Yin and yang
"Yin-yang" in traditional (top) and simplified (bottom) Chinese characters
|Literal meaning||"dark – bright"|
|Vietnamese alphabet||âm dương|
|Hiragana||いんよう, おんよう, おんみょう|
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In Chinese philosophy, yin yang (yin-yang or yin yang, never yin and yang, because they flow into one another) (陰陽 yīnyáng "dark—bright")describes how opposite or contrary forces are actually complementary, interconnected, and interdependent in the natural world, and how they give rise to each other as they interrelate to one another. Many tangible dualities (such as light and dark, fire and water, expanding and contracting) are thought of as physical manifestations of the duality symbolized by yin yang. This duality lies at the origins of many branches of classical Chinese science and philosophy, as well as being a primary guideline of traditional Chinese medicine, and a central principle of different forms of Chinese martial arts and exercise, such as baguazhang, taijiquan (t'ai chi), and qigong (Chi Kung), as well as appearing in the pages of the I Ching.
Duality is found in many belief systems but Yin Yang are parts of a Oneness that is also equated with the Dao. A term has been coined dualistic-monism or dialectical monism. Yin yang can be thought of as complementary (rather than opposing) forces that interact to form a dynamic system in which the whole is greater than the assembled parts. Everything has both yin 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. The yin yang (i.e. taijitu symbol) shows a balance between two opposites with a portion of the opposite element in each section.
In Daoist metaphysics, distinctions between good and bad, along with other dichotomous moral judgments, are perceptual, not real; so, the duality of 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 idea of yin yang.
The Traditional Chinese characters 陰 and 陽 for the words yin and yang are both classified as radical-phonetic characters, combining the semantically significant "mound; hill" radical 阝 or 阜 with the phonetic indicators yin 侌 and yang 昜. The first phonetic yin 侌 "cloudy" ideographically combines jin 今 "now; present" and yun 云 "cloud", denoting the "今 presence of 云 clouds". The second phonetic yang 昜 "bright" originally pictured 日 the "sun" with 勿 "rays coming down". This phonetic is expanded with the "sun" radical into yang 暘 "rising sun; sunshine". The "mound; hill" radical 阝full forms semantically specify yin 陰 "shady/dark side of a hill" and yang 陽 "sunny/light side of a hill".
The Simplified Chinese characters 阴 and 阳 for yin and yang combine the same "hill" radical 阝 with the non-phonetic yue 月 "moon" and ri 日 "sun", graphically denoting "shady side of a hill" and "sunny side of a hill". Compare the Classical Chinese names (which contain tai 太 "great") for these two heavenly bodies: Taiyin 太陰 "moon" and Taiyang 太陽 "sun".
Pronunciations and etymologies
The Modern Standard Chinese pronunciation of 陰 or 阴 is usually level first tone yīn "shady; cloudy" or sometimes falling fourth tone yìn "to shelter; shade", and 陽 or 阳 "sunny" is always pronounced with rising second tone yáng.
Sinologists and historical linguists have reconstructed Middle Chinese pronunciations from data in the (7th century CE) Qieyun rime dictionary and later rime tables, which was subsequently used to reconstruct Old Chinese phonology from rimes in the (11th-7th centuries BCE) Shijing and phonological components of Chinese characters. Reconstructions of Old Chinese have illuminated the etymology of modern Chinese words.
Compare these Middle Chinese and Old Chinese (with asterisk) reconstructions of yīn 陰 and yáng 陽:
- ˑiəm < *ˑiəm and iang < *diang (Bernhard Karlgren)
- *ʔjəm and *raŋ (Li Fang-Kuei)
- ʔ(r)jum and *ljang (William H. Baxter),
- ʔjəm < *ʔəm and jiaŋ < *laŋ (Axel Schuessler)
- 'im < *qrum and yang < *laŋ (William H. Baxter and Laurent Sagart)
Schuessler gives probable Sino-Tibetan etymologies for both Chinese words.
Yang < *laŋ compares with Lepcha a-lóŋ "reflecting light", Burmese laŋB "be bright" and ə-laŋB "light", and Tai plaŋA1 "bright"; and is perhaps cognate with Chinese chāng < *k-hlaŋ 昌 "prosperous; bright" (cf. Proto-Viet-Mong hlaŋB "bright"), and bǐng < *braŋʔ 炳 "bright".
Yin and yang are semantically complex words.
