The State of Existance

A Theory of Everything yet to be verified
A Theory of Everything yet to be verified

The Yin and Yang symbol, a minimalistic depiction of a dual existence. The whole, stripped to the core. A clear, simplified illustration, whispering harmony, order and structure. Loved by the human brain for its simplicity, clarity, and symmetry.

The deeper meaning behind the Yin Yang symbol is that everything is made up of opposites: darkness-light, male-female, matter-space, sound-silence. However, the opposite poles cannot be isolated; they are connected to each other, like the two sides of a coin or magnetic bars. When a magnetic bar is cut in half the two opposite poles are not separated (as suggested by the idea of monopoles) because the two halves will both remain to have opposite poles. In the human dimension we can perceive these opposites with our five senses. We can even see the shades, hear the scales and feel the levels between opposites that connect them.

Yin and Yang goes beyond the physical. It also represents our abstract (metaphysical) worlds of mind, emotion, moral values and consciousness in which the opposites of positive-negative, good-bad, love-fear, happy and sad exists.

The symbol as such, is a beautiful, meaningful illustration of balance and structure but balance to a point of stagnation. Structure to a point of stagnation. Opposites that are connected but limited and contained. Just like a perfectly pruned, formal garden, in which one cannot see the underlying movement unless each plant in that garden is allowed to grow freely, like the rest of nature.

The Yin Yang symbol as it is, seems to be constrained within a balanced state of structure. What if the circle that contains the symbol is removed to render existence infinite? What if it could show movement causing a state of unorganised entropy?


5 thoughts on “The State of Existance

  1. The concept of Yin and Yang originates in ancient Chinese philosophy and metaphysics, which describes two primal opposing but complementary forces found in all things in the universe. Yin, the darker element, is passive, dark, feminine, downward-seeking, and corresponds to the night; Yang, the brighter element, is active, light, masculine, upward-seeking and corresponds to the day. Because Yang means “sunny”, it corresponds to the day and more active functions. Whereas Yin, meaning “shady”, corresponds to night and less active functions. It is also possible to look at Yin and Yang with respect to the flow of time. Noon, is full Yang, sunset is Yang turning to Yin; midnight is full Yin and sunrise is Yin turning to Yang. This flow of time can also be expressed in seasonal changes and directions. South and summer are full Yang; west and autumn are Yang turning to Yin; north and winter are full Yin, and east and spring are Yin turning over to Yang.

    May you find the road to enlightenment.

    Yin Yan Tao

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    1. Thank you photoblogger99 for your comprehensive explanation regarding the concept of Yin Yang with which some of the readers may not be familiar. I would like to hear your comments on my alternative suggestions (mind experiment) regarding the symbol as a visual illustration of the concept removed from familiar explanations of its meaning. The purpose of this blog is to come up with novel ideas that would defamiliarise existing information and by doing so come up with something new that cannot be found on any existing google site. To do this you have to think like an artist and be open to the many possibilities that exist in the realms of thoughts and metaphysics.

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  2. It´s interesting that Lao never mentions the Yin and Yang in the Daodejing. He only talks about the “eternal Dao”. The strange thing about a symbol representing an all / nothing combination, just like computers do with their 1s and 0s, is that they are only ever, by definition, half right: you can represent a something, or existence, because we all experience existence in this life – thus this is non-controversial and probably legitimate. But you cannot represent a nothing – at least in any meaningful way – which is what the Hindus did with Krishna, say, the mathematicians did with a numerical 0 (again, Hindus were the first to invent this idea), especially as part of the linear number series, which was a cardinal error (see my blog post on this), which linguists (and us) did and do with the very word “nothing”, and which the Chinese did philosophically with the yin. For this reason, I say that the yin/yang duality is nothing to do with Daoism, at least Lao´s version of it. He experienced the eternal Dao yet in a human consciousness, which preceeded any beginning / end duality. Daoism is about cosmogony, yin / yang and the I Ching is about cosmology. There is no structure in Daoism. The simplicity he is always exhorting people to in his book isn´t about balance or motion; it is about stilling things – especially art and intellectual pursuits – to the point that they cease manifesting. At some point, if one “stills the waters” as he puts it,enough, one´s mind becomes receptive to a temporary state of mind that partakes of whatever this unmanifest it. It shuts up and the Dao comes through however it wants. Not consciously, not as a revelation, but simplicity, humility, emptiness. If one does that completely – which is a spiritual death (althoughreally life because one becomes like a newborn baby) in most systems, or a stilling of one´s whole life – then one´s entire life has become part of the Dao, which is what Chuang called the state of a “True Man” (as in Jim Carrey´s truman show film, as experientialist will realise). The Dao is then understood to be the Vedic Paramatman, or Paramavyakta – the oversoul. It has no manifest qualities, it is the oversoul, wrongly misunderstood by many people to be god, a conscious all, which is a contradiction-in-terms.
    It can´t be experienced by the mind or even the vital or energetic bodies, because these are all things, and things get in the way of no-thing. This misconception is actually perpetuated by the yin yang symbol and philosophy, because it continues to represent no-thing as if it were a thing, as part of a diagram, which can only ever create veils over that no-thing, which is no diagram whatsoever. Whether no-thing is nothing in itself, from its point of view, or we just call it that from our thing-based point of view is another issue, one that can only be answered by experiencing no-thing. I hold that Lao experienced this stage, but whether it is even possible is probably a very debatable point to some people. But it can be done, it has been done. But not by mystic practices, rather the open-ness, simplicity and constant avoidance of those sorts of actions Lao always talks about in the Daodejing.

    In numerical terms, if you´re a one, you go into everything. Lao openly calls this god. But if you´re a zero, you don´t even get involved in *everything*, which is that one and all its permutations – creation. Hence he says (in my version of the Daodejing) the perhaps astonishing phrase: “The Daoist stays with what preceded god, and doesn´t call himself god”.

    What most people call god is not the oversoul; it has manifest qualities, which immediately renders it finite; perhaps it is a summation of “all yangs”, but it is definitely not the Dao or infinity.


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