaper, decorated / Page 209 / with a number of scarlet circles - 'you can see it's more than random.'19
This inhabitant of the twentieth century is convinced that the striking occurrences of 2 and 4 reveal the sacred numbers by which God is speaking to us.

So much for any scorn directed to ancient man's fascination with number coincidences. That fascination is alive and well, Just a bit more incomprehensible"

 

 

All about the planets in our Solar System. The nine planets that orbit the sun are (in order from the sun): Mercury,Venus, Earth, Mars, Jupiter, Saturn, ... www.enchantedlearning.com/subjects/astronomy/planets

Our solar system consists of the sun, eight planets, moons, dwarf planets, an asteroid belt, comets, meteors, and others. The sun is the center of our solar system; the planets, their moons, the asteroids, comets, and other rocks and gas all orbit the sun.

The nine planets that orbit the sun are (in order from the sun): Mercury,Venus, Earth, Mars, Jupiter, Saturn, Uranus, Neptune, and Pluto (a dwarf planet). A belt of asteroids (minor planets made of rock and metal) lies between Mars and Jupiter. These objects all orbit the sun in roughly circular orbits that lie in the same plane, the ecliptic (Pluto is an exception; it has an elliptical orbit tilted over 17° from the ecliptic).

 

 

THE

SUN RED SUN

 

 

-
RED
-
-
-
1
R
18
9
9
2
E+D
9
9
9
3
RED
27
18
18
-
-
2+7
1+8
1+8
3
RED
9
9
9

 

 

-
3
R
E
D
-
-
-
-
-
--
-
-
-
-
18
5
4
+
=
27
2+7
=
9
=
9
-
-
9
5
4
+
=
18
1+8
=
9
=
9
-
3
R
E
D
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
1
-
-
-
-
-
2
-
-
-
-
-
-
2
-
-
-
-
-
3
-
-
-
-
-
-
3
-
-
-
-
-
-
-
-
-
4
-
-
4
occurs
x
1
=
4
-
=
-
5
-
-
-
5
occurs
x
1
=
5
6
-
-
-
-
-
-
6
-
-
-
-
-
7
-
-
-
-
-
-
7
-
-
-
-
-
8
-
-
-
-
-
-
8
-
-
-
-
-
-
-
9
-
-
-
-
9
occurs
x
1
=
9
27
3
R
E
D
-
-
18
-
-
3
-
18
2+7
-
9
-
-
-
-
1+8
-
-
-
-
1+8
9
3
R
E
D
-
-
9
-
-
3
-
9

 

 

3
R
E
D
-
-
-
-
-
--
-
-
-
18
5
4
+
=
27
2+7
=
9
=
9
-
9
5
4
+
=
18
1+8
=
9
=
9
3
R
E
D
-
-
-
-
-
-
-
-
-
-
-
4
-
-
4
occurs
x
1
=
4
=
-
5
-
-
-
5
occurs
x
1
=
5
-
9
-
-
-
-
9
occurs
x
1
=
9
3
R
E
D
-
-
18
-
-
3
-
18
-
9
-
-
-
-
1+8
-
-
-
-
1+8
3
R
E
D
-
-
9
-
-
3
-
9

 

 

THE

SUN GOD

RE

 

-
2
R
E
-
-
-
-
-
--
-
-
-
-
18
5
+
=
23
2+3
=
5
=
5
-
-
9
5
+
=
14
1+4
=
5
=
5
-
2
R
E
-
-
-
-
-
-
-
-
1
-
-
-
-
-
1
-
-
-
-
-
2
-
-
-
-
-
2
-
-
-
-
-
3
-
-
-
-
-
3
-
-
-
-
-
4
-
-
-
-
-
4
-
-
-
-
-
-
=
-
5
-
-
5
occurs
x
1
=
5
6
-
-
-
-
-
6
-
-
-
-
-
7
-
-
-
-
-
7
-
-
-
-
-
8
-
-
-
-
-
8
-
-
-
-
-
-
-
9
-
-
-
9
occurs
x
1
=
9
31
2
R
E
-
-
14
-
-
2
-
14
3+1
-
9
-
-
-
1+4
-
-
-
-
1+4
4
2
R
E
-
-
5
-
-
2
-
5

 

 

2
R
E
-
-
-
-
-
--
-
-
-
18
5
+
=
23
2+3
=
5
=
5
-
9
5
+
=
14
1+4
=
5
=
5
2
R
E
-
-
-
-
-
-
-
-
=
-
5
-
-
5
occurs
x
1
=
5
-
9
-
-
-
9
occurs
x
1
=
9
2
R
E
-
-
14
-
-
2
-
14
-
9
-
-
-
1+4
-
-
-
-
1+4
2
R
E
-
-
5
-
-
2
-
5

 

 

-
9
A
L
C
H
E
M
I
S
T
-
-
-
-
-
--
-
-
-
-
-
-
-
8
-
-
9
1
-
+
=
18
1+8
=
9
=
9
-
-
-
-
-
8
-
-
9
19
-
+
=
36
3+6
=
9
=
9
-
9
A
L
C
H
E
M
I
S
T
-
-
-
-
-
--
-
-
-
-
1
3
3
-
5
4
-
-
2
+
=
18
1+8
=
9
=
9
-
-
1
12
3
-
5
13
-
-
20
+
=
54
5+4
=
9
=
9
-
9
A
L
C
H
E
M
I
S
T
-
-
-
-
-
--
-
-
-
-
1
12
3
8
5
13
9
19
20
+
=
90
9+0
=
9
=
9
-
-
1
3
3
8
5
4
9
1
2
+
=
36
3+6
=
9
=
9
-
9
A
L
C
H
E
M
I
S
T
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
1
-
-
-
1
occurs
x
2
=
2
-
-
-
-
-
-
-
-
-
-
2
-
-
2
occurs
x
1
=
2
-
-
-
3
3
-
-
-
-
-
-
-
-
3
occurs
x
2
=
6
-
-
-
-
-
-
-
4
-
-
-
-
-
4
occurs
x
1
=
4
-
-
-
-
-
-
5
-
-
-
-
=
-
5
occurs
x
1
=
5
6
-
-
-
-
-
-
-
-
-
-
-
-
6
-
-
-
-
-
7
-
-
-
-
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
8
occurs
x
1
=
8
-
-
-
-
-
-
-
-
9
-
-
=
-
9
occurs
x
1
=
9
13
9
A
L
C
H
E
M
I
S
T
-
-
32
-
-
9
-
36
1+3
-
-
-
-
-
-
-
9
-
-
-
-
3+2
-
-
-
-
3+6
4
9
A
L
C
H
E
M
I
S
T
-
-
5
-
-
9
-
9
-
-
1
3
3
8
5
4
9
1
2
-
-
-
-
-
-
-
-
4
9
A
L
C
H
E
M
I
S
T
-
-
5
-
-
9
-
9

 

 

9
A
L
C
H
E
M
I
S
T
-
-
-
-
-
--
-
-
-
-
-
-
8
-
-
9
1
-
+
=
18
1+8
=
9
=
9
-
-
-
-
8
-
-
9
19
-
+
=
36
3+6
=
9
=
9
9
A
L
C
H
E
M
I
S
T
-
-
-
-
-
--
-
-
-
1
3
3
-
5
4
-
-
2
+
=
18
1+8
=
9
=
9
-
1
12
3
-
5
13
-
-
20
+
=
54
5+4
=
9
=
9
9
A
L
C
H
E
M
I
S
T
-
-
-
-
-
--
-
-
-
1
12
3
8
5
13
9
19
20
+
=
90
9+0
=
9
=
9
-
1
3
3
8
5
4
9
1
2
+
=
36
3+6
=
9
=
9
9
A
L
C
H
E
M
I
S
T
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
1
-
-
-
1
occurs
x
2
=
2
-
-
3
3
-
-
-
-
-
-
-
-
3
occurs
x
2
=
6
-
-
-
-
-
-
4
-
-
-
-
-
4
occurs
x
1
=
4
-
-
-
-
-
5
-
-
-
-
=
-
5
occurs
x
1
=
5
-
-
-
-
8
-
-
-
-
-
-
-
8
occurs
x
1
=
8
-
-
-
-
-
-
-
9
-
-
=
-
9
occurs
x
1
=
9
9
A
L
C
H
E
M
I
S
T
-
-
32
-
-
9
-
36
-
-
-
-
-
-
-
9
-
-
-
-
3+2
-
-
-
-
3+6
9
A
L
C
H
E
M
I
S
T
-
-
5
-
-
9
-
9
-
1
3
3
8
5
4
9
1
2
-
-
-
-
-
-
-
-
9
A
L
C
H
E
M
I
S
T
-
-
5
-
-
9
-
9

 

 

T
=
2
3
THE
33
15
6
L
=
3
3
LAW
36
9
9
O
=
6
2
OF
21
12
3
C
=
3
5
CAUSE
49
13
4
A
=
1
3
AND
19
10
1
E
=
5
6
EFFECT
45
27
9
-
-
22
22
First Total
203
86
32
-
-
2+2
2+2
Add to Reduce
2+0+3
8+6
3+2
=-
-
4
4
Second Total
5
14
5
-
-
-
-
Reduce to Deduce
-
1+4
-
-
-
4
4
Essence of Number
5
5
5

 

 

IN SEARCH OF EXTRA TERRESTRIALS

Unsolved UFO sightings... strange secrets of the moon... new evidence that alien astronauts are exploring the earth

Alan Landsburg 1976

Page 79

The words of J. B. S. Haldane came back to haunt me. He once wrote, "Now my suspicion is that the universe is not only queerer than we suppose, but queerer than we can suppose. I suspect that there are more things in heaven and earth than are dreamed of in any philosophy. That is the reason why I have no philosophy myself, and must be my excuse for dreaming.