Yin 陰 or 阴 Noun ① [philosophy] negative/passive/female principle in nature ② Surname Bound morpheme ① the moon ② shaded orientation ③ covert; concealed; hidden ④ ⑦ negative ⑧ north side of a hill ⑨ south bank of a river ⑩ reverse side of a stele ⑪in intaglio Stative verb ① overcast ② sinister; treacherous
Yang 陽 or 阳 Bound morpheme ① [Chinese philosophy] positive/active/male principle in nature ②the sun ④ in relief ⑤ open; overt ⑥ belonging to this world ⑦ [linguistics] masculine ⑧ south side of a hill ⑨ north bank of a river
The compound yinyang 陰陽 or 阴阳 means "yin yang; opposites; ancient Chinese astronomy; occult arts; astrologer; geomancer; etc.".
The Sinologist Rolf Stein etymologically translates Chinese yin 陰 "shady side (of a mountain)" and yang 陽 "sunny side (of a mountain)" with the uncommon English geographic terms ubac "shady side of a mountain" and adret "sunny side of a mountain" (which are of French origin).
Many Chinese place names or toponyms contain the word yang "sunny side" and a few contain yin "shady side". In China, as elsewhere in the Northern Hemisphere, sunlight comes predominantly from the south, and thus the south face of a mountain or the north bank of a river will receive more direct sunlight than the opposite side.
Yang refers to the "south side of a hill" in Hengyang 衡陽, which is south of Mount Heng 衡山 in Hunan province, and to the "north bank of a river" in Luoyang 洛陽, which is located north of the Luo River 洛河 in Henan.
The Oxford English Dictionary defines:
yin (jɪn) Also Yin, Yn. [Chinese yīn shade, feminine; the moon.]
a. In Chinese philosophy, the feminine or negative principle (characterized by dark, wetness, cold, passivity, disintegration, etc.) of the two opposing cosmic forces into which creative energy divides and whose fusion in physical matter brings the phenomenal world into being. Also attrib. or as adj., and transf. Cf. yang.b. Comb., as yin-yang, the combination or fusion of the two cosmic forces; freq. attrib., esp. as yin-yang symbol, a circle divided by an S-shaped line into a dark and a light segment, representing respectively yin and yang, each containing a 'seed' of the other.
yang (jæŋ) Also Yang. [Chinese yáng yang, sun, positive, male genitals.]
a. In Chinese philosophy, the masculine or positive principle (characterized by light, warmth, dryness, activity, etc.) of the two opposing cosmic forces into which creative energy divides and whose fusion in physical matter brings the phenomenal world into being. Also attrib. or as adj. Cf. yin.b. Comb.: yang-yin = yin-yang s.v. yin b.
In English, yang-yin (like ying-yang) occasionally occurs as a mistake or typographical error for the Chinese loanword yin-yang— yet they are not equivalents. Chinese does have some yangyin collocations, such as 洋銀 (lit. "foreign silver") "silver coin/dollar", but not even the most comprehensive dictionaries (e.g., the Hanyu Da Cidian) enter yangyin *陽陰. While yang and yin can occur together in context, yang yin is not synonymous with yin yang. The linguistic term "irreversible binomial" refers to a collocation of two words A-B that cannot normally be reversed as B-A, for example, English cat and mouse (not *mouse and cat) and friend or foe (not *foe or friend). Similarly, the usual pattern among Chinese binomial compounds is for positive A and negative B, where the A word is dominant or privileged over B, for example, tiandi 天地 "heaven and earth" and nannü 男女 "men and women". Yinyang meaning "dark and light; female and male; moon and sun", however, is an exception. Scholars have proposed various explanations for why yinyang violates this pattern, including "linguistic convenience" (it is easier to say yinyang than yangyin), the idea that "proto-Chinese society was matriarchal", or perhaps, since yinyang first became prominent during the late Warring States period, this term was "purposely directed at challenging persistent cultural assumptions".
Needham discusses yin yang together with Five Elements as part of the School of Naturalists. He says that it would be proper to begin with yin yang before Five Elements because the former: "lay, as it were, at a deeper level in Nature, and were the most ultimate principles of which the ancient Chinese could conceive. But it so happens that we know a good deal more about the historical origin of the Five-Element theory than about that of the Yin and the Yang, and it will therefore be more convenient to deal with it first." He then discusses Zou Yan (鄒衍; 305 – 240 BC) who is most associated with these theories. Although yin yang are not mentioned in any of the surviving documents of Zou Yan, his school was known as the Yin Yang Jia (Yin Uang School) Needham concludes "There can be very little doubt that the philosophical use of the terms began about the beginning of the -4th century, and that the passages in older texts which mention this use are interpolations made later than that time."
