Fuxi’s Yin-Yang trigrams later inspired the iconic Taiji(Tai Chi)symbol,also known as the”Yin-Yang Symbol”.But where does the term”Tai Chi“originate?Confucius actually coined”Tai Chi,”according to Professor Zeng,and it signifies”that which is so vast it has no exterior and so minute it has no interior.”In other words,Tai Chi represents a shared,universal essence that unites all things.But how did Fuxi uncover this secret,and what methods did he use to record it?And what can this concept of Tai Chi teach us in the modern age?
Tai Chi is a term that has become quite familiar,but it was Confucius who introduced it into philosophical discourse.Before him,there was no clear definition of Tai Chi.Confucius believed that clear terminology was essential;he insisted on precise naming to promote clarity.Since Confucius labeled this unifying principle as”Tai Chi”over 2,500 years ago,not a single thinker has sought to rename it,which speaks to the power and precision of his naming.
So,what does”Tai Chi”actually mean?The Chinese character for”Tai”combines the elements for”great”(大)and a small dot(、),symbolizing both vastness and minuteness.Hence,Tai Chi communicates both extremes:something vast with no outer bounds and something minuscule with no internal core.Confucius saw that Fuxi’s insights described something beyond the physical—a concept that encompassed the boundlessness of existence itself.Thus,he aptly named it”Tai Chi.”
In Chinese culture,the term“tai”suggests an interplay between expansion and contraction.In the role of a wife,for instance,a woman embodies Tai Chi by adapting her presence;she may be the most significant figure within the household,yet she may also take a humble role when with her in-laws.A successful spouse is one who understands when to be expansive and when to yield.
This flexible quality of”Tai”can also be seen in other titles,such as the”Tai Shang Huang”(retired emperor),whose influence is conditional on the reigning emperor’s respect,or even in the status of an eunuch,which varied historically.Essentially,words with”tai”carry this layered significance:they can be expansive or restrained,depending on context.
In contemporary terms,Tai Chi represents a cosmic platform,a vast plane within which all things exist in balance.This grand platform consists of two forces:a“Yang”(active)platform and a“Yin”(receptive)platform.If separated,they would cease to harmonize.Their interaction—this continuous shift of Yin merging into Yang and vice versa—gives rise to life.Movement,adaptation,and the constant flow between Yin and Yang embody the enduring vitality and unity of the universe.
Confucius and the I Ching
How the Concept of“Tai Chi”Connects All Things
Confucius was one of the few who truly grasped the profound teachings of the I Ching.In his commentaries,known as the Ten Wings(also called the Yi Zhuan),he used an exceptionally accurate term to describe Fuxi’s Eight Trigrams:“Tai Chi.”But what did Confucius actually say about this concept,and why is the idea of Tai Chi so significant for our understanding of the universe today?
In the Yi Zhuan,Confucius states,“The I Ching contains Tai Chi,which gives rise to the two primary forces.”Here,he uses the word“gives rise”very thoughtfully,as the I Ching itself symbolizes an endless process of regeneration.Indeed,this concept of Tai Chi has given rise to numerous other philosophies.
Western thought often emphasizes“division”rather than“creation”when examining the universe.But shouldn’t the universe share a fundamental commonality?Everything must originate from a shared source to exist in harmony.Animals,plants,humans,and even stones share a connection—what we now call a“genetic code.”Tai Chi is that essential,universal“gene”of the cosmos.Without any common ground,nothing could integrate,and everything would remain fragmented.The universe,however,functions as a unified whole,so division is impossible.
Brass Cinnabar Hetu Luo Shu Pendant – Taoist Eight-Diagram Yin Yang Fish Carving Token
The universe comprises countless elements—animals,plants,minerals—each in a distinct,organized structure.This unity across diversity suggests a shared underlying principle.Scientists have long sought this common ground.They began with the atom,believing it to be the fundamental building block of all matter.However,the discovery of subatomic particles quickly challenged this theory.Laozi wisely summed this up in three phrases:“One gives birth to two;two gives birth to three;three gives birth to all things.”Here,“Dao gives birth to One,”where the Dao represents Tai Chi—the primordial state from which all arises.For the West,”one”distinguishes itself from”two,”adopting a perspective of division,thereby making a unified understanding elusive.The Chinese use of the word“gives rise”offers a more cohesive view of interconnected creation.
