THE MANIFESTATION OF YIN AND YANG  

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The law of yin and yang is the natural order of the univers, the foundation of all things, mother of all changes, the root of life and death.

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In the universe, the pure yang qi ascends and converges to form heaven, while the turbid yin qi descends and condenses to form the Earth.

Yin is passive and quiet, while the nature of Yang is active and noisy.

Yang is responsible for expanding and Yin is responsible for contracting, astringent and consolidating.

Yang is the energy, the vital force, the potential while Yin is the substance, the foundation, the mother that qives rise to all this potential.



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The elements of fire and water are categoriged into Yang and Yin. The fire being Yang and the water being Yin. The functional aspect of the body is Yang, the nutritive or substantive aspect is Yin.



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The Yin and Yang in the body should be in balance with one another. If the Yang qi dominates, the Yin will be deprived and vice versa. Excess Yang will manifest as febrile disease, where as excess Yin will manifest as cold disease.



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In the human body there are the zang organs of the liver, heart, spleen, lung and kidneys. The qi of the five zang organs forms the five spirits and gives rise to the five emotions. The spirit of heart is known as the shen, which rules mental and creative functions. The spirit of the liver rules the nervous system and gives rise to extrasensory perception. The spirit of the spleen rules logic or reasoning power. The spirit of the lungs rules the animalistic instincts physicsl strength and stamina. The spirit of the kidneys, zhi, rules the will, drive, ambition, and survival instincts.

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Overindulgence in the five emotions happiness, anger, sadness, worry or fear and fright can create imbalances.

Sudden anger damages the Yin qi. Becoming easily excited or overjoyed will damage the Yang qi. This cause the qi to rebel and rise up to the head, squeeqing the shen out of the heart and allowing it to float away. Failing to regulate one's enotions can be likened to summer and winter failing to regulate each other, threatening life itself.

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Heaven produces qi, Earth qives rise to form. Heaven regulates the four seasons. On earth the transformations of the five elements represent the interplay of Yin and Yang. Yang rises to produce heaven, while the turbid Yin descends to form the earth. This movement helps create the rhythm of the seasons and the weather changes, enabling birth in spring, growth in summer, consolidation in autumn and storage in winter.

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Extreme heat or Extreme cold will transform into it's opposite. For example on a hot day the heat will rise, causing condensation and eventually rain and therefore cold.

Coldness produces turbid Yin, heat produces the clear Yang. If the clear Yang qi descends instead of rising, problems such as diarrhea occur in the body. If the turbid Yin qi becomes stuck at the top and fails to descend, there will be fullness and distension in the head. These conditions are imbalnces of Yin and Yang.

THE ARTOF LIFE THROUGH THE FOUR SEASONS  


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The three months of the spring season bring about the revitalization of all things in nature. It is the time of birth. This is when heaven and earth are reborn. During this season it is advisable to retire early. Arise early also and go walking in order to absorb the fresh, invigorating energy. Since this is the season in which the universal energy begins anew and rejuvenates, one should attempt to correspond to it directly by being open and unsuppressed, both physically and emotionally.

On the physical level it is good to exercise more frequently and wear loose-fitting clothing. This is the time to do stretching exercises to loosen up the tendons and muscles, Emotionally, it is good to develop equanimity. This is because spring is the season of the liver, and indulgence in anger, frustration, depression, sadness, or any excess emotion can injure the liver. Furthermore, violating the natural order of spring will causes cold disease, illness inflicted by atmospheric cold, during summer.



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In the three months of summer there is an abundance of sunshine  and  rain.   The  heavenly  energy  descends,  and  the  earthly energy rises. When these energies merge there is intercourse between heaven and earth. As a result plants mature and animals, flowers, and fruit appear abundantly.

One may retire somewhat later at this time of year, while still arising early. One should refrain from anger and stay physically active, to prevent the pores from closing and the qi from stagnating. One should not overindulge in sex, although one can indulge a bit more than in other seasons. Emotionally, it is important to be happy and easygoing and not hold grudges, so that the energy can flow freely and communicate between the external and the internal. In this way illness may be averted in the fall. The season of fire and heart also encompasses late summer, which corresponds to the earth element. Problems in the summer will cause injury to the heart and will manifest in the autumn.



