FORMS OF YIN AND YANG.

We start with yin and yang in pure form. Yang is conventionally symbolized with a line (------). Yin is conventionally symbolized with a broken line (-- --). When these two blend perfectly they are replaced by T'ai Chi, which we symbolize as a circle (O).

If yin and yang do NOT blend perfectly, they either remain as is or else new forms arise. Yin and yang can be seen in these forms, therfore any symbol must show yin and yang. To symbolize these forms, and their biases (i.e. to yin, or to yang) we create 'digrams'. A digram shows two lines. Digrams of the 'pure' yin and pure yang are of the form:

    
              --  --                        ------
              --  --                        ------
    
              Pure Yin                      Pure Yang.

The base line is the general bias. The line above it symbolizes a finer level of detail, the possible manifestation of an additional element. For the mutant forms we have two digrams:

    
              ------                        --  --
              --  --                        ------
    
         Mostly yin, Some yang              Mostly yang, some yin.

These digrams symbolize the concept of bound. This term is used due to the visual nature of the digram, there is an obvious distinction of yang one side and yin the other.

To refine the distinctions we can add another line to the digrams, making them trigrams:

    
              --  --    ------              ------    --  --
              ------    ------              --  --    --  --
              --  --    --  --              ------    ------

However, these are not complete , since this refinement has brought out subtle additions, two of which emerge from the pure digrams and are associated with bond, and two of which emerge from the mixed digrams, and are associated with bind. The full set of trigrams (including symbols for pure yin and pure yang) is :

    
         --  --  ------  --  --  ------  --  --  ------  --  --  ------
         --  --  --  --  ------  ------  --  --  --  --  ------  ------
         --  --  --  --  --  --  --  --  ------  ------  ------  ------
          Pure    Bond    Bound   Bind    Bind    Bound   Bond   Pure
          Yin                                                    Yang

At this level of refinement we have both the pure elements and the mixed elements in apparent 'stable' states in that no further refining is required to bring out their generic nature.

Remembering that each line from the bottom up represents a bias, with the bottom line being of the highest value, we can make each line a representation of the percentage of yin or yang in the whole symbol:

    
         Bottom Line = 55%, Middle Line = 30%, Top Line = 15%.
    
         This gives us the bias values of:
    
         --  --  ------  --  --  ------  --  --  ------  --  --  ------
         --  --  --  --  ------  ------  --  --  --  --  ------  ------
         --  --  --  --  --  --  --  --  ------  ------  ------  ------
          Pure    Bond    Bound   Bind    Bind    Bound   Bond    Pure
          Yin                                                     Yang
    
         100%yin  85%yin  70%yin  55%yin  55%yang 70%yang 85%yang 100%yang
           0%yang 15%yang 30%yang 45%yang 45%yin  30%yin  15%yin    0%yin

The symbols we have here derived, are infact, equivalent to the trigrams used in the I Ching. In the I Ching, however, the concept of proportionality, where we move from the general to the specific, is often glossed over by the bias to the temporal nature of moving from a bottom line to a top line. As we will see this movement in three steps (six steps for a hexagram) implies that each line is of equal value. In the temporal sense they are, but in the structural sense they are not. We can, infact symbolize the temporal/structural relationships:

    
                   ------ End                --   Specific
                   ------ Middle            ----  Intemediate
                   ------ Begin            ------ General
    
                 Temporal form.          Structural form.

PSYCHOLOGICAL EXTENSIONS.

The concept of wholeness has implied within it the concept of complete identity and therefore a balanced/unbiased state. From our discussion so far, we can associate wholeness, and therefore identity, with T'ai Chi. It follows that, since yin and yang are driven to unite back to T'ai Chi, this 'drive' manifests a seeking of balance, and therefore a seeking of identity.

As has been pointed out, pure yin is founded on feeling secure; trusting. Pure yang is founded on feeling powerful; confident. Developing, and thus uniting, trust and confidence, establishes identity; T'ai Chi.