In Daoist philosophy, dark and light, yin yang, arrive in the Tao Te Ching at chapter 42. It becomes sensible (meaning "sense-able") 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 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 Yang thus are always opposite and equal qualities, therefore, it is never referred to as Yin and Yang . 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 Yang are bound together as parts of a mutual whole (for example, there cannot be the bottom of the foot without the top). A way to illustrate this idea is to postulate the notion of a race with only 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, like manhood. Yin 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.
Certain catchphrases have been used to express Yin Yang complementarity:
- The bigger the front, the bigger the back.
- Illness is the doorway to health.
- Tragedy turns to comedy.
- Disasters turn out to be blessings.
- When one door closes, another one opens.
Symbolism and importance
Yin is the black side with the white dot in it, and yang is the white side with the black dot in it. The relationship between Yin 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 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.
Yin 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. If Yin Yang become unbalanced, one of the qualities is considered deficient or has vacuity.
In the I Ching, originally a divination manual of the Western Zhou period (c. 1000–750 BC), Yin 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 (e.g. ☱) or more yin (e.g. ☵) 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 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, yin, which allows for complex depictions of interrelations.
The principle of Yin 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, such as the swastika, common to Hinduism, Buddhism, and Jainism. Similar symbols have also appeared in other cultures, such as in Celtic art and Roman shield markings.
Taijiquan (Chinese: 太极拳), a form of martial art, is often described as the principles of Yin 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, to 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
Yang ~ ( 69 ) ~ Yin Principles Relations Table
|Yang||~ ( 69 ) ~||Yin|
|Uni||~ ( 6 Universe 9 ) ~||Verse|
|Time||~ ( 6 Change 9 ) ~||Space|
|When||~ ( 69 ) ~||Where|
|Now||~ ( 69 ) ~||Here|
|Energy||~ ( 69 ) ~||Matter|
|Action||~ ( 69 ) ~||Reaction|
|Future||~ ( 6 Present 9 ) ~||Past|
|Infinite||~ ( 6 Duration 9 ) ~||Finite|
|Be||~ ( 69 ) ~||Have|
|New Young||~ ( 6 Mature 9 ) ~||Old|
|Positive||~ ( 6 Neutral 9 ) ~||Negative|
|Motion||~ ( 69 ) ~||Inertia|
|Continue||~ ( 69 ) ~||Stop|
|Front||~ ( 6 Middle 9 ) ~||Back|
|+||~ ( 69 ) ~||-|
|x||~ ( 69 ) ~||%|
|Neutron||~ ( 6 Nucleon 9 ) ~||Proton|
|Electro||~ ( 69 ) ~||Bio|
|Untouchable||~ ( 69 ) ~||Touchable|
|Fast||~ ( 6 Speed 9 ) ~||Slow|
|Near||~ ( 6 Distance 9 ) ~||Far|
