Yin/Yang . . . Feminine and Masculine (?)

[Lataif]

Please:

 

(1) I appreciate how members here are willing to share their perspective.

 

(2) Here's another topic I'm exploring at length.

 

(3) Daoism apparently relates Yin/Yang to Feminine/Masculine.

 

(4) That has never worked for me . . . from a Sufi  perspective. 

 

(5) Sufism emphasizes the non-duality of Unity and Multiplicity.

 

(6) It seems that Daoism might have an equivalent, if you interpret this way:

 

Wuji (container in the Taijitu symbol) = Unity

Yin/Yang (contents in the Taijitu symbol) = Multiplicity

 

(7) And Sufism understands:

 

Unity (and its corresponding dynamic of Unification) = Masculinity

Multiplicity (and its corresponding dynamic of Differentiation) = Femininity

 

(8) So then, there would be this interpretation of Daoism:

 

Wuji (container in the Taijitu symbol) = Masculinity

Yin/Yang (contents in the Taijitu symbol) = Femininity

 

(9) This accords with my personal experience of Masculinity and Femininity.

 

(10) Does this resonate with anyone else (?)

 

(11) I might be able to provide specific experiential example . . . 

[vonkrankenhaus]

YinYang is the simultaneous discernment of Polarity and the movements of Polarity.

 

Appearance of the "One" is a movement or change from "No-thing" to "Some-thing".

 

The arising of any One thing "produces" Two - up/down, left/right, outside/inside, and so on.

 

Complimentary/opposite aspects.

 

One Humanity has Male/Female.

 

No pure "dualism" or straight "dialectic". No split. Complimentary Opposite aspects of One. This is "dualistic monism".

 

Qi is just Movement between the relative poles of any polarity - "vibration", and "energy".

 

If no Polarity, no Qi.

 

If no Polarity, no way to compare any thing, no aspects.

 

And no Movement.

 

 

 

-VonKrankenhaus

[Aetherous]

All of this is conceptual mapping of experience, which is duality. Maybe you can point at the truth with such exercises, but it'll always just be dualism in nature. Even to speak of the concept of "oneness" immediately means that its opposite exists.

[silent thunder]

 

the radiant warmth of light

the fertile potential of water

bring about flow within each other

in this flow, mingling...

and in this mingling, the cascade of forms we call life manifest, decay and remanifest

always in flowing motion

at times discernible patterns seem like separate things

yet soon, reveal to a brief whisp of wind

 

always moving from warm to hot to cold and cold to warm...

always flowing toward balance

 

but never quite in balance... that would be static and unmoving, unchanging

life is flow, oscillation, but never of opposites

always along the spectrum of the one unity, in various expressions

 

always flowing toward balance

never quite balanced... but always balancing.  

 

As one wave appears distinct in the ocean, yet is never separate.  We may perceive patterns in nature as distinct, our own bodies for example, yet they are never separate from the unified whole of the manifest... nor the unmanifest.  Flow.  Motion.  Awareness.  Life. 

 

[Lataif]

8 minutes ago, Aetherous said:

All of this is conceptual mapping of experience, which is duality. Maybe you can point at the truth with such exercises, but it'll always just be dualism in nature. Even to speak of the concept of "oneness" immediately means that its opposite exists.

 

Maybe you should  just be silent then . . . and not post comments (?)

Edited April 14, 2018 by Lataif

[Aetherous]

6 minutes ago, Lataif said:

Maybe you should  just be silent then . . . and not post comments (?)

That's not at all necessary, since what I said is true.

[vonkrankenhaus]

1 hour ago, Aetherous said:

Even to speak of the concept of "oneness" immediately means that its opposite exists.

 

Yes.

 

And further, even the existence of Oneness immediately means that its opposite exists.

 

That is the whole point.

 

That is YinYang.

 

 

 

-VonKrankenhaus

[Rocky Lionmouth]

Statement no. (3) in OP is incorrect.

Daoism does not relate Yin/Yang to F/M. People make this claim as an illustration of percieved polairty but the closes i’ve seen M/F interpretation is in the trigrams for fire and water, this being a description of pairs that may have outward appearance of difference but where their inner qualities ”belie” such appearance, to make a perhaps brash or overly simplifying statement.