 

 

 

- KRISHNA - - -
- K 11 2 2
- R 18 9 9
- I 9 9 9
- S+H 27 18 9
- N+A 15 6 6
7 KRISHNA - - -

 

 

WATCHING THE TREE

Adeline Yen Mah

A Chinese daughter reflects on happiness spiritual beliefs and universal wisdom

Page 156

..." Turn your paper around and look at the word che from a different angle. Does it not look like a cart with a wheel on each side and an axle running down the middle?
'In future, when you look at any Chinese word, keep in mind the phrase Zi xing cang li (Chinese symbols omitted) (Hidden logic within the shape of words). Li means logic, reason, truth and principle. Dissect each word and search for the li represented by the characters.
'For example, how we Chinese regard the ant might be seen by looking at the word for "ant" (omitted) (yi). On the left is (omitted) which means "insect". On the right is (omitted) which means "justice, loyalty, relationship and unselfishness".'
Of all the animals, only we humaus are endowed with the ability to communicate through language. Described by philos­ophers as a 'mirror of man's mind', language reflects the essence of our perceptions and concepts. We use it to clarify our thoughts, fee!ings or ideas and express them to others.
Ideas define how we perceive reality. At first glance, having ideas may seem to be a natural function separate from the domain of language. Indeed, in some instances, it is. Although it is mainly through words that we express our ideas, it is by no means the only way.
Emotional and spiritual concepts are probably best conveyed by music, art, meditation or physical disciplines such as dance, qi gong, tai chi or yoga. A skilful artist is able to erase the boundary between observation, feeling and expression, thereby creating a conduit directly to the mind of the beholder.

Page 156

Ideas in mathematics, however, are better interpreted by a special numerical 'alphabet' that is able to represent an infinite variety of concepts with a small and simple assemblage of symbols. Galileo wrote,

Philosophy is written in that great book which ever lies before our eyes - I mean the universe. But we cannot understand it [the universe 1 if we do not first learn the languagc and grasp the symbols in which it is written. This book [of the universe] is written in the mathematical language, and the symbols are triangles, circles, and other geometrical figures, without whose help it is impossible to comprehend a single word of it, without which one wanders in vain through a dark labyrinth

The way in which we think - and the degree of sophistication of the culture we create - is highly dependent on our vocabulary. The importance of mathematics in the development of science was recognised by the Chincse only relatively recently, and the Hindu-Arabic number system was not adopted or taught at schools in China until the twentieth century. Yet according to Lconardo da Vinci, 'a science is perfect to the degree that it is mathcmatical'. In the 1880s, when my grandfather was a boy, numbers were still being written in Chinese characters with a brush. Besides being cumbersome and time-consuming, the traditional Chinese method of recording numbers lacked two vital components: positional value and the symbol zero.

When my son Roger was seven years old, I gave him a record called Multiplication Rock, which he loved. Morning, noon and night he would play it over and ovcr, driving our whole / Page 157 / family crazy with the same tunes, same beat, same words. One of the songs was named 'My Hero Zero'. It went something like this:

My hero Zero,
When you stand to the right of the number one
The number becomes ten
;
When you stand to the right of the number ten
The number beeomes one hundred
;
When you stand to the right of the number one hundred The number becomes one thousand.

Roger loved the song so much that, for his eighth birthday, I wrote him a short story featuring his hero Zero (dressed in a bright red military uniform) coming to the rescue of all the other nine numbers which had moeked and belittled him for being of no value.
In a way, this story symbolises the reason why China fell behind the west in mathematics and science. The symbol zero,
invented in India in the ninth century and adopted as part of the Hindu-Arabic number system, is indeed very much a hero. However, zero's value was never truly recognized by my Chinese ancestors before the twentieth century.
For one thing, zero is different from any other number. Like the mysterious, ineffable tao in Lao Zi's Tao Te Ching, zero

. . . resembles an empty bowl

Which, while being used, can never be filled.

Bottomless, it seems to be the source of everything.

Blunting all sharpness, / Page 58 /

Unravelling all complications,

Harmonising all glare,

Uniting the world into common dust.

Hidden and invisible,

Yet it appears to exist.

I know not whose offspring it is;

It looks like the ancestor of all.

Before its invention, zero played a hidden role as a blank space on the abacus. Its incarnation as a symbol (and its establishment as a place-holder) is what gave zero its unique power aud status. I have been fascinated by zero ever sincc I studied it as a schoolgirl in Hong Kong. Trying to discover the logic hidden within its shape (zi xing cang li), [ became bewitched and enchanted. I was taught that adding a number to zero or subtracting zero from a number changcd nothing. In such cases, zero counted for naught. however, any number multiplied by zero became zero itself, whereas any number divided by zero became infinity. I remember being thrilled by zero's paradoxical powers, seemingly so insignificant. To me at the age of twelve, zero and infinity, like yin and yang, or nothing and eternity, appeared to represent the two opposite ends of the universe. Between them, they held all the secrets of a magical world.
My feelings towards zero have not changed over the years. Like the tao, zero will always remain enigmatic and beautiful.
Indian astronomical tables were first translated into Arabic in Baghdad and later into Latin. The great scholar and intellectual Pope Silvester II (who was pontiff for only four years. from AD 999 to 1003 was one of tbe earliest proponents of these numbers. but it was Leonardo Fibonacci of Pisa (1170-1230) who, in his book Liber Abace. first pointed out zero's / Page 160 / unique significance. He also noted that the ten Hindu-Arabic numbers (987654321 and zero) possess the ability to express an infinite variety of numbers.
Four centuries later. Leibniz. while reading the I Ching. recognised that instead of using ten numbers. any number can also be written by using only zero and 1. This is the binary (base 2) system of mathematics that is used in computers today. To Leibniz. one stood for God. zero stood for the void and binary mathematics symbolised the creation of the universe out of nothing (Creation ex nihila). In 1703 he published an article in the French Academy of Sciences discussing the relationship between binary mathematics and the I Ching. His correspondence with the Jesuit missionaries Bouvet. Foucquet and Gaubil showed an intense desire to learn from Chinese thought and philosophy.
The advantages of using Hindu-Arabic numerals were so manifest that they gradually replaced all other number systems. They have now been accepted internationally as the basic 'alphabet' in the language of mathematics, called by some the 'one and only truly universal language' . Though the same numbers and mathematical symbols are pronounced differently in different countries, their meanings remain the same throughout the world. This has greatly facilitated the advancement and exchange of scientific knowledge.
As mentioned before. the invention of zero simultaneously introduced the other key concept that produced such a revol­ution in mathematical thought. That concept is known as 'position'.
The great eighteenth-century mathematician Laplace said of position, 'The idea is so simple that this very simplicity is the reason for our not being sulliciently aware how much admiration it deserves.'
160

unique significance. He also noted that the ten Hindu-Arabic numbers (987654321 and zero) possess the ability to express an infinite variety of numbers.
Four centuries later, Leibniz, while reading the I Chiny, recognised that, instead of using ten numbers, any number can also be written by using only zero and 1. This is the binary (base 2) system of mathematics that is used in com­puters today. To Leibniz, one stood for God, zero stood for the void and binary mathematics symbolised the creation of the universe out of nothing (Creation ex nibilo). In 1703 he published an article in the French Academy of Sciences dis­cussing the relationship between binary mathematics and the I Chiny, His correspondence with the Jesuit missionaries Bouvet, Foucquet and Gaubil showed an intense desire to learn from Chinese thought and philosophy,
The advantages of using Hindu-Arabic numerals were so manifest that they gradually replaced all other number systems. They have now been accepted internationally as the basic 'alphabet' in the language of mathematics, called by some the 'one and only truly universal language'. Though the same numbers and mathematical symbols are pronounced differently in different countries, their meanings remain the same throughout the world. This has greatly facilitated the advancement and exchange of scientific knowledge.
As mentioned before. the invention of zero simultaneously introduced the other key concept that produced such a revol­ution in mathematical thought. That concept is known as 'position' .
The great eighteenth-century mathematician Laplace said of position, 'The idea is so simple that this very simplicity is the reason for our not being sufliciently aware how much admiration it deserves,'
160

