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I ching and yin and yang symbol
I ching and yin and yang symbol









i ching and yin and yang symbol

Yin and Yang can only be defi­ned in rela­tion to each other : they inter­act in interdependence.

i ching and yin and yang symbol

Yin sym­bo­lizes dark­ness, cold, inter­io­ri­ty, sup­ple­ness, femi­ni­ni­ty, while Yang is asso­cia­ted with light, heat, exte­rio­ri­ty, rigi­di­ty, mas­cu­li­ni­ty. Taijitu, motion­less, repre­sents the uni­ty beyond the dua­lis­tic move­ment appa­rent­ly gene­ra­ted by Yin and Yang. The sta­tic side of the sym­bol that repre­sents them, cal­led Taijitu, is equal­led only by the uni­ver­sal dyna­micsthat they car­ry. The mani­fest, the real, is ensh­ri­ned in these prin­ciples. The Yin and Yang prin­ciples represent the inces­sant trans­for­ma­tions of all aspects of life and universe. That is to say : no situa­tion is ever fixed since it is part of the per­ma­nent move­ment of the uni­verse. However bea­ring in mind the notion of evo­lu­tion inherent in the mani­fes­ta­tion of events. I Ching is a book of phi­lo­so­phy and cos­mo­lo­gy that can also be used for divi­na­tion. It is consi­de­red to be the oldest Chinese text, howe­ver its date of ela­bo­ra­tion is not known with cer­tain­ty : accor­ding to hypo­theses it varies from the begin­ning of the 8th cen­tu­ry BC to the begin­ning of the Christian era. This book was for him a method of explo­ring the uncons­cious. Yin Yang : meaning and philosophy The book of transformationsīefore deve­lo­ping the notion of syn­chro­ni­ci­ty, Jung became inter­es­ted in the I Ching, the Book of Transformations  in 1924. Only if the acti­va­ted arche­types in the indi­vi­dual psyche are rela­ted to dan­ger, risk or fatal cir­cum­stances would syn­chro­ni­ci­ties mani­fest them­selves, accor­ding to Jung. The lat­ter can be emo­tio­nal or intel­lec­tual and are com­mon to all huma­ni­ty… since the begin­ning of time ! As a result, the arche­types are both inti­mate and imper­so­nalin nature. When they are active in our psyche, arche­types uncons­cious­ly pro­duce cer­tain types of beha­viour. They are sym­bo­lic and serve as a modelfor us. It would explain, for example, the phe­no­me­na of telepathy.Īrchetypes are part of this field of infor­ma­tion, like so many pri­mor­dial images found in tales, legends, dreams or myths of uni­ver­sal lite­ra­ture. It is a field through which infor­ma­tion is trans­mit­ted. the expe­rience of all human his­to­ry that we have inhe­ri­ted. Collective uncons­cious repre­sents the uncons­cious psyche com­mon to huma­ni­ty, i.e. « The strange prin­ciple of syn­chro­ni­ci­ty acts in the world when cer­tain things (…) behave as if they were the same thing, but they are not from our point of view. » Īccording to Jung, syn­chro­ni­ci­ties revolve around two fun­da­men­tal notions : col­lec­tive uncons­cious and arche­types. He cal­led « Unus Mundus » this concept of uni­ty of rea­li­ty, in which : However, we will only talk about syn­chro­ni­ci­ty if this event takes on a par­ti­cu­lar mea­ning for us, we will come back to it in the next article (online soon).įor Jung, these two events – psy­chic and phy­si­cal – would in the end be only two aspects of the same rea­li­ty. The most com­mon example is the per­son we haven’t heard from for a long time, who calls us exact­ly when we think of her. More pre­ci­se­ly, syn­chro­ni­ci­ty is a cor­res­pon­dence in time bet­ween a psy­chic event – that is, a state of conscious­ness – and a phy­si­cal event. Understanding synchronicities Two aspects of the same reality The term is oppo­sed to « syn­chro­nism », which refers to the simple simul­ta­nei­ty of two events. » After many revi­sions of the concept, he defi­ned syn­chro­ni­ci­ty as « a tem­po­ral coin­ci­dence of two or more events without a cau­sal link bet­ween them and having the same or simi­lar sense. The term « syn­chro­ni­ci­ty » first appea­red in 1928 and was coi­ned by the Swiss psy­cho­ana­lyst Carl Gustav Jung.











I ching and yin and yang symbol