Yin-yang Chin. ; two polar energies that, by their fluctuation and interaction, are the cause of the universe. Yin and yang are polar manifestations of the Tao of the supreme ultimate (t’ai-chi), their concrete manifestations being Earth and Heaven.
From the intermingling of yin and yang arise the five elements (wu-hsing); they in turn are the basis of the ten thousand things (wan-wu). This manifestation of all phenomena is seen as a cyclic process, an endless coming into being and passing away, as everything, upon reaching its extreme stage, transforms into its opposite. The underlying shared characteristic of yin and yang therefore consists in giving rise to this continuous change, which is said to be the movement of the Tao.
The composition of the hexagrams found in the Book of Change(s) (I-ching), from which the concept yin-yang stems, also reflects the view that all things and situations arise from a combination of yin and yang. The two hexa grams ch’ien and k’un represent, respectively, pure yang and pure yin; all other hexagrams are combinations of these basic energies.
Originally the word yin designated the north ern slope of a mountain, i.e., the side facing away from the sun and was further associated with cold, turgid water and a cloud-covered sky. Yang denoted the mountain slope facing the sun and was associated with brightness and warmth.
The system of correspondences between the microcosm and the macrocosm attributes further properties and phenomenal associations to yin and yang: yin is the feminine, the passive, the receptive, the dark, the soft. Symbols of yin are the moon, water, clouds, the tiger, the turtle, the color black, the north, lead, and all even numbers.
Yang corresponds to what is masculine, active, creative, bright, and hard. Symbols of yang are the sun, fire, the dragon, the color red, the south, mercury, and all odd numbers. Yin and yang are represented by a well-known symbol.
The symbol stands for the universe composed of yin and yang, which form a whole only in combination. The two spots in the symbol indicate that each of the two energies at the highest stage of its realization already contains the seed of, and is about to transform into, its polar opposite.
The first known mention of yin-yang occurs in Chapter 5 of the Hsi-tz’u (Shih-i) of the Book of Change(s), which states, “One yin, one yang, that is the Tao.” In Book 5, Chapter 2 of the Lü-shih ch’un-ch’iu (Spring and Autumn Annals) the arising of all things from yin and yang-the light and the dark is described as follows: “The Great One produces the two poles [i.e., Heaven and Earth], which in turn give rise to the energies of the dark (yin) and the light (yang). These two energies then transform themselves, one rising upwards and the other descending downwards; they merge again and give rise to forms. They separate and merge again. When they are separate, they merge; when they are merged, they separate. That is the never-ending course of Heaven and Earth. Each end is followed by a beginning; each extreme by a transformation into its opposite. All things are attuned to each other. That from which all beings arise and from which they have their origin, is known as the Great One; that which gives them form and perfection, is the duality of darkness and light” (Wilhelm 1979).
The energies of yin and yang are furthermore of great importance in traditional Chinese medicine. The body is healthy only when yin and yang hold each other in balance. Too much yang causes heightened organic activity; too much yin, an inadequate functioning of the organs.
Source: The Encyclopedia of Eastern Philosophy and Religion: Buddhism, Hinduism, Taoism, Zen. Shambhala Publications, Inc.
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