These two inventions (positional value of a digit and the symbol for zero) are considered by many to be among the most important developments in mathematics in the last 3000 years. Zero allows every number to be put in its rightful place. The number 2 in front of three zeros (2000) has an entirely difTerent value from the same number 2 in front of six (2.000,000) or nine (2,000,000,000) zeros. Each given number could be considered to have two values: a fundamen­tal value indicated by the isolated numeral itself. and a place value dependent on the numeral's location within the sequence of digits used to express a particular number.
China invented the abacus (swm pal! ~~) or counting board in the sixth century BC and continued to use it for the next 2500 years. There is an implied understanding of both positional value and the concept of zero whenever a number is 'registered' on the abacus. For instance, the number lOO}
involves placing a single disc in the fourth box from the right, leaving the third and second boxes empty to signify zeros. and putting another single disc in the first box. However. when this same number was written down as Chinese charac­ters, it was transcribed as yi qial! yi - 'f - (onc thousand one).
But like old Roman numerals. the three words yi (lian yi possess neither place value nor the symbol for zero. This meant that Chinese mathematicians were unable to transpose numbers on to paper quickly and easily for accurate calcu­lation. Mathematical thought lacked an adequate alphabet for expression. progression or development. As a result, calcu­lus was never invented, the development of science was hin­dered and China fell behind the west in technology.*
. Note: According to Robert Temple in Tile Cm;us of CIIi/1lI (l9X6), the zero symhol orst appeared in print in China in 1247. However. the Chinese were secretive and seldom puhlished their work. It was also traditional not to reveal step-by-step calculations in solving mathematical problems.
J61

If one compares the writings of Marco Polo (1254-1324), describing the Yuan dynasty, with those of Matteo Ricci (1552-1610), who was in China during the Ming dynasty,
the differences are astonishing. Marco Polo's The Book of
Marco Polo is tilled with the might, power and marvels (print­ing, paper money, grand canals) of a rich and amazingly advanced country, while Matteo Ricc!' s China in the Sixteenth Century describes a nation ignorant of physics, geometry and astronomy; one whose people suffered from illiteracy and superstition and practised foot-binding and female infanticide. Far from being in awe of his host-country, Ricci was attracting potential converts (including some of the best and brightest scholar-mandarins) by dazzling them with Euro­pean clocks, prisms, telescopes, globes, maps, paintings and books on mathematics and astronomy. In a period of less than 300 years the west had caught up with and surpassed China in science and technology.
During the summer of 1951, when I was thirteen, my stepmother allowed me to come home for a few days to recuperate from pnellmonia (see page 9°). My brother James had just escaped from China to Hong Kong and was sharing a room with my grandfather. They placed a eot bebNeen their two beds and the three of us would talk deep into the night, with Jamcs and me bombarding Ye Ye with questions about his past. His life as a boy in the city of Nantao, Shanghai, during the Qing dynasty fascinated me.
'V/hat was it like, wearing a queue?' I asked one night.
'My older brothers used to tease me by tying my queue to
a bed post when I was sleeping. I always hated my hairstyle but the queue was mandated by the Qing emperors and dis­
162

obedicnce meant dcath by bchcading. The only permitted ;dlcrnativc was to shave off all the hair on my head and I soon did so.'
'What was Father like as a young man?' James said.
'He was so intelligent! I remember when he first joined my
finn, Hwa Chong Hong, at eighteen. He had just come to Tianjin from Shanghai and was with us for barely three months when our boss, K. C. Li, called me into his office. "This son of yours is rcally something!" he exclaimed. "In less than three months he has already cleared up our messy accounts and caught the thief in our midst."
'In those days, accounts werc added, subtracted, multiplied or dividcd only by nsing the abacus. ':' Now the abacus is a wonderful instrument, but there is no written record of the steps a person goes throngh in arriving at his final number. In fact, it is traditional in China not to write down the sequence of calculations one goes through in solving mathcmatical prob­lems. What your father did was to teach everyone the foreigners' number system and insist that everyone write down his calcu­lations on paper one step at a time.
'For over two thousand years additions, subtractions, multi­plications and divisions involving large numbers could only be carried out on the abacus because written Chinese numbers contain neithcr zcro nor position. After learning the Hindu­Arabic numbers, young c1erks at our firm were successfully challenging traditional abacists [those using the abacus] in their daily calculations. Not only were they fast and accurate, these
, It is possible, but highly cumbersome. to do mathematical calculations on paper while using Chinese characters alone. Until the adoption of the Hindu-Arabic number system. almost all calculations were carried out on the abacus in China out of necessity. not preference.
163

 

-
3
T
A
O
-
-
-
-
-
--
-
-
-
-
-
-
6
+
=
6
-
=
6
=
5
-
-
-
-
15
+
=
15
1+5
=
6
=
6
-
3
T
A
O
-
-
-
-
-
--
-
-
-
-
2
1
-
+
=
3
-
=
3
=
3
-
-
20
1
-
+
=
21
2+1
=
3
=
3
-
3
T
A
O
-
-
-
-
-
--
-
-
-
-
20
1
15
+
=
36
3+6
=
9
=
9
-
-
2
1
6
+
=
9
-
=
9
=
9
-
3
T
A
O
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
1
occurs
x
1
=
1
-
-
2
-
-
-
-
2
occurs
x
1
=
2
3
-
-
-
-
-
-
3
-
-
-
-
-
4
-
-
-
-
-
-
4
-
-
-
-
-
5
-
-
-
-
-
-
5
-
-
-
-
-
-
-
-
-
6
-
-
6
occurs
x
1
=
6
7
-
-
-
-
-
-
7
-
-
-
-
-
8
-
-
-
-
-
-
8
-
-
-
-
-
9
-
-
-
-
-
-
9
-
-
-
-
-
36
3
T
A
O
-
-
9
-
-
3
-
9
3+6
-
-
-
-
-
-
-
-
-
-
-
-
9
3
T
A
O
-
-
9
-
-
3
-
9

 

 

3
T
A
O
-
-
-
-
-
--
-
-
-
-
-
6
+
=
6
-
=
6
=
5
-
-
-
15
+
=
15
1+5
=
6
=
6
3
T
A
O
-
-
-
-
-
--
-
-
-
2
1
-
+
=
3
-
=
3
=
3
-
20
1
-
+
=
21
2+1
=
3
=
3
3
T
A
O
-
-
-
-
-
--
-
-
-
20
1
15
+
=
36
3+6
=
9
=
9
-
2
1
6
+
=
9
-
=
9
=
9
3
T
A
O
-
-
-
-
-
-
-
-
-
-
1
-
-
-
1
occurs
x
1
=
1
-
2
-
-
-
-
2
occurs
x
1
=
2
-
-
-
6
-
-
6
occurs
x
1
=
6
3
T
A
O
-
-
9
-
-
3
-
9
-
-
-
-
-
-
-
-
-
-
-
-
3
T
A
O
-
-
9
-
-
3
-
9

 

 

5
CHINA
35
26
8

 

 

-
5
C
H
I
N
A
-
-
-
-
-
--
-
-
-
-
-
8
9
5
-
+
=
22
2+2
=
4
-
4
-
-
-
8
9
14
-
+
=
31
3+1
=
4
-
4
-
5
C
H
I
N
A
-
-
-
-
-
-
-
-
-
-
3
-
-
-
1
+
=
4
-
=
4
-
4
-
5
C
H
I
N
A
-
-
-
-
-
-
-
-
-
-
3
8
9
14
1
+
=
35
3+5
=
8
-
8
-
-
3
8
9
5
1
+
=
26
2+6
=
8
-
8
-
5
C
H
I
N
A
T
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
1
occurs
x
1
=
1
2
 
-
-
-
-
-
-
-
2
-
-
-
-
-
-
-
3
-
-
-
-
-
-
3
occurs
x
1
=
3
4
 
-
-
-
-
-
-
-
4
-
-
-
-
-
-
 
-
-
-
5
-
-
-
5
occurs
x
1
=
5
6
 
-
-
-
-
-
-
-
6
-
-
-
-
-
7
 
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
8
-
-
-
-
-
8
occurs
x
1
=
8
-
-
-
-
9
-
-
   
9
occurs
x
1
=
9
19
5
C
H
I
N
A
-
-
26
-
-
5
-
26
1+9
-
-
-
9
-
-
-
-
2+6
-
-
-
-
2+6
10
5
C
H
I
N
A
-
-
8
-
-
5
-
8
1+0
-
3
8
9
5
1
-
-
-
-
-
-
-
-
1
5
C
H
I
N
A
-
-
8
-
-
5
-
8

 

 

-
5
C
H
I
N
A
-
-
-
-
-
--
-
-
-
-
-
8
9
5
-
+
=
22
2+2
=
4
-
4
-
-
-
8
9
14
-
+
=
31
3+1
=
4
-
4
-
5
C
H
I
N
A
-
-
-
-
-
-
-
-
-
-
3
-
-
-
1
+
=
4
-
=
4
-
4
-
5
C
H
I
N
A
-
-
-
-
-
-
-
-
-
-
3
8
9
14
1
+
=
35
3+5
=
8
-
8
-
-
3
8
9
5
1
+
=
26
2+6
=
8
-
8
-
5
C
H
I
N
A
T
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
1
occurs
x
1
=
1
-
3
-
-
-
-
-
-
3
occurs
x
1
=
3
-
-
-
5
-
-
-
5
occurs
x
1
=
5
-
-
8
-
-
-
-
-
8
occurs
x
1
=
8
-
-
-
-
9
-
-
9
occurs
x
1
=
9
19
5
C
H
I
N
A
-
-
26
-
-
5
-
26
1+9
-
-
-
9
-
-
-
-
2+6
-
-
-
-
2+6
10
5
C
H
I
N
A
-
-
8
-
-
5
-
8
1+0
-
3
8
9
5
1
-
-
-
-
-
-
-
-
1
5
C
H
I
N
A
-
-
8
-
-
5
-
8