As we have developed the mixing biases, we have found that the driving forces centre around establishing security/trust or confidence/power. Once established, the drives change to seeking the union of these two to reach T'ai Chi. Analysis of the mixing biases give us a sequence of development in two directions, T'ai Chi to bind and bind to T'ai Chi (See fig. 1.1).

       
                                  (mutate)
    T'ai Chi  --> unmix --> yin/yang ---> mix ---> bond
                 (differentiate)              ---> bound --> bind
    
              <-- mix   <-- yin/yang <--- unmix <--- bond
              (integrate)                       <--- bound <-- bind
    
        (REFINED) <------------------ RAW --------------------> (REFINED)
          (MIXED)                    (PURE)                     (MIXED)
      (SPIRITUAL) <-------------------------------------------> (MATERIAL)
    
                        Fig 1.1 The flow of things.

Of interest is the association with the Qabalah - The Tree of Life, which is developed from Jewish mysticism:

    
    
    ((AIN SOPH)<---->KETHER<---------> BINAH/CHOKMAH <-->....
      (Wu Chi)     (T'ai Chi)           (yin/yang))  <-->.......(MALKUTH)
                   (SPIRITUAL)<-------------------------------->(MATERIAL)
    
                        Fig 1.2 The Jewish flow of things.

The path of yin.

(a)

(A need for influence) Establish a feeling of control. Note that the establishment of control implies a relationship with the concept of its abuse, corruption (lethargy)

Once a sense of control is established we can:

(b)

(A need for protection) Establish a feeling of security. The establishment of security implies a relationship with the concept of it's abuse, folly(absurdity,paranoia).

Once a sense of security is established we can:

(c)

(A need for development), establish a feeling of forgiving. The establishment of forgiving implies a relationship with the concept of it's abuse, denial. (and frivolities)

Once a sense of forgiving is established we can:

(d)

(A need for balance). Establish total trust. The establishment of total trust implies a relationship with the concept of it's abuse, betrayal. (and stupidity)

Once a sense of total trust is established one is open to yang.

The path of yang.

(a)

(A need to influence), establish a level of instigation. The establishment of instigation implies a relationship with the concept of it's abuse, lack of faith (non-involvement)

Once a sense of instigation is established we can:

(b)

(A need for protection), establish a clear direction. The establishment of guidance (direction) implies a relationship with the concept of it's abuse, revolution (and paranoia)

Once a sense of direction is established we can:

(c)

(A need for development), establish a degree of resoluteness. The establishment of resoluteness implies a relationship with the concept of it's abuse, excess. (and frivolities)

Once a sense of resoluteness is established we can:

(d)

(A need for balance). Establish total confidence. The establishment of confidence implies a relationship with the concept of it's abuse, arrogance. and foolishness)

Once a sense of total confidence is established we can enter yin.

Success at each point on the path is dependent on the completion of the preceding point(s). If these steps are not totally completed then the refered 'abuses' may creep in.

SEQUENCES OF DEVELOPMENT: THE FALL AND THE RISE

    Yin Path.
    
         Trust-> betrayed
              <- Forgiving -> Denied           FEARLESS
                 --------------------------------------
                                               FEAR
                           Securing -> Folly
                                       Controlling <-> Corrupted
    
    Yang Path
    
      Confidence -> Arrogance
                 <- Resoluteness -> Excess      FEARLESS
                  -------------------------------------
                                               FEAR
                             Guiding -> Revolution
                                        Invigorate <-> Faithless
    

All of the above deals with establishing wholeness, which implies Form. This implies that the yin/yang relationship is one of movement and therefore Process; an aspectual bias. However, if allowed to establish substance, then the yin/yang can lead to another level of 'wholeness'; not as 'pure' as the original but equivalent in the rhelm in which it is manifest.

In the traditional commentary called The Great Treatise the generation of the trigrams is explained thus:

"5. Therefore there is in the Changes the Great Primal Beginning. This generates the two primary forces. The two primary forces generate the four images. The four images generate the eight trigrams.

6. The eight trigrams determine good fortune and misfortune. Good fortune and misfortune create the great field of action." Chapter 11 of The Great Treatise in Wilhelm,R., pp 318-319