Något om yin och yang

Sweden, Dalarna, Rattvik Bridal CoupleThe unique scientific knowledge in ancient China, ranging from astronomy, geography, calendars, physics, medicine, pharmacy, to chemistry, originated from the Theory of the Five Elements and the Theory of Yin and Yang. These theories even had effects on the development of Chinese music, architecture, art, and culture.

Läs hela: Foundations of Chemistry in Ancient China

Yin och yang… motpolerna – har nu inget med religion att göra. Det har med livets/alltets innersta att göra – det är lagar, eller principer. Självfallet kan det finnas med inom ursprungliga religioner, eller andliga vägar – vore konstigt om det inte gjorde det, såsom inom taoism.

  They stand in mutual opposition
  They are rooted in each other
  They define each others limit
  They transform into one another

Alla folkgrupper har haft ritualer och annat som på sitt sätt har harmonierat detta inom oss, alltså yin och yang, även om det senare kanske mer blev ett slags spel mellan man och kvinna. Det gäller tex danser och sällskapslekar, mm.

Nu vet vi som ingenting – tidigare fanns det där naturligt, i hur vi levde våra liv, mellan man och kvinna. Nu förstås det inte – det har tryckts undan – och det ska förknippas med teorier och religion…

Men det är grunden – på denna nivån så kan man ju se på hur det förklaras omkring det, hur det med de fyra eller fem elementen. Det talades det om hos de gamla grekerna, och är som fundament inom traditioner i det vanliga livet i Indien och Kina, och inom traditionell läkekonst.

Tantra fanns som ett sätt att mötas mellan yin och yang – utan sex och begär, som det nu är i det vanliga livet, och som massivt förs ut i propagandans underhållningsvärld.

Yin och yang, ömsesidigt stödjande och kompletterande. Stödja det i båda parter, som en spiral uppåt. Det var då inom Kultivering, inget annat. Det var en kultiveringsmetod.

Idag är ”sex” inte alltid stödjande, utan istället nedbrytande, och människor lever oftast mest för känslor och utifrån begär.

ros3C.G. Jung’s described the coniunctio oppositorum, or union of opposites, as the goal of individuation. Jung noted that the mysterium coniunctio, the relationship between yin and yang, can be true or false (Ref 7). Jung did not hold to a Biblical view of evil, but he certainly struggled with evil as a reality in human affairs. In his own way, Jung attempted to understand how we all must come to terms with the masculine and feminine principles in life, and in God Himself, in order to be whole persons, whether we are single or whether we are married. The woodcut, illustrative of Jungian thought, is from a medieval book, Rosarium Philosophorum Alchemiae de Lapide Philosophica, 1550. Jolande Jacobi in her book, The Psychology of C.G. Jung, (Yale University Press, London, New Haven, 1973) comments on this diagram as follows

”Marriage is not comfortable and harmonious; rather, it is a place of individuation where a person rubs up against himself and against his partner, bumps against himself in love and in rejection, and in this fashion comes to know himself, the world, good and evil, the heights and the depths”

Adolph Guggenbuhl-Craig, Marriage, Dead or Alive (Spring Publications; Zurich 1977)

The word ”Tao” (pronounced ”dow,” rhyming with ”cow”) is not easily translated but roughly can be thought of as the way or as the union of opposites by the middle way (C.G. Jung).

The flowing stream is a key metaphor for Taoism. One is to ‘flow with’ the Tao, or life-principle of the universe. To be ‘with it,’ and not ‘against the Tao,’ is to be fulfilled. Not rigidity and aggressiveness, but flexibility and simple naturalness are encouraged. To ‘get ahead’ it is best to lie low and keep quiet. The curse of life is the many layers of artificiality of which cities are the symbol: the impersonal relationships; the dictated tastes of custom; the abstractions of bureaucracy and technological civilization. Wisdom resides with the simple, uncomplicated people who are close to the soil and who move with the rhythms of nature; not the wordy professors, the politically ambitious ‘climbers,’ and the scheming, overweight moneylenders. To live in harmony with the Tao—the really real—is the path to authenticity.

George Fry, James R. King, Eugene R. Swanger and Herbert C. Wolf, Great Asian Religions (Baker Book House; Grand Rapids, 1984)

The Tao implies the principle that man can choose to live in harmony with God, with nature, and with himself so as to find peace of mind and inner wholeness, or he can elect the path of disharmony and destruction. The Tao is impersonal in Chinese philosophy (since Taoism does not claim to be a religion).

Alan Watts, a former Episcopal priest who became a skillful teacher of Eastern religions and philosophy until his death in 1973, wrote lucidly for Western minds on these subjects. His book,Tao: The Watercourse Way (Pantheon Books; NY, 1975), is a good introduction to Taoism and Zen Buddhism.

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