 

 

5
CHINA
35
26
8
6
CHINA'S
54
27
9

 

 

-
6
C
H
I
N
A
S
-
-
-
-
-
--
-
-
-
-
-
8
9
5
-
1
+
=
23
2+3
=
5
-
5
-
-
-
8
9
14
-
19
+
=
50
5+0
=
5
-
5
-
6
C
H
I
N
A
S
-
-
-
-
-
-
-
-
-
-
3
-
-
-
1
-
+
=
4
-
=
4
-
4
-
6
C
H
I
N
A
S
-
-
-
-
-
-
-
-
-
-
3
8
9
14
1
19
+
=
54
5+4
=
9
-
9
-
-
3
8
9
5
1
1
+
=
27
2+7
=
9
-
9
-
6
C
H
I
N
A
S
T
-
-
-
-
-
-
-
-
-
-
-
-
-
1
1
-
-
1
occurs
x
2
=
2
2
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
-
3
-
-
-
-
-
-
-
3
occurs
x
1
=
3
4
-
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
5
-
-
-
-
5
occurs
x
1
=
5
6
-
-
-
-
-
-
-
-
6
-
-
-
-
-
7
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
8
occurs
x
1
=
8
-
-
-
-
9
-
-
-
9
occurs
x
1
=
9
19
6
C
H
I
N
A
S
-
-
26
-
-
6
-
27
1+9
-
-
-
9
-
-
-
-
-
2+6
-
-
-
-
2+7
10
6
C
H
I
N
A
S
-
-
8
-
-
6
-
9
1+0
-
3
8
9
5
1
1
-
-
-
-
-
-
-
-
1
6
C
H
I
N
A
S
-
-
8
-
-
6
-
9

 

 

6
C
H
I
N
A
S
-
-
-
-
-
--
-
-
-
-
8
9
5
-
1
+
=
23
2+3
=
5
-
5
-
-
8
9
14
-
19
+
=
50
5+0
=
5
-
5
6
C
H
I
N
A
S
-
-
-
-
-
-
-
-
-
3
-
-
-
1
-
+
=
4
-
=
4
-
4
6
C
H
I
N
A
S
-
-
-
-
-
-
-
-
-
3
8
9
14
1
19
+
=
54
5+4
=
9
-
9
-
3
8
9
5
1
1
+
=
27
2+7
=
9
-
9
6
C
H
I
N
A
S
T
-
-
-
-
-
-
-
-
-
-
-
-
1
1
-
-
1
occurs
x
2
=
2
3
-
-
-
-
-
-
-
3
occurs
x
1
=
3
-
-
-
5
-
-
-
-
5
occurs
x
1
=
5
-
8
-
-
-
-
-
-
8
occurs
x
1
=
8
-
-
-
9
-
-
-
9
occurs
x
1
=
9
6
C
H
I
N
A
S
-
-
26
-
-
6
-
27
-
-
-
9
-
-
-
-
-
2+6
-
-
-
-
2+7
6
C
H
I
N
A
S
-
-
8
-
-
6
-
9
-
3
8
9
5
1
1
-
-
-
-
-
-
-
-
6
C
H
I
N
A
S
-
-
8
-
-
6
-
9

 

 

5
CHINA
35
26
8
6
CHINA'S
54
27
9
7
CHINESE
63
36
9

 

 

CHINESE
-
-
-
2
CH
11
11
2
1
I
9
9
9
4
NESE
43
16
7
7
CHINESE
63
36
18
-
-
6+3
3+6
2+7
7
CHINESE
9
9
9

 

 

-
KING CHAO
-
-
-
4
KING
41
23
5
4
CHAO
27
18
9
8
KING CHAO
68
41
14
-
-`
6+8
4+1
1+4
8
KING CHAO
14
5
5
-
-`
1+4
-
-
8
KING CHAO
5
5
5

 

 

6
KUO-YIU
102
30
3

 

 

4
KING
41
23
5
4
CHOU
47
20
2
2
OF
21
12
3
3
CHU
32
14
5
13
First Total
141
69
15
1+3
Add to Reduce
1+4+1
6+9
1+5
4
Second Total
6
15
6
-
Reduce to Deduce
=
1+5
-
4
Essence of Number
6
6
6

 

 

-
4
C
H
A
O
-
-
-
-
-
--
-
-
-
-
-
8
-
6
+
=
14
1+4
=
5
=
5
-
-
-
8
-
15
+
=
23
2+3
=
5
=
5
-
4
C
H
A
O
-
-
-
-
-
--
-
-
-
-
3
-
1
-
+
=
4
-
=
4
=
4
-
4
C
H
A
O
-
-
-
-
-
--
-
-
-
-
3
8
1
15
+
=
27
2+7
=
9
=
9
-
-
3
8
1
6
+
=
18
1+8
=
9
=
9
-
4
C
H
A
O
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
1
occurs
x
1
=
1
2
-
-
--
--
--
--
--
2
--
--
--
--
--
-
-
3
-
-
-
-
-
3
occurs
x
1
=
3
4
-
-
--
--
--
--
--
4
--
--
--
--
--
5
-
-
--
--
--
--
--
5
--
--
--
--
--
-
-
-
-
-
6
-
-`
6
occurs
x
1
=
6
7
-
-
--
--
--
--
--
7
--
--
--
--
--
-
-
-
8
-
-
-
-
8
occurs
x
1
=
8
9
-
-
--
--
--
--
--
9
--
--
--
--
--
27
4
C
H
A
O
-
-
18
-
-
4
-
18
2+7
-
-
-
-
-
-
-
1+8
-
-
-
-
1+8
9
4
C
H
A
O
-
-
9
-
-
4
-
9

 

 

4
C
H
A
O
-
-
-
-
-
--
-
-
-
-
8
-
6
+
=
14
1+4
=
5
=
5
-
-
8
-
15
+
=
23
2+3
=
5
=
5
4
C
H
A
O
-
-
-
-
-
--
-
-
-
3
-
1
-
+
=
4
-
=
4
=
4
4
C
H
A
O
-
-
-
-
-
--
-
-
-
3
8
1
15
+
=
27
2+7
=
9
=
9
-
3
8
1
6
+
=
18
1+8
=
9
=
9
4
C
H
A
O
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
1
occurs
x
1
=
1
-
3
-
-
-
-
-
3
occurs
x
1
=
3
-
-
-
-
6
-
-`
6
occurs
x
1
=
6
-
-
8
-
-
-
-
8
occurs
x
1
=
8
-
-
--
--
--
--
--
9
--
--
--
--
--
4
C
H
A
O
-
-
18
-
-
4
-
18
-
-
-
-
-
-
-
1+8
-
-
-
-
1+8
4
C
H
A
O
-
-
9
-
-
4
-
9

 

 

-
MAO-TSE
-
-
-
3
MAO
29
11
2
3
TSE
44
17
8
6
MAO-TSE
73
28
10
-
-`
7+3
2+8
1+0
6
MAO-TSE
10
10
1
-
-`
1+0
1+0
-
6
MAO-TSE
1
1
1

 

 

-
CHANG TY
-
-
-
5
CHANG
33
24
6
2
TY
45
9
9
7
CHANG TY
78
33
15
-
-`
7+8
3+3
1+5
7
CHANG TY
15
6
6
-
-`
1+5
-
-
7
CHANG TY
6
6
6

 

 

6
TCHANG
53
26
8
3
LHY
45
18
9

 

 

4
MIAO
38
20
2

 

 

4
NINE
42
24
6
2
LI
21
12
3
6
Add to Reduce
63
36
9
-
Reduce to Deduce
6+3
3+6
-
6
Essence of Number
9
9
9

 

 

-
HUA-NON-TZU
- - -
3
HUA
30
12
3
3
NON
43
16
7
3
TZU
67
13
4
9
HUA-NON-TZU
140
41
14
-
-`
1+4+0
4+1
1+4
9
HUA-NON-TZU
5
5
5

 

 

3
LIU-
42
15
6
3
SHI
36
18
9
4
CHUN
46
19
1
4
CHIU
41
23
5
18
First Total
165
75
21
1+8
Add to Reduce
1+6+5
7+5
2+1
9
Second Total
12
12
3
-
Reduce to Deduce
1+2
1+2
-
9
Essence of Number
3
3
3

 

 

6
CHUANG
54
27
9
3
TZU
67
13
4
9
Add to Reduce
121
40
13
-
Reduce to Deduce
1+2+1
4+0
1+3
9
Essence of Number
4
4
4

 