In the cosmos,there exists only one ultimate entity—Nature.From now on,let’s simply refer to it as“Nature,”without adding“realm”or“world,”as in“the natural world.”Nature knows no boundaries.While nations,regions,or biological kingdoms have borders,nature is seamless,and if we imposed boundaries,we’d imply the existence of something beyond it—which is impossible.Outside of nature,nothing else governs.Chinese philosophy regards the sky(“Tian”)as synonymous with nature and as the ultimate source of life.This perspective stems from Fuxi,whose understanding of universal principles has shaped Chinese thought.
Fuxi was an insightful observer who noticed,for example,that the sun always rises in the east and sets in the west,with perfect consistency.It doesn’t alter its course based on preference,nor does it suddenly rise from the south one day.He noted the cycles of the moon,the rise and fall of tides,and the rhythm of trees as they flourish and wither.All of these observations led him to realize that the universe functions according to an unchanging natural order.
Laozi’s famous line,“Dao follows Nature,”is essential here.It teaches that anything aligning with nature is ultimately correct,even if it may not appear so immediately.Similarly,our concept of“fortune”must also align with nature’s principles.True fortune in the I Ching is not determined by whether something benefits us personally;rather,it’s judged by its harmony with nature.Anything aligned with nature is auspicious,while anything against it is inauspicious.This natural alignment offers us a guiding principle for evaluating what is right or wrong,a perspective that endures in the wisdom of the I Ching.
Fuxi’s Insight into the Universe
The Origin of Yin and Yang
Fuxi,through careful observation and deep reflection,uncovered the patterns and forces of the natural world.But in an age before written language,how did he record his groundbreaking discovery?
When Fuxi saw the countless forms and shifts within nature,he pondered how to best symbolize this cosmic force.He looked closely at everyday life.In those days,when a young child caught a fish for the first time,they’d make a mark on a stick to commemorate it.Fuxi saw value in this simple act of marking and used it to express the power of nature—drawing a single horizontal line:”—.”This line,representing the primordial energy of the universe,came to be known as Yi Hua Kai Tian,or“the First Stroke of Creation.”
In this single line,the concept of duality emerged.How did one line,“—,”lead to two?If you stretch this line until it breaks,you get“–,”symbolizing two separate forces.But if you reconnect the pieces,you return to“—,”showing that one and two are interdependent;they arise from each other.There’s no need to strictly separate them.
A story from my own time studying in London illustrates this.A friend of mine was preparing for his PhD in mathematics.During his final defense,a committee member asked him,“Is 1+1 equal to 2?”Taken aback,he suspected a trick and wrote an entire board of equations to“prove”that 1+1 was not necessarily equal to 2.To his surprise,the examiner simply said,“1+1 is 2”and rejected his thesis.I later told him,“Had you read the I Ching,you’d know that sometimes 1+1 does equal 2,and sometimes it doesn’t.The answer depends on context.”
Rigid absolutes don’t limit life;often,we only comprehend events in retrospect.Fuxi realized the world’s complexity—just as the sun sets in one place only to rise elsewhere,some force pulls it up while another pulls it down.Observing the tides,Fuxi noted a similar duality:one force draws the waters up,and another pulls them down.The water remains the same,yet it constantly shifts from high to low.This realization inspired him to depict the balance of forces as“–”instead of a single line.
Fuxi’s final insight came from observing the human body.In his time,people wore no clothes,and he noticed the fundamental difference in male and female anatomy.The male reproductive organ represented the yang,marked as“—,”while the female organ represented the yin,marked as”–.”These two symbols,embodying the essence of male and female,became foundational to understanding the universe’s structure.And thus,Fuxi established the concept of Yin and Yang—the two forces that govern all of life.
Understanding the wisdom of Fuxi and Confucius
Adapting Truths to Different Perspectives
Through careful observation of nature and humanity,Fuxi created symbols for Yin and Yang.These symbols reflected the dynamic interplay of opposites,leading him to develop the Eight Trigrams(Bagua).Could he have simply”thought up”such profound ideas?Indeed,they were.However,to Westerners,the phrase”it was thought up”may seem vague.They need specifics—“thought up by humans.”In Chinese,though,saying“humans”is unnecessary.In Chinese,the phrase”pour some tea”signifies the serving of tea.However,to a Westerner,the phrase”pour some tea”might elicit questions such as”Who’s pouring?”“Pouring it for whom?”or“What kind of tea?”By the time they finish their inquiry,you’re already thirsty!