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In the three months of autumn all things in nature reach their full maturity. The grains ripen and harvesting occurs. The heavenly energy cools, as does the weather. The wind begins to stir. This is the changing or pivoting point when the yang, or active, phase turns into its opposite, the yin, or passive, phase. One should retire with the sunset and arise with the dawn. Just as the weather in autumn turns harsh, so does the emotional climate. It is therefore important to remain calm and peaceful, refraining from depression so that one can make the transition to winter smoothly. This is the time to gather one's spirit and energy, be more focused, and not allow desire to run wild. One must keep the lung energy full, clean, and quiet. This means practicing breathing exercises to enhance lung qi. Also, one should refrain from both smoking and grief, the emotion of the lung. This will prevent kidney or digestive problems in the winter. If this natural order is violated, damage will occur to the lungs, resulting in diarrhea with undigested food in winter. This compromises the body's ability to store in winter.



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During the winter months all things in nature wither, hide, return home, and enter a resting period, just as lakes and rivers freeze and snow falls. This is a time when yin dominates yang. Therefore one should refrain from overusing the yang energy. Retire early and get up with the sunrise, which is later in winter. Desires and mental activity should be kept quiet and subdued. Sexual desires especially should be contained, as if keeping a happy secret. Stay warm avoid the cold, and keep the pores closed. Avoid sweating. The philosophy of the winter season is one of conservation and storage. Without such practice the result will be injury to the kidney energy. This will cause wei jue, consisting of weakness, atrophy of muscles, and coldness in spring, manifesting as paralysis, wei/flaccid syndrome, arthritis, or degeneration of the bones and tendons. This is because the body has lost its ability to open and move in the spring.

So the full cycle can be seen. Spring is the beginning of things, when the energy should be kept open and fluid; summer opens up further into an exchange or communication between internal and external energies; in the fall it is important to conserve; finally, the winter is dominated by the storage of energy.



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The heavenly energy is bright and clear, continually circulates, and has great virtue. This is because it does not radiate its brilliance, for if it did proclaim itself, neither the sun nor the moon would be visible. People should follow the virtuous way of heaven, not exposing their true energy. In this way they will not lose it or be subject to attacks of evil energies, which produce illness in the body. If the body is attacked by evil energy, its own energy will become stuck, just as when the clouds cover the sky, obscuring the sun and moon and causing darkness.

The heavenly energy naturally circulates and communicates with the earth's energy; the heavenly energy descends and the earthly energy ascends. When this intercourse takes place and these energies merge, the result is a balance of sunshine and rain, wind and frost, and the four seasons. If the heavenly energy becomes stuck, sunshine and rain cannot come forth. Without them, all living things cease to be nourished and lose their vitality, and imbalance manifests as storms and hurricanes; severe and harsh weather disrupts the natural order, causing chaos and destruction.

In the past the sages were able to observe the signs and adapt themselves to these natural phenomena so that they were unaffected by exogenous influences, or "evil wind," and were able to live long lives.



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If one does not follow the play of the elemental energies according to the seasons, the liver energy will stagnate, resulting in illness in spring. In summer, the heart energy becomes empty and the yang energy is exhausted. During the autumn there will be congestion of the lung energy. In winter the kidney will be drained of jing.



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The transformation of yin and yang in the four seasons is the basis of the growth and the destruction of life. The sages were able to cultivate the yang energy in spring and summer and conserve the yin energy in autumn and winter. By following the universal order, growth can occur naturally. If this natural order is disregarded, the root of one's life will be damaged and one's true energy will wane.

Therefore, the change of yin and yang through the four seasons is the root of life, growth, reproduction, aging, and destruction. By respecting this natural law it is possible to be free from illness. The sages have followed this, and the foolish people have not.



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In the old days the sages treated disease by preventing illness before it began. Treating an illness after it has begun is like suppressing revolt after it has broken out.