 

8
IMPERIAL
83
47
2
6
PALACE
38
20
2

 

 

14
IMPERIAL PALACE
121
67
4
17
THE IMPERIAL PALACE
154
82
1

 

 

3
RED
27
18
9

 

 

3
TZU
67
13
4
2
YU
46
10
1
5
Add to Reduce
113
23
5
-
Reduce to Deduce
1+1+3
2+3
1+3
5
Essence of Number
5
5
5

 

 

-
EMPEROR YAO
-
-
-
7
EMPEROR
90
45
9
3
YAO
41
14
5
10
EMPEROR YAO
131
59
14
1+0
-`
1+3+1
5+9
1+4
1
EMPEROR YAO
5
14
5
-
-`
-
1+4
-
1
EMPEROR YAO
5
5
5

 

 

-
HENG-O
- - -
4
HENG
34
7
7
1
O
15
6
6
5
HENG-O
49
13
13
-
-`
4+9
1+3
1+3
5
HENG-O
13
4
4
-
-`
1+3
-
-
5
HENG-O
4
4
4

 

 

5
HENG-O
49
13
4
5
TZU-YU
113
23
5
10
Add to Reduce
162
36
9
1+0
Reduce to Deduce
1+6+2
3+6
1+3
1
Essence of Number
9
9
9

 

 

4
HSIA
-
-
-
1
H+S
27
18
9
2
I
9
9
6
2
A
1
1
1
4
HSIA
37
28
19
   
3+7
2+8
1+9
4
HSIA
10
10
10
   
1+0
1+0
1+0
4
HSIA
1
1
1

 

 

3
YIN
-
-
-
1
Y
25
7
7
2
I
9
9
6
2
N
14
5
5
3
YIN
48
21
21
   
4+8
2+1
2+1
3
YIN
12
3
3
   
1+2
-
-
3
YIN
3
3
3

 

 

6
TZU YU
113
23
5
-
SHEN I
-
-
-
2
S+H
27
18
9
2
E+N
19
10
1
1
I
9
9
9
5
SHEN I
55
37
19
-
-`
5+5
3+7
1+9
5
SHEN I
10
10
10
-
-`
1+0
1+0
1+0
5
SHEN I
1
1
1

 

 

4
CHOU
-
-
-
1
C+H
11
2
2
2
O+U
36
9
9
4
CHOU
47
11
11
-
-
4+7
1+1
1+1
4
CHOU
11
2
2
-
-
1+1
-
-
4
CHOU
2
2
2

 

 

8
TIAN'AMEN
77
32
5
6
SQUARE
81
27
9
14
First Total
158
59
14
1+4
Add to Reduce
1+5+8
5+9
1+4
5
Second Total
14
14
5
-
Reduce to Deduce
1+4
1+4
-
5
Essence of Number
5
5
5

 

 

8
TIAN'AMEN
77
32
5
4
GATE
33
15
6
12
First Total
110
47
11
1+2
Add to Reduce
1+1+0
4+7
1+1
3
Second Total
2
11
2
-
Reduce to Deduce
-
1+1
-
3
Essence of Number
2
2
2

 

 

4
TIAN'
44
17
8
4
AMEN
33
15
6
8
First Total
77
32
14
-
Add to Reduce
7+7
3+2
1+4
8
Second Total
14
5
5
-
Reduce to Deduce
1+4
-
-
8
Essence of Number
5
5
5

 

 

4
NAME
33
15
6
4
TIAN
44
17
8

 

 

Yin and yang

From Wikipedia, the free encyclopedia

YIN-YANG
For information about (and other uses of) the symbol ☯, see Taijitu and Taiji (philosophy).

This article contains Chinese text. Without proper rendering support, you may see question marks, boxes, or other symbols instead of Chinese characters.

Part of a series on

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In Chinese philosophy, the concept of yin-yang (simplified Chinese: 阴阳; traditional Chinese: 陰陽; pinyin: yīnyáng), which is often called "yin and yang",[1][2][3][4] is used to describe how seemingly opposite or contrary forces are interconnected and interdependent in the natural world; and, how they give rise to each other as they interrelate to one another. Many natural dualities (such as light and dark, high and low, hot and cold, fire and water, life and death, and so on) are thought of as physical manifestations of the yin-yang concept. The concept lies at the origins of many branches of classical Chinese science and philosophy, as well as being a primary guideline of traditional Chinese medicine,[5] and a central principle of different forms of Chinese martial arts and exercise, such as baguazhang, taijiquan (t'ai chi), and qigong (Chi Kung) and of course I Ching.

Yin and yang can be thought of as complementary (instead of opposing) forces interacting to form a dynamic system in which the whole is greater than the parts. Everything has both yin and yang aspects, (for instance shadow cannot exist without light). Either of the two major aspects may manifest more strongly in a particular object, depending on the criterion of the observation.

In Taoist metaphysics, good-bad distinctions and other dichotomous moral judgments are perceptual, not real; so, yin-yang is an indivisible whole. In the ethics of Confucianism on the other hand, most notably in the philosophy of Dong Zhongshu, (c. 2nd century BC) a moral dimension is attached to the yin-yang idea.[6]

The concept of yin and yang is often symbolized by various forms of the Taijitu symbol, for which it is probably best known in Western cultures.

Contents [hide]
1 Nature
2 Toponymy
3 Symbolism and importance 3.1 I Ching
3.2 Taijitu
3.3 Taijiquan

4 See also
5 References
6 External links

Nature[edit]

In Daoist philosophy, dark and light, yin and yang, arrive in the Dàodéjīng (道德經) at chapter 42.[7] It becomes sensible from an initial quiescence or emptiness (wuji, sometimes symbolized by an empty circle), and continues moving until quiescence is reached again. For instance, dropping a stone in a calm pool of water will simultaneously raise waves and lower troughs between them, and[citation needed] this alternation of high and low points in the water will radiate outward until the movement dissipates and the pool is calm once more. Yin and yang thus are always opposite and equal qualities. Further, whenever one quality reaches its peak, it will naturally begin to transform into the opposite quality: for example, grain that reaches its full height in summer (fully yang) will produce seeds and die back in winter (fully yin) in an endless cycle.

It is impossible to talk about yin or yang without some reference to the opposite, 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[citation needed] to postulate the notion of a race with only men or only women; this race would disappear in a single generation. Yet, men and women together create new generations that allow the race they mutually create (and mutually come from) to survive. The interaction of the two gives birth to things.[8] Yin and yang transform each other: like an undertow in the ocean, every advance is complemented by a retreat, and every rise transforms into a fall. Thus, a seed will sprout from the earth and grow upwards towards the sky—an intrinsically yang movement. Then, when it reaches its full potential height, it will fall. Also, the growth of the top seeks light, while roots grow in darkness.

Toponymy[edit]

Many places in China, such as Luoyang, contain the word yang, and a few, such as Huayin, contain the word yin. This is a very old way to assign place names.

Classically, when used in place names, yang refers to the "sunny side." The word 太陽 (simplified 太阳), tàiyáng, refers to the sun, and literally means "great yang." In the northern hemisphere, sunlight comes predominantly from the south, and so the south face of a mountain (or the north face of a river valley) will get more direct sunlight. Therefore, yang means a place is on the south slope of a mountain (or on the north bank of a river valley). For example, Luoyang is on the north bank of the Luo River valley.

In the same way, yin would be the opposite, the "shady side." Yin means that a place is on the north slope of a mountain (or on the south bank of a river). For example, Huayin is on the north slope of Mount Hua.

Symbolism and importance[edit]

Yin is the black side with the white dot on it, and yang is the white side with the black dot on it. The relationship between yin and yang is often described in terms of sunlight playing over a mountain and a valley. Yin (literally the 'shady place' or 'north slope') is the dark area occluded by the mountain's bulk, while yang (literally the 'sunny place' or 'south slope') is the brightly lit portion. As the sun moves across the sky, yin and yang gradually trade places with each other, revealing what was obscured and obscuring what was revealed.

Yin is characterized as slow, soft, yielding, diffuse, cold, wet, and passive; and is associated with water, earth, the moon, femininity and nighttime.

Yang, by contrast, is fast, hard, solid, focused, hot, dry, and aggressive; and is associated with fire, sky, the sun, masculinity and daytime.[9]

Yin and yang applies to the human body. In traditional Chinese medicine good health is directly related to the balance between yin and yang qualities within oneself.[10] If yin and yang become unbalanced, one of the qualities is considered deficient or has vacuity.

I Ching[edit]

In the I Ching, yin and yang are represented by broken and solid lines: yin is broken (⚋) and yang is solid (⚊). These are then combined into trigrams, which are more yang or more yin depending on the number of broken and solid lines (e.g., ☰ is heavily yang, while ☷ is heavily yin), and trigrams are combined into hexagrams (e.g. ䷕ and ䷟). The relative positions and numbers of yin and yang lines within the trigrams determines the meaning of a trigram, and in hexagrams the upper trigram is considered yang with respect to the lower trigram, allowing complex depictions of interrelations.