|Beauty||~ ( 69 ) ~||Ugliness|
|Order||~ ( 69 ) ~||Obey|
|Pay||~ ( 6 Money 9 ) ~||Dept|
|Heal||~ ( 69 ) ~||Hurt|
|Increase||~ ( 69 ) ~||Decrease|
|Great Giant||~ ( 6 Size 9 ) ~||Little Small|
|See||~ ( 69 ) ~||Hear|
|Smell||~ ( 69 ) ~||Taste|
|Yellow Sun Star Plasma||~ ( 6 Solar Eclipse 9 ) ~||Black Night Sky Moon Natural satellite|
|White Metal Cloud Gaseous Atmosphere||~ ( 69 ) ~||Green Wood Biosphere|
|Blue Day Sky Water Liquid Hydrosphere % Solid Cryosphere||~ ( 69 ) ~||Red Fire ( Blood Moon Eclipse ) Anthroposphere|
|Fall Metal Oxygen||~ ( 69 ) ~||Spring Wood Carbon|
|Winter Water Hydrogen||~ ( 69 ) ~||Summer Fire Nitrogen|
|Total Hot Star Tai Yang ( Midday ) to Partial Cold Water Shao Yang ( Sunset )||~ ( 6 Temperature Lukewarm Hour 9 ) ~||Total Cold Moon Tai Yin ( Midnight ) to Partial Hot Fire Shao Yin ( Sunrise )|
|Antarctic||~ ( 6 Planet Equator 9 ) ~||Arctic|
|Male||~ ( 6 New Life 9 ) ~||Female|
|Shinobi||~ ( 6 Ninja 9 ) ~||Kunoichi|
|Single||~ ( 69 ) ~||Couple|
|1||~ ( 69 ) ~||2|
|Unit||~ ( 69 ) ~||Separate|
|Unique||~ ( 69 ) ~||Pair|
|Inspire||~ ( 6 Respire 9 ) ~||Expire|
|Sound||~ ( 69 ) ~||Silence|
|Strong||~ ( 6 Power 9 ) ~||Weak|
|Hard||~ ( 69 ) ~||Soft|
|Light||~ ( 69 ) ~||Dark|
|Major||~ ( 69 ) ~||Minor|
|Born||~ ( 69 ) ~||Die|
|Think||~ ( 69 ) ~||Feel|
|Spirit||~ ( 69 ) ~||Body|
|Sky||~ ( 69 ) ~||Earth|
|Above||~ ( 69 ) ~||Below|
|Hand||~ ( 69 ) ~||Foot|
|Tiger Lung % Rabbit Large Intestine||~ ( 6 LieQue.7 Link ZhaoHai.6 9 ) ~||Monkey Urinary bladder % Phoenix Kidney|
|Horse Heart % Sheep Small Intestine||~ ( 69 ) ~||Mouse Gall Bladder % Yak Liver|
|Dog Heart Master % Cat Triple Warmer||~ ( 6 NeiGuan.6 Link GongSun.4 9 ) ~||Dragon Stomach % Snake Spleen|
|Head Skull||~ ( 6 Chest Ribs 9 ) ~||Belly Pelvis|
|Prostate||~ ( 6 Genetics 9 ) ~||Uterus|
|Testosterone||~ ( 6 Hormone 9 ) ~||Progesterone|
|Straight||~ ( 69 ) ~||Curve|
|上丹田 Shàng Dāntián||~ ( 6 中丹田, Zhōng Dāntián 9 ) ~||下丹田 Xià Dāntián|
|In Down||~ ( 69 ) ~||Up Out|
|YangMing Rabbit Dragon||~ ( 69 ) ~||TaiYin Tiger Snake|
|TaiYang Sheep Monkey||~ ( 69 ) ~||ShaoYin Horse Phoenix|
|ShaoYang Cat Mouse||~ ( 69 ) ~||JueYin Dog Yak|
|Han Xiang Zi 9 Star Qian Flute Super Nova Meteor Comet||~ ( 6 Ba Xian Family Origin Eclipse 9 ) ~||Lan Cai He 1 Satellite Kun Basket Flower Black Hole|
|Du Mai Sheep Tai Yang Hand SI. 3 Hou XI||~ ( 69 ) ~||Ren Mai Tiger Tai Yin Hand L. 7 Lie Que|
|Full||~ ( 69 ) ~||Empty|
|Cao Guo Jiu 2 Thunder Zhen Castanet Thunder Storm||~ ( 6 Family Older 9 ) ~||He Xian Gu 8 Wood Xun Lotus Insect Bacterium Virus Plague|
|Yang Wei Mai 3 Hand Yang Cat Shao Yang Hand TW. 5 Wai Guan||~ ( 69 ) ~||Yin Qiao Mai 3 Foot Yin Phoenix Shao Yin Foot K. 6 Zhao Hai|
|Gate ( Dragon Gate Taoism Long Men Pai )||~ ( 69 ) ~||Bridge ( Great Wall of China )|
|Li Tie Guai 7 Water Kan Calabash Ice Tsunami Flood||~ ( 6 Family Middle 9 ) ~||Lu Dong Bin 3 Fire Li Ba Xian Jian Combustion|