   THE UNIVERSAL TRUTH

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Huang Di asked, “I've heard that in the usual signs of aging. In our time, however, people age prematurely, living only fifty years. Is this due to a change in the environment, or is it because people have lost the correct way of life?” Qi Bo replied, "In the past, people practiced the Tao, the Way of Life. They understood the principle of balance, of yin and yang, as represented by the transformation of the energies of the universe. Thus, they formulated practices such as Dao-in, an exercise combining stretching, massaging, and breathing to promte enery flow, and meditation to help maintain and harmonize themselves with the universe. They ate a balanced diet at regular times, arose and retired at regular hours, avoided overstressing their bodies and minds, and refrained from overindulgence of all kinds. They maintained well-being of body and mind ; thus, it is not surprising that they lived over one hundred years.

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“These days, people have changed their way of life. They drink wine as though it were water, indulge excessively in destructive activities, drain their jing-the body's essence that is stored in the kidneys-and deplete their qi. They do not know the secret of conserving their energy and vitality. Seeking emotional excitement and momentary pleasures, people disregard the natural rhythm and order of the universe. They fail to regulate their lifestyle and diet, and sleep improperly. So it is not surprising that they look old at fifty and die soon after.” “The accomplished ones of ancient times advised people to guard themselves against zei feng, disease-causing factors. On the mental level, one should remain calm and avoid excessive desires and fantasies, recognizing and maintaining the natural purity and clarity of the mind. When internal energies are able to circulate smoothly and freely, and the energy of the mind is not scattered, but is focused and concentrated, illness and disease can be avoided.” “Previously, people led a calm and honest existence, detached from undue desire and ambition ; they lived with an untainted conscience and without fear. They were active, but never depleted themselves. Because they lived simply, these individuals knew contentment, as reflected in their diet of basic but nourishing foods and attire that was appropriate to the season but never luxurious. Since they were happy with their position in life, they did not feel jealousy or greed. They had compassion for others and were helpful and honest, free from destructive habits. They remained unshakable and unswayed by temptations, and they were able to stay centered even when adversity arose. They treated others justly, regardless of their level of intelligence or social position.”

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Huang Di asked, “When one grows old, one cannot bear children. Is this due to heredity or to the loss of one's procreative energy?” Qi Bo answered, “In general, the reproductive physiology of woman is such that at seven years of age her kidney energy becomes full, her permanent teeth come in, and her hair grows long. At fourteen years the tain kui, or fertility essence, matures, the ren/conception and chong/vital channels responsible for conception open, menstruation begins, and conception is possible. At twenty-one years the kidney energy is strong and healthy, the wisdom teeth appear, and the body is vital and flourishing. At twenty-eight years the bones and tendons are well developed and the hair and secondary sex characteristics are complete. This is the height of female development. At thirty-five years the yangming/stomach and large intestine channels that govern the major facial muscles begin to deplete, the muscles begin to atrophy, facial wrinkles appear, and the hair begins to thin. At forty-two all three yang channels-taiyang, shaoyang, and yangming-are exhausted, the entire face is wrinkled, and the hair begins to turn gray. At forty-nine years the ren and chong channels are completely empty, and the tien kui gas dried up. Hence, the flow of the menses ceases and the woman is no longer able to conceive.”

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“In the male, at eight years of age the kidney energy becomes full, the permanent teeth appear, and the hair becomes long. At sixteen years of age the kidney energy is ample, the tien kui is mature, and the jing is ripe, so procreation is possible. At twenty-four years the kidney qi is abundant, the bones and tendons grow strong, and the wisdom teeth come in. At the thirty-second year the body is at the peak of strength, and functions of the male are at their height. By forty the kidney qi begins to wane, teeth become loose, and the hair starts to fall. At forty-eight the yang energy of the head begins to deplete, the face becomes sallow, the hair grays, and the teeth deteriorate. By fifty-six years the liver energy weakens, causing the tendons to stiffen. At sixty-four the tian kui dries up and the jing is drained, resulting in kidney exhaustion, fatigue, and weakness. When the energy of all the organs is full, the excess energy stored in the kidney is excreted for the purpose of conception. But now, the organs have aged and their energies have become depleted, the bones and tendons have become frail and seiff, and movements are hampered. The kidney reservoir becomes empty, marking the end of the power of conception.”