Taijitu[edit]

Main article: Taijitu

The principle of yin and yang is represented in Taoism 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. Similar symbols have also appeared in other cultures, such as in Celtic art and Roman shield markings.[11][12][13]

Yin and yang - Wikipedia, the free encyclopedia
en.wikipedia.org/wiki/Yin_and_yang‎

In Chinese philosophy, the concept of yin-yang (simplified Chinese: 阴阳; traditional Chinese: 陰陽; pinyin: yīnyáng), which is often called "yin and yang", is used ...
‎Taijitu - ‎Chinese philosophy - ‎Aesthetic Realism - ‎Wuji

Taijiquan[edit]

Taijiquan, 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 Taijiquan as follows:

Various people have offered different explanations for the name Taijiquan. Some have said: – 'In terms of self-cultivation, one must train from a state of movement towards a state of stillness. Taiji comes about through the balance of yin and yang. In terms of the art of attack and defense then, in the context of the changes of full and empty, one is constantly internally latent, not outwardly expressive, as if the yin and yang of Taiji have not yet divided apart.' Others say: 'Every movement of Taijiquan is based on circles, just like the shape of a Taijitu. Therefore, it is called Taijiquan.

— Wu Jianquan, The International Magazine of T’ai Chi Ch’uan[14]

See also[edit]

Portal icon Taoism portal

Aesthetic Realism
Dichotomy
Duality
Endless knot
Five elements
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Fu Xi
Gankyil
Golden Mean
Huangdi Neijing
I Ching
Iota Geminorum
Niels Bohr with his coat of arms
Ouroboros
Purusha Prakriti

Qi
Taegeuk
T'ai chi ch'uan
Tao Te Ching
Traditional Chinese medicine
Triple yin yang[disambiguation needed]
Zhuangzi

References[edit]

1.^ Deng Yu et al,Nature with Math Physics Yin Yang, Journal of Mathematical Medicine, 1999年。
2.^ Deng Yu et al, 阴阳的科学本质及数理化建构,Chinese Journal of basic medicine in traditional chinese medicine 1998,2:59-61.
3.^ Deng Yu, Zhu Shuanli, Xu Peng et al,New Translator with Characteristic of Wu xing Yin Yang,Chinese Journal of Integrative Medicine,2000, 20 (12)
4.^ Deng Yu et al,TCM Fractal Sets中医分形集,Journal of Mathematical Medicine,1999,12(3),264-265
5.^ Porkert (1974). The Theoretical Foundations of Chinese Medicine. MIT Press. ISBN 0-262-16058-7.
6.^ Taylor Latener, Rodney Leon (2005). The Illustrated Encyclopedia of Confucianism, Vol. 2. New York: Rosen Publishing Group. p. 869. ISBN 978-0-8239-4079-0.
7.^ Muller, Charles. "Daode Jing". Retrieved 2012-09-04.
8.^ iep.utm.edu
9.^ Osgood, Charles E. "From Yang and Yin to and or but." Language 49.2 (1973): 380–412 . JSTOR. 16 November 2008, jstor.org
10.^ Li CL. A brief outline of Chinese medical history with particular reference to acupuncture. Perspect Biol Med. 1974 Autumn;18(1):132-43.
11.^ Giovanni Monastra: "The "Yin–Yang" among the Insignia of the Roman Empire?," "Sophia," Vol. 6, No. 2 (2000)
12.^ Late Roman Shield Patterns. Notitia Dignitatum: Magister Peditum
13.^ Helmut Nickel: "The Dragon and the Pearl," Metropolitan Museum Journal, Vol. 26 (1991), p. 146, Fn. 5
14.^ Woolidge, Doug (June 1997). T’AI CHI The International Magazine of T’ai Chi Ch’uan Vol. 21 No. 3. Wayfarer Publications. ISSN 0730-1049.

 

 

Yinyang (Yin-yang) [Internet Encyclopedia of Philosophy]

www.iep.utm.edu/yinyang/‎

by RR Wang - ‎2006 - ‎Cited by 2 - ‎Related articles
Yinyang (yin-yang) is one of the dominant concepts shared by different schools throughout the history of Chinese philosophy. Just as with many other Chinese ...

Yinyang (Yin-yang)

Yinyang (yin-yang) is one of the dominant concepts shared by different schools throughout the history of Chinese philosophy. Just as with many other Chinese philosophical notions, the influences of yinyang are easy to observe, but its conceptual meanings are hard to define. Despite the differences in the interpretation, application, and appropriation of yinyang, three basic themes underlie nearly all deployments of the concept in Chinese philosophy: (1) yinyang as the coherent fabric of nature and mind, exhibited in all existence, (2) yinyang as jiao (interaction) between the waxing and waning of the cosmic and human realms, and (3) yinyang as a process of harmonization ensuring a constant, dynamic balance of all things. As the Zhuangzi (Chuang-tzu) claims, “Yin in its highest form is freezing while yang in its highest form is boiling. The chilliness comes from heaven while the warmness comes from the earth. The interaction of these two establishes he (harmony), so it gives birth to things. Perhaps this is the law of everything yet there is no form being seen.”(Zhuangzi, Chapter 21). In none of these conceptions of yinyang is there a valuational hierarchy, as if yin could be abstracted from yang (or vice versa), regarded as superior or considered metaphysically separated and distinct. Instead, yinyang is emblematic of valuational equality rooted in the unified, dynamic, and harmonized structure of the cosmos. As such, it has served as a heuristic mechanism for formulating a coherent view of the world throughout Chinese intellectual and religious history.
1.Origins of the Terms Yin and Yang
2.The Yinyang School
3.Yinyang as Qi (Vital Energy)
4.Yinyang as Xingzi (Concrete Substance)
5.The Yinyang Symbol
6.References and Further Reading

1. Origins of the Terms Yin and Yang

The earliest Chinese characters for yin and yang are found in inscriptions made on “oracle bones” (skeletal remains of various animals used in ancient Chinese divination practices at least as early as the 14th century BCE). In these inscriptions, yin and yang simply are descriptions of natural phenomena such as weather conditions, especially the movement of the sun. There is sunlight during the day (yang) and a lack of sunlight at night (yin). According to the earliest comprehensive dictionary of Chinese characters (ca. 100 CE), Xu Shen’s Shuowen jiezi (Explaining Single-component Graphs and Analyzing Compound Characters), yin refers to “a closed door, darkness and the south bank of a river and the north side of a mountain.” Yang refers to “height, brightness and the south side of a mountain.” These meanings of yin and yang originated in the daily life experience of the early Chinese. Peasants depended on sunlight for lighting and their daily life routines. When the sun came out, they would go to the field to work; when the sun went down, they would return home to rest. This sun-based daily pattern evidently led to a conceptual claim: yang is movement (dong) and yin is rest (jing). In their earliest usages, yin and yang existed independently and were not connected. The first written record of using these two characters together appears in a verse from the Shijing (Book of Songs): “Viewing the scenery at a hill, looking for yinyang.” This indicates that yang is the sunny side and yin is the shady side of hill. This effect of the sun exists at the same time over the hill.

2. The Yinyang School

According to Sima Tan (Ssu-ma Tan, ca. 110 BCE), there existed a school of teaching during the “Spring and Autumn” (770-481 BCE) and “Warring States” (403-221 BCE) periods that bore the name of yinyang. He lists this yinyang school alongside five others (Confucian, Mohist, Legalist, Fatalist, and Daoist) and defines its theory as “the investigation of the shu [art] of yin and yang.” According to him, this school focused on omens of luck and explored the patterns of the four seasons. In other words, the yinyang school was concerned with methods of divination or astronomy (disciplines that were not distinct from one another in early China, as elsewhere in the ancient world) and the calendrical arts (which entailed study of the four seasons, eight locations, twelve du [measures] and twenty-four shijie [time periods]). Just as the Confucians (rujia) arose from the ranks of rushi (“scholar-gentlemen”) who excelled at ritual and music, those of the yingyang school came from the fangshi (“recipe-gentlemen”) who specialized in various numerological disciplines known as shushu (“number-arts”). These shushu included tianwen (astronomy), lipu (calendar-keeping), wuxing (“five phases” correlative theory), zhuguai (tortoise-shell divination), zazha (fortune-telling) and xingfa (face-reading). The Han dynasty chronicle Shiji (Records of the Historian) lists Zou Yan (305-240 BCE) as a representative of the yinyang school who possessed a profound knowledge of the theory of yinyang and wrote about a hundred thousand words on it. However, none of his works have survived.

By the Han dynasty (202 BCE-220 CE), yinyang was associated with wuxing (“five phases”) correlative cosmology. According to the “Great Plan” chapter of the Shujing (Classic of Documents), wuxing refers to material substances that have certain functional attributes: water is said to soak and descend; fire is said to blaze and ascend; wood is said to curve or be straight; metal is said to obey and change; earth is said to take seeds and give crops. Wuxing is used as a set of numerological classifiers and explains the configuration of change on various scales. The so-called yinyang wuxing teaching – an “early Chinese attempt in the direction of working out metaphysics and a cosmology” (Chan 1963: 245) – was a fusion of these two conceptual schemes applied to astronomy and the mantic arts.