|Dai Mai Mouse Shao Yang Foot GB. 41 Zu Lin Qi||~ ( 69 ) ~||Chong Mai Snake Shao Yin Foot S. 4 Gong Sun|
|Target||~ ( 69 ) ~||Sphere|
|Lao Zhang Guo 6 Volcano Ken Drum Magma Eruption||~ ( 6 Family Younger 9 ) ~||Zhuang Li Quan 4 Cyclone Tui Hand fan Tornado|
|Yang Qiao Mai 3 Foot Yang Monkey Tai Yang Foot UB. 62 Shen Mai||~ ( 69 ) ~||Yin Wei Mai 3 Hand Yin Dog Jue Yin Hand HM. 6 Nei Guan|
|Cup ( Volcano Mouth, Jin Shan Pai )||~ ( 69 ) ~||Bucket ( Cyclone Head Space Vision )|
|Heaven||~ ( 69 ) ~||Hell|
|Saint||~ ( 69 ) ~||Demon|
|Angel||~ ( 69 ) ~||Devil|
|Good||~ ( 69 ) ~||Bad|
|Forgive||~ ( 69 ) ~||Sin|
|Health||~ ( 69 ) ~||Disease|
|Joy||~ ( 69 ) ~||Sad|
|Yes||~ ( 69 ) ~||No|
|Want||~ ( 69 ) ~||Owe|
|Remember||~ ( 69 ) ~||Forget|
|Find||~ ( 69 ) ~||Lost|
|Appear||~ ( 69 ) ~||Disappear|
|Allow||~ ( 69 ) ~||Forbid|
|Tense||~ ( 69 ) ~||Relax|
|Work||~ ( 69 ) ~||Play|
|Horizontal||~ ( 69 ) ~||Vertical|
|Nourish||~ ( 69 ) ~||Excrete|
|Freedom||~ ( 69 ) ~||Slavery Rules Money Prison|
|Correct||~ ( 69 ) ~||Mistake|
|Law||~ ( 69 ) ~||Crime|
|Justice||~ ( 69 ) ~||Joke|
|Judge||~ ( 69 ) ~||Jester|
|Tribunal||~ ( 69 ) ~||Casino|
|Luck||~ ( 69 ) ~||Mischance|
|Help||~ ( 69 ) ~||Deceive|
|Accept||~ ( 69 ) ~||Reject|
|Give||~ ( 69 ) ~||Charge|
|Truth||~ ( 69 ) ~||Lie|
|True||~ ( 69 ) ~||False|
|Friend||~ ( 69 ) ~||Enemy|
|Master||~ ( 69 ) ~||Apprentice|
|Teach||~ ( 69 ) ~||Learn|
|Practice||~ ( 69 ) ~||Theory|
|Answer||~ ( 69 ) ~||Ask|
|Sure||~ ( 69 ) ~||Quest|
|Do||~ ( 69 ) ~||Talk Reason|
|Love||~ ( 69 ) ~||Hate|
|Rich||~ ( 69 ) ~||Poor|
|Emperor||~ ( 69 ) ~||Tramp|
|Perfume||~ ( 69 ) ~||Stench|
|Clean||~ ( 69 ) ~||Dirty|
|Construct||~ ( 69 ) ~||Destroy|
|Enter||~ ( 69 ) ~||Exit|
|Open||~ ( 69 ) ~||Close|
|Start||~ ( 69 ) ~||End|
|Put||~ ( 69 ) ~||Take|
|Protect||~ ( 69 ) ~||Offense|
|Defense||~ ( 69 ) ~||Attack|
|Shield||~ ( 69 ) ~||Sword|
|Armor||~ ( 69 ) ~||Weapon|
|Mage||~ ( 69 ) ~||Knight|
|Focus||~ ( 69 ) ~||Distract|
|Left Heart||~ ( 6 Side 9 ) ~||Right Liver|
|Peace||~ ( 69 ) ~||War|
|Paradise||~ ( 69 ) ~||Battle Field|
|Win||~ ( 69 ) ~||Lose|
|Live||~ ( 69 ) ~||Kill|
|Life||~ ( 69 ) ~||Death|
- Aesthetic Realism
- Dyad (Greek philosophy)
- Endless knot
- Five elements
- Flag of South Korea
- Fu Xi
- Golden Mean
- Huangdi Neijing
- I Ching
- Iota Geminorum
- Niels Bohr with his coat of arms
- T'ai chi ch'uan
- Tao Te Ching
- Traditional Chinese medicine
- Porkert (1974). The Theoretical Foundations of Chinese Medicine. MIT Press. ISBN 0-262-16058-7.
- Georges Ohsawa (1931) The Unique Principle, link from Google Books
- 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.
- Bernhard Karlgren, Analytic Dictionary of Chinese and Sino-Japanese, Paul Geunthner, 1923, p. 104.
- Wenlin, version 4.1.1, 2012, n.p.
- Bernhard Karlgren, Grammata Serica Recensa, Museum of Far Eastern Antiquities, 1957, 173, 188.
- Li, Fang-Kuei, "Studies on Archaic Chinese", translated by Gilbert L. Mattos, Monumenta Serica 31, 1974:219–287.