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Huang Di remarked, “I notice, however, that some people, even though they are quite elderly, can still conceive.” Qi Bo replied, “This is because these individuals inherited an unusual abundance of jing and also realized how to lead their lives properly and protect their vitality. At sixty-four and forty-nine, for males and females respectively, these individuals still have excess kidney energy as well as qi and blood, so they still have the capacity to procreate. However, men past the age of sixty-four and women past forty-nine have normally lost this ability.”

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Huang Di asked, “If a wise one who follows the Tao is over one hundred years of age, can he or she still retain the ability to procreate?” Qi Bo answered, “Yes, it is possible. If one knows how to live a correct way of life, conserve one's energy, and follow the Tao, yes, it is possible. One could procreate at the age of one hundred years.” Huang Di inquired, “I've heard of people in ancient times, spoken of as the immortals, who knew the secrets of the universe and held yin and yang, the world, in the palms of their hands. They extracted essence from nature and practiced various disciplines such as Dao-in and Qi Gong, and breathing and visualization exercises, to integrate the body, mind, and spirit. They remained undisturbed and thus attained extraordinary levels of accomplishment. The immortals kept their mental energies focused and refined, and harmonized their bodies with the environment. Thus, they did not show conventional signs of aging and were able to live beyond biological limitations.” “Not so long ago there were people known as achieved beings who had true virtue, understood the way of life, and were able to adapt to and harmonize with the universe and the seasons. They too were able to keep their mental energy through proper concentration. These achieved beings did not live like ordinary hunmans, who tended to abuse themselves. They were able to travel freely to different times and places since they were not governed by conventional views of time and space. Their sence perceptions were supernormal, going far beyond the sight and hearing of ordinary humans. They were also able to preserve their life spans and live in full health, much as the immortals did.” “There was a third type of person, known as the sage. The sages lived peacefully under heaven on earth, following the rhythms of the planet and the universe. They adapted to society without being swyed by cultural trends. They were free from emotional extremes and lived a balanced, contented existence. Their outward appearance, behavior, and thinking did not reflect the conflicting norms of society. The sages appeared busy but were never depleted. Internally they did not overburden themselves. They abided in calmness, recognizing the empty nature of phenomenological existence. The sages lived over one hundred years because they did not scatter and disperse their energies.” “A fourth type were natural people who followed the Tao and were called naturalists. They lived in accordance with the rhythmic patterns of the seasons : heaven and earth, moon, sun, and stars. They aspired to follow the ways of ancient times, choosing not to lead excessive lifesyles. They, too, lived plainly and enjoyed long life.”





The principle of four season


Before the birth of all things and creatures on Earth, all living potential resided in the place of yin.

It was at "birth"(first at heaven) that the yang qi enabled everything to grow.

Yin provides form (seed, soil, water, etc.), yang enables growth (sunlight, energy, etc.) The warmth of the spring gives rise to birth, the fire of the summer fuels rapid growth and development, the coolness of autumn matures all things and provides fruit to harvest. The coldness of winter forces in acticity and storing. This is the rhythmic change of nature.

If the four seasons become disrupted, the weather becomes universe will lose their normalcy.

? The East has a cyclical rather than linear concept of time.

In the western concept of time, there was first a God who created the universe in a singular action and then created everything in it. In the view of Eastern (oriental) philosophy ; Tao the universe opened in a process called Kaebyok (which means to open heaven and to open Earth)

? Creation is an ongoing cyclical process of birth, growth, maturity (harvest) and rest. In this cycle we can see the interplay of yin and yang. The two base forces in the universe.

? A single day is perhaps the smallest unit of time in which we can see the rise and ebb of yin and yang.

At night, yin is at its strongest. The moon, darkness, stillness and quiet all have yin nature. The night is a time of rest.

? When the sun, which is yang in nature. Rises, it is a time of birth. If you are a havy sleeper, getting out of bed early in the morning can be a kind of labour pain. As the sun gets higher and the temperature rises. Yang becomes more and more dominat and things tend to become more active.

The morning and afternoon are times of growth with yang reaching its highest peak at noon and from that point on yin starts to regain its force and things starts to wind down.

For humans the evening is often a time of relaxation and entertaintment.

This is the harvest, we enjoy what we have worked for, finally yin becomes very dominant and thingg tend to return to the state of rest at night time. As you know very well. This process repeats itself day after day.