3. Yinyang as Qi (Vital Energy)

The most enduring interpretation of yinyang in Chinese thought is related to the concept of qi (ch’i, vital energy). According to this interpretation, yin and yang are seen as qi (in both yin and yang forms) operating in the universe. In the “Duke Shao” chapter of the Zuozhuan (The Book of History), yin and yang are first defined as two of six heavenly qi:

There are six heavenly influences [qi] which descend and produce the five tastes, go forth in the five colours, and are verified in the five notes; but when they are in excess, they produce the six diseases. Those six influences are denominated the yin, the yang, wind, rain, obscurity, and brightness. In their separation, they form the four seasons; in their order, they form the five (elementary) terms. When any of them is in excess, they ensure calamity. An excess of the yin leads to diseases of cold; of the yang, to diseases of heat. (Legge 1994: 580).

Here, yin and yang are the qi of the universe. These qi flow within the natural as well as the human worlds. They are the basic fabric of existence:

Heaven and earth have their regular ways, and men like these for their pattern, imitating the brilliant bodies of Heaven, and according with the natural diversities of the Earth. (Heaven and Earth) produce the six atmospheric conditions [qi], and make use of the five material elements. Those conditions (and elements) become the five tastes, are manifested in the five colours, and displayed in the five notes. When they are in excess, there ensue obscurity and confusion, and people lose their (proper) nature… There were mildness and gentleness kindness and harmony, in imitation of the producing and nourishing action of Heaven. There are love and hatred, pleasure and anger, grief and joy, produced by the six atmosphere conditions [qi]. Therefore (the sage kings) carefully imitated these relations and analogies (in forming ceremonies), to regulate those six impulses…When there is no failure in the joy and grief, we have a state in harmony with the nature of Heaven and Earth, which consequently can endure long. ( Legge 1994: 708).

Thus qi, a force arising from the interplay between yin and yang, becomes a context in which yinyang is seated and functions. Yinyang as qi provides an explanation of the beginning of the universe and serves as a building block of the Chinese intellectual tradition. In many earlier texts, one may observe how yinyang generates a philosophical perspective on heaven, earth and human beings. Chapter 42 of the Laozi says that “everything is embedded in yin and embraces yang; through chong qi [vital energy] it reaches he [harmony].” It is through yinyang’s function as qi and the interaction between them that everything comes into existence. Zhuangzi also speaks about the “qi of yin and yang”: “When the qi of yin and yang are not in harmony, and cold and heat come in untimely ways, all things will be harmed.” (Zhuangzi ch. 31) On the other hand, “when the two have successful intercourse and achieve harmony, all things will be produced.” (Zhuangzi ch. 21)

The interpretation of yinyang as qi conceives yinyang as a dynamic and natural form of flowing energy, a complementary in the primordial potency of the universe. The Huainanzi offers more detailed explanation of the cosmological process of yin and yang:

When heaven and earth were formed, they divided into yin and yang. Yang is generated [sheng] from yin and yin is generated from yang. Yin and yang mutually alternate which makes four fields [wei, “celestial circles”] penetrate. Sometimes there is life, sometimes there is death, that brings the myriad things to completion. (ch. 2)

This process also explains the beginning of human life. When qi moved, the clear and light rose to be heaven and the muddy and heavy fell to become earth. When these two qi interacted and attained the stage of harmony (he), human life began. This shows that everything is made from the same materials and difference relies on the interaction.

Qi also takes on various forms and is convertible from one form to another with order and pattern. The concept of yinyang supplies a unitary vision of heaven, earth and human beings and makes the world intelligible in terms of a resonance between human beings and the universe. The Guoyu (Discourses of the States) describes how earthquakes took place at the confluence of the Jing, Wei, and Lou rivers during the second year of Duke You of the western Zhou dynasty. A certain Boyang Fu claims that the Zhou empire is doomed to collapse, explaining that

The qi of heaven and earth can’t lose its order. If its order vanishes people will be disoriented. Yang was stuck and could not get out, yin was suppressed and could not evaporate, so an earthquake was inevitable. Now the earthquakes around the three rivers are due to yang losing its place and yin being pressed down. Yang is forsaken under yin so the source of rivers has been blocked. If the foundation of rivers is blocked the country will definitely collapse. This is because of the fact that the flowing water and flourishing land are necessities for the people’s lives. If the water and land cannot sustain the people’s living conditions, the country will inevitably fall. (Discourse of the States 1994: 22).

Not only does this ¬yinyang-flavored explanation claim to illuminate natural phenomena, it also implies that there is an intrinsic relationship between natural events and political systems. Human beings, especially political leaders, must align their virtuous actions with the morally-oriented universe. If they follow and harmonize with (shun) the order and patterns of the universe, they will be rewarded with prosperity and flourishing, but if they go against and conflict with (ni) it, they will be punished with disasters and destruction. Whether one engages in shun or ni depends upon whether yin and yang are in a state of balance. Thus, yinyang provides a heuristic outlook for human understanding as well as ethical guidance for achieving harmony in action. As chapter 8 of the Huainanzi claims:

Yinyang embodies the harmony of heaven and earth, manifests the forms of myriad things, contains qi to transform the things and completes various kinds of things; yinyang extends and penetrates to the deepest level; begins in emptiness then becomes full and moves in boundless lands.

4. Yinyang as Xingzi (Concrete Substance)

Yinyang also has been understood as some concrete substance (xingzhi), according to which yixing and yangxing define everything in the universe. In the Yijing (I-Ching, The Book of Changes), yinyang is presented as xingzhi. Yang was identified with the sun and yin with the moon:

Heaven and earth correlate with vast and profound; four seasons correlate with change and continuity [biantong]; the significance of yin and yang correlate with sun and moon; the highest excellence [zhide] correlates the goodness of easy and simple.(Sishu wujing 1990: 197)

The Guanzi, an important work of the Huang-Lao school, discusses this view along the same lines: “The sun is in charge of yang, the moon is in charge of yin, the stars are in charge of harmony [he].” (Guanzi 2000: 151). This xingzhi interpretation materializes the concept of yinyang in some concrete contexts and shows that the universe is orderly, moral and gendered. The pattern of the world is written in a gendered language. Yinyang is something one can see, feel, and grasp through the senses. For example, in the Liji (Book of Ritual), music represents the he (harmony) of heaven and earth, while li (ritual) represents the order of heaven and earth: “Music is coming from yang, ritual is coming from yin. The harmony of yinyang receives the myriad things.” (Sishu wujing 1990: 525) In the human world, male as yang should be cultivated, otherwise the day will suffer; female as yin should be cultivated too, otherwise the moon will be affected.

According to Dong Zhongshu, (195-115 BCE), both Tian (heaven) and human beings have yinyang. Therefore, there is an intrinsic connection between tian and human beings through the movement of yin and yang. Yinyang is an essential vehicle for interactions between heaven and human beings: “The qi of yinyang moves heaven above as well as in human beings. When it is among human beings it is displayed itself as like, dislike, happy and mad, when it is in heaven it is seen as warm, chilly, cold and hot.” (Dong Zhongshu 1996: 436) In Dong’s cosmological vision, the whole universe is a giant yinyang. One of many examples of this vision is Dong’s proposal to control floods and prevent droughts by proper human interaction. In chapter 74 (“Seeking the Rain”) of his Luxuriant Gems of the Spring and Autumn, Dong asserts that a spring drought indicates too much yang and not enough yin. So one should “open yin and close yang” (1996: 432) He suggests that the government should have the south gate closed, which is in the direction of yang. Men, embodying yang, should remain in seclusion. Women, embodying yin, should appear in public. He even requests all married couples to copulate (ouchu) to secure more yinyang intercourse. It is also important during this time to make women happy. (1996: 436) In chapter 75 (“Stopping the Rain”), Dong alleges that the flood proves there is too much yin so one should “open yang and close yin” (1996: 438). The north gate, the direction of yin, should be wide open. Women should go into concealment and men should be visible. Officers in the city should send their wives to the countryside in order to make sure that yin will not conquer yang. Derk Bodde defines this practice as a “sexual sympathetic magic.” (Bodde 1981: 373)

Finally, yinyang also plays a pivotal role in traditional Chinese thought about health and the human body. The early medical text known as the Huangdi neijing (The Yellow Emperor’s Classic of Internal Medicine) provides a detailed account of physiological functions and pathological changes in the body and guidance for diagnosis and treatment in terms of yinyang. Five zang (organs) — the kidneys, liver, heart, spleen and lungs — are classified as yin. They control the storage of vital substance and qi. Six fu (organs) — the gallbladder, stomach, small and large intestines, urinary bladder and triple burner (referring to three parts of the body cavity: the upper burner, which houses the heart and lungs; the middle burner, which houses the spleen and stomach; and the lower burner, which houses the kidney, urinary bladder and small and large intestines) — are yang and control the transport and digestion of food. The storage is a yin function, and the transport and transformation of substance is a yang function. But the zang and fu organs can be further subdivided into yin and yang. The activity or function of each organ is its yang aspect, while its substance is its yin aspect. Yin should flow smoothly and yang should vivify steadily. They regulate themselves so as to maintain equilibrium. Yin and yang do not exist in isolation but are in a dynamic state in which they interact and fashion the complicated and intricate system of the human body.