Confucius also expressed ideas with this simplicity.In The Analects,he would say brief,open-ended phrases like,“To know is to know;not to know is not to know,”leaving it for others to interpret.If taken at face value,one might assume he meant,“Admit when you know something and when you don’t.”But such an interpretation simplifies his intent.Knowing something doesn’t mean you have to tell everyone,according to Confucius.Confucius believed that communication of knowledge should be selective and tailored to the listener Anal Toys.
An old story from Confucius’s hometown illustrates this adaptability.One day,a guest arrived and asked one of Confucius’s students,“How many seasons are in a year?”The student confidently replied,“Four.”The guest,however,insisted there were only three.Unable to resolve the disagreement,they approached Confucius himself,who confirmed,“A year has three seasons.”Confucius’s response stunned the student,but he later revealed the reason.“The guest was a grasshopper,”Confucius explained,“who only lives from spring to autumn and has never seen winter.If you had insisted on four seasons,you’d be arguing until nightfall.Allowing him to win the point only saved you time.
True or not,this story has a valuable lesson.It reminds us to consider others’perspectives,adjusting our approach to avoid futile arguments.Reflecting on this story helps many of my friends deal calmly with people who seem unreasonable.By viewing them as“three-season people,”my friends avoid unnecessary frustration sextoypal.
Zhuangzi,the Taoist philosopher,also spoke of understanding others’limitations with his saying,“You can’t discuss ice with a summer insect”(Zhuangzi:Autumn Floods).Expecting someone with a limited viewpoint to understand something beyond their experience is unwise.This approach isn’t about being insincere;it’s about being adaptable to communicate effectively.Confucius might say that using“human language with humans and ghost language with ghosts”is a natural way to bridge understanding—something not only logical but deeply practical.
The interplay of Yin,Yang,and Taiji(taichi)
A Unified Natural Order
Fuxi’s Eight Trigrams(Bagua)are the source of the Yin-Yang symbol,also known as the Taiji(taichi)or”Supreme Ultimate.”But what is the relationship between Yin-Yang and Taiji(taichi)?Are they distinct concepts?To answer this,we need to understand that Yin and Yang are dynamic expressions of Taiji(taichi),neither existing independently of the other.Taiji(taichi)continuously generates and intertwines Yin and Yang.
Ancient Chinese wisdom captures this complex idea with a few simple phrases:“One Yin and one Yang constitute the Way,”“One divides into two,two unify as one,”and“One is two,and two are one.”One may easily misunderstand the last phrase,”One is two,and two is one,”as it does not imply that”one equals two.”A more accurate understanding would be“both one and two,”where unity and duality coexist fluidly.This concept may seem unclear,yet the universe itself rarely offers clear-cut answers.Can anyone guarantee with absolute certainty that the sun will rise tomorrow?Weather forecasts,for example,are based on the best technology and expertise available,yet they may still predict“clear skies,with scattered clouds and occasional rain,”reflecting the inherent unpredictability of nature.
Nature’s constant change also reveals underlying principles that Fuxi discovered.We speak of“Heaven”not as a deity or God but as Nature itself.Humans are as much a part of nature as animals are,inseparable from its influence.Our standard of judgment,therefore,is to align with nature.Anything that harmonizes with nature is correct;anything that disrupts nature,even if seemingly beneficial at the moment,will ultimately be flawed.From now on,nature must become our highest standard for judgment.If an action is in harmony with nature,pursue it.Assume caution,but remember that the choice isn’t between doing and not doing.The I Ching doesn’t separate action from inaction but encourages caution in decision-making.
Respecting nature does not mean rejecting human intervention.Society’s progress will naturally lead to more human-made creations.Nature,too,is in constant transformation,evolving and renewing.Therefore,when creating new things,we should carefully evaluate if they harmonize with nature and be ready to modify anything misaligned.
Taiji(taichi)gives rise to Yin and Yang,but they should not be considered separately.Yin and Yang emerge temporarily as dual forces but ultimately reunite within Taiji(taichi),maintaining an indivisible unity.The transformative interplay of Taiji(taichi)and Yin-Yang leads to infinite variations,setting the stage for deeper study.With a solid grasp of these principles,one can begin to unlock the mysteries of the I Ching more effortlessly.Otherwise,trying to interpret individual trigrams without understanding these foundational concepts would be like stumbling in the dark.With this fundamental understanding,the path forward becomes much clearer.