- William H. Baxter, A Handbook of Old Chinese Phonology, Mouton de Gruyter ,1992.
- Schuessler, Axel, ABC Etymological Dictionary of Old Chinese, University of Hawaii Press, 2007, 558, 572.
- Baxter & Sagart (2014), pp. 326-378.
- John DeFrancis, ed., ABC Chinese-English Comprehensive Dictionary, University of Hawaii Press, 2003, 1147, 1108.
- Rolf Stein (2010), Rolf Stein's Tibetica Antiqua: With Additional Materials, Brill, p. 63.
- Arnoldus Montanus, Atlas Chinensis: Being a relation of remarkable passages in two embassies from the East-India Company of the United Provinces to the Vice-Roy Singlamong, General Taising Lipovi, and Konchi, Emperor, Thomas Johnson, tr. by J. Ogilby, 1671, 549: "The Chineses by these Strokes ‥ declare ‥ how much each Form or Sign receives from the two fore-mention'd Beginnings of Yn or Yang."
- William Jones Boone, "Defense of an Essay on the proper renderings of the words Elohim and θεός into the Chinese Language," Chinese Repository XIX, 1850, 375: "... when in the Yih King (or Book of Diagrams) we read of the Great Extreme, it means that the Great Extreme is in the midst of the active-passive primordial substance (Yin-yáng); and that it is not exterior to, or separate from the Yin-yáng."
- Carl Jung, "Aion: Researches into the Phenomenology of the Self", in The Collected Works of C. G. Jung, tr. by R. F. C. Hull, Volume 9, Part 2, p. 58" "[The vision of "Ascension of Isaiah"] might easily be a description of a genuine yang-yin relationship, a picture that comes closer to the actual truth than the privatio boni. Moreover, it does not damage monotheism in any way, since it unites the opposites just and yang and yin are united in Tao (which the Jesuits quite logically translated as "God")."
- For instance, the Huainanzi says" "Now, the lumber is not so important as the forest; the forest is not so important as the rain; the rain is not so important as yin yang; yin yang are not so important as harmony; and harmony is not so important as the Way. (12, 材不及林，林不及雨，雨不及陰陽，陰陽不及和，和不及道; tr. Major et al. 2010, 442).
- Roger T. Ames, "Yin and Yang", in Encyclopedia of Chinese Philosophy, ed. by Antonio S. Cua, Routledge, 2002, 847.
- Needham, Joseph; Science and Civilization in China Vol.2: History of Scientific Thought; Cambridge University Press; 1956
- Needham, Joseph; Science and Civilization in China Vol.2: History of Scientific Thought; Cambridge University Press; 1956
- Muller, Charles. "Daode Jing". Retrieved 2012-09-04.
- Robin R. Wang "Yinyang (Yin-yang)". Internet Encyclopedia of Philosophy.
- Nyoiti Sakurazawa & William Dufty (1965) You Are All Sanpaku, page 33
- Osgood, Charles E. "From Yang and Yin to and or but." Language 49.2 (1973): 380–412 . JSTOR. 16 November 2008, jstor.org
- Li CL. A brief outline of Chinese medical history with particular reference to acupuncture. Perspect Biol Med. 1974 Autumn;18(1):132-43.
- The text of the I Ching has its origins in a Western Zhou divination text called the Changes of Zhou (周易 Zhōu yì). Various modern scholars suggest dates ranging between the 10th and 4th centuries BC for the assembly of the text in approximately its current form. Nylan, Michael (2001), The Five "Confucian" Classics (2001), p. 228.
- Giovanni Monastra: "The "Yin–Yang" among the Insignia of the Roman Empire?," "Sophia," Vol. 6, No. 2 (2000)
- "Late Roman Shield Patterns - Magister Peditum". www.ne.jp.
- Helmut Nickel: "The Dragon and the Pearl," Metropolitan Museum Journal, Vol. 26 (1991), p. 146, Fn. 5
- 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.
- Works cited
- Baxter, William H.; Sagart, Laurent (2014). Old Chinese: A New Reconstruction. Oxford: Oxford University Press. ISBN 978-0-19-994537-5.
|Wikimedia Commons has media related to Yin Yang.|
|Look up yin, yang, or yin-yang in Wiktionary, the free dictionary.|
- Yin Yang meaning in Chinese educational video.
- Yin and Yang, goldenelixir.com
- "Precelestial and Postcelestial Yin and Yang", by Liu Yiming (1734–1821)