5. The Yinyang Symbol

There is no a clear and definite way to determine the exact date of origin or the person who created the popular yinyang symbol. No one has ever claimed specific ownership of this popular image. However, there is a rich textual and visual history leading to its creation. Inspired by a primeval vision of cosmic harmony, Chinese thinkers have sought to codify this order in various intellectual constructions. Whether to formulate this underlying pattern through words and concepts or numbers and visual images has been debated since the Han dynasty. The question first surfaced in the interpretation of the Yijing. The Yijing is constructed around sixty-four hexagrams (gua), each of which is made of six parallel broken or unbroken line segments (yao). Each of the sixty-four hexagrams has a unique designation; its image (xiang) refers to a particular natural object and conveys the meaning of human events and activities. The Yijing thus has generated a special way to decipher the universe. It mainly incorporates three elements: xiang (images), shu (numbers), and li (meanings). They act as the mediators between heavenly cosmic phenomena and earthly human everyday life. From the Han dynasty through the Ming and Qing dynasties (1368-1912 CE), there was a consistent tension between two schools of thought: the school of xiangshu (images and numbers) and the school of yili (meanings and reasoning). At issue between them is how best to interpret the classics, particularly the Yijing. The question often was posed as: “Am I interpreting the six classics or are the six classics interpreting me?”

For the school of Xiangshu the way to interpret the classics is to produce a figurative and numerological representation of the universe through xiang (images) and shu (numbers). It held that xiangshu are indispensable structures expressing the Way of heaven, earth and human being. Thus the school of Xiangshu takes the position that “I interpret the classics” by means of the images and numbers. The emphasis is on the appreciation of classics. The school of Yili, on the other hand, focuses on an exploration of the meanings of the classics on the basis of one’s own reconstruction. In other word, the school of Yili treats all classics as supporting evidence for their own ideas and theories. The emphasis is more on idiosyncratic new theories rather than the explanation of the classics. In what follows, our inquiry focuses on the legacy of the Xiangshu school.

The most common effort of the Xiangshu school was to draw tu (diagrams). Generations of intellectuals labored on the formulation and creation of numerous tu. Tu often delineate structure, place, and numbers through black and white lines. They are not aesthetic objects but rather serve as a means of articulating the fundamental patterns that govern phenomena in the universe. Tu are universes in microcosm and demonstrate obedience to definite norms or rules. During the Song dynasty (960-1279 CE), the Daoist monk Chen Tuan (906-989 CE) made an important contribution to this tradition by drawing a few tu in order to elucidate the Yijing. Though none of his tu were directly passed down, he is considered the forerunner of the school of tushu (diagrams and writings). It is said that he left behind three tu; since his death, attempting to discover these tu has become a popular scholarly pursuit. After Chen Tuan, three trends in making tu emerged, exemplified by the work of three Neo-Confucian thinkers: the Hetu (Diagram of River) and Luoshu (Chart of Luo) ascribed to Liu Mu (1011-1064 CE), the Xiantian tu (Diagram of Preceding Heaven) credited to Shao Yong (1011-1077 CE), and the Taijitu (Diagram of the Great Ultimate) attributed to Zhou Dunyi (1017-1073 CE). These three trends eventually led to the creation of the first yinyang symbol by Zhao Huiqian (1351-1395 CE), entitled Tiandi Zhiran Hetu (Heaven and Earth’s Natural Diagram of the River) and pictured above at the head of this entry.

6. References and Further Reading
Bennett, Steven J. “Patterns of the Sky and the Earth: A Chinese Science of Applied Cosmology.” Chinese Science (March 1978) 3: 1-26.
Chan, Wing-tsit, ed. A Source Book in Chinese Philosophy. Princeton, NJ: Princeton University Press, 1963.
Bodde, Derk. Essays on Chinese Civilization. Princeton, NJ: Princeton University Press, 1981.
Dong, Zhongshu. Luxuriant Gems of the Spring and Autumn. Ed. Su Xing. Beijing: Chinese Press, 1996.
Fung, Yu-lan. A Short History of Chinese Philosophy. Trans. Derk Bodde. New York: The Free Press, 1997.
Graham, A.C. Yin-Yang and the Nature of Correlative Thinking. Singapore: The Institute of East Asian Philosophies, 1986.
Guanzi. Ed. Guan Bo. Beijing: Hua Xia Press, 2000.
Guoyu (Discourse of the States). Eds. Wu Guoyi, Hu Guowen and Li Xiaolu. Shanghai: Guji Press, 1994.
Huainanzi. Ed. Liu An. Xi’an: Sanqing Press, 1998.
Henderson, John B. The Development and Decline of Chinese Cosmology. New York: Columbia University Press, 1984.
Inoue, Satoshi. Xianqin Yinyang Wuxing (Pre-Qin Yinyang and Five Phases). Hubei: Education Press, 1997.
Kohn, Livia. “Ying and Yang: The Natural Dimension of Evil.” In Philosophies of Nature: The Human Dimension, eds. Robert S. Cohen and Alfred I. Tauber (New York: Kluwer Academic Publishers, 1997), 91-106.
Legge, James. The Chinese Classics: The Ch’un Ts’ew, with Tso Chuen. Taipei: SMC Publishing Inc., 1994.
Li, Shen and Guo Yu, eds. The Complete Selection of Diagrams of Zhouyi. Shanghai: China Eastern Normal University Press, 2004.
Makeham, John. Transmitters and Creators: Chinese Commentators and Commentaries on the Analects. Harvard East Asian Monographs, no. 228. Cambridge, MA: Harvard University Press, 2003.
Needham, Joseph. Science and Civilization in China. Cambridge: Cambridge University Press, 1956.
Porkert, Manfred. The Theoretical Foundations of Chinese Medicine: Systems of Correspondence. Cambridge, MA: MIT Press, 1974.
Puett, Michael J. To Become a God: Cosmology, Sacrifice and Self-Divination in Early China. Cambridge: Harvard University Press, 2002.
Roth, Harold D. Original Tao: Inward Training (Nei-yeh) and the Foundations of Taoist Mysticism. New York: Columbia University Press, 1999.
Rubin, Vitaly A. “The Concepts of Wu-Hsing and Yin-Yang,” Journal of Chinese Philosophy 9 (1982): 131-157.
Sishu wujing (Four Books and Five Classics). China: Yuling Press, 1990.
Yabuuti, Kiyosi. “Chinese Astronomy: Development and Limiting Factors.” In Chinese Science: Explorations of an Ancient Tradition, eds. Shigeru Nakayama and Nathan Sivin (Cambridge, MA: MIT Press, 1973), 91-103.
Yang, Xuepeng. Yinyang Qi yu Bianliang (Yinyang Qi and Changes). Beijing: Chinese Science Press, 1993.
Yates, Robin D.S. Five Lost Classics: Tao, Huang-Lao, and Yin-yang in Han China. New York: Ballantine Books, 1997.
Zhuangzi. Ed. Chen Guying. Beijing: Chinese Press, 1983.

Author Information

Robin R. Wang
Email: rwang@lmu.edu
Loyola Marymount University
Categories: Chinese Philosophy

 

7
ECLIPSE
-
-
-
1
E+C+L
20
11
2
2
I
9
9
6
2
P+S+E
40
22
4
7
ECLIPSE
69
42
15
-
-
6+9
4+2
1+5
7
ECLIPSE
15
6
6
-
-
1+5
-
-
7
ECLIPSE
6
6
6

 

 

4
ZEUS
71
26
8
5
THOTH
71
26
8
6
APOLLO
71
26
8

 

 

9
EMANATION
92
38
2
2
OF
21
12
3
3
GOD
26
17
8
2
IN
23
14
5
5
HUMAN
57
21
3
4
FORM
52
25
7

 

 

5
HORUS
81
27
9
-
-
-
-
-
-
-
-
-
-
3
THE
33
15
6
5
HUMAN
57
21
3
10
CONSCIENCE
90
45
9
18
Add to Reduce
180
81
18
1+8
Reduce to Deduce
1+8+0
8+1
1+8
9
Essence of Number
9
9
9

 

 

6
ROBERT
78
33
6
1
J
10
1
1
11
OPPENHEIMER
124
70
7
18
Add to Reduce
124
70
7
1+8
Reduce to Deduce
1+2+4
7+0
-
9
Essence of Number
7
7
7

 

 

3
SUB
42
6
6
9
CONSCIOUS
118
37
1
12
Add to Reduce
160
43
7
1+2
Reduce to Deduce
1+6+0
4+3
-
3
Essence of Number
7
7
7

 

 

5
RIVER
72
36
9
5
CLEAR
39
21
3
5
WATER
67
22
4
10
Add to Reduce
106
43
7
1+0
Reduce to Deduce
1+0+6
4+3
-
1
Essence of Number
7
7
7

 

 
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