 

Without being presumtuous i refer you to Chapter 1 of the Dao De Jing, the text adresses observing wonders and manifestations and speaks briefly about the mystery of mysteries by way of mentioning unity.

 

Hope this helps

[voidisyinyang]

5 hours ago, Lataif said:

Please:

 

(1) I appreciate how members here are willing to share their perspective.

 

(2) Here's another topic I'm exploring at length.

 

(3) Daoism apparently relates Yin/Yang to Feminine/Masculine.

 

(4) That has never worked for me . . . from a Sufi  perspective. 

 

(5) Sufism emphasizes the non-duality of Unity and Multiplicity.

 

(6) It seems that Daoism might have an equivalent, if you interpret this way:

 

Wuji (container in the Taijitu symbol) = Unity

Yin/Yang (contents in the Taijitu symbol) = Multiplicity

 

(7) And Sufism understands:

 

Unity (and its corresponding dynamic of Unification) = Masculinity

Multiplicity (and its corresponding dynamic of Differentiation) = Femininity

 

(8) So then, there would be this interpretation of Daoism:

 

Wuji (container in the Taijitu symbol) = Masculinity

Yin/Yang (contents in the Taijitu symbol) = Femininity

 

(9) This accords with my personal experience of Masculinity and Femininity.

 

(10) Does this resonate with anyone else (?)

 

(11) I might be able to provide specific experiential example . . . 

 

You should realize there is a lineage of Sufism that is akin to Daoist alchemy:

Quote

 

Similarly al-Din Suhrawardi is specific in citing Empedocles, despite the fact that many Sufi lineages are identified by contemporary scholars as NeoPlatonic in their metaphysical doctrines.

This is a very important distinction to make.  The inter-connection between  physics and metaphysics, which forms the basis of the ancient Tradition followed by Empedocles, passed on to the Illuminationist schools, and central to the Art, has not been the commonly taught in either the scientific or mystical doctrines that we are most familiar with today.

 

https://theartoftransformations.wordpress.com/?s=kingsley

 

And so the early Pythagorean training is the same as Daoist alchemy. I have detailed this on my blog.

 

https://archive.org/details/QuestForTheRedSulphurByClaudeAddas

 

Load up this book - translated by Peter Kingsley.

 

That will give you the correct Sufi lineage.

 

Paths of the Ancient Sages - Peter Kingsley

peterkingsley.org/wp-content/uploads/Paths-Of-The-Ancient-Sages.pdf

 

Quote

 

Paths of the Ancient Sages: A Pythagorean History Peter Kingsley. LAPIS. The year: 1191. At Aleppo in claim they have perpetuated. Syria a man called Shihab al-Din intact an esoteric tradition based. Yahya al-Suhrawardi was EXC not on theorizing Or ICASOning. Cuted on direct instructions from about reality, but on ...

 

That pdf will give more details.

 

So it goes back to Egypt and Africa - and actually all spiritual philosophy is from music theory. All human cultures use the Octave, Perfect Fifth and Perfect Fourth.

 

My blog has more details http://elixirfield.blogspot.com

 

Introduction to 'The Golden Chain'" by Algis Uzdavinys - World Wisdom

www.worldwisdom.com/public/viewpdf/default.aspx?article-title...to_The...

 

Quote

sages throughout the world) we regard ancient philosophy as essen tially a way of life: not only .... and the world, but an anagogic path leading the soul to a concrete union with the divine Intellect and the ... Peter Kingsley, Ancient Philosophy, Mystery, and Magic: Empedocles and Pythagorean. Tradition (Oxford: Clarendon ...

 

So if you follow the NeoPlatonic Sufi tradition then it will be misdirected since Plato taught the wrong alchemy based on the wrong math. But Empedocles knew the real secret of training and so has the proper Sufi lineage that connects to Daoism.

 

 

 

 

[Lataif]

1 hour ago, voidisyinyang said:

 

[(3)] You should realize there is a lineage of Sufism that is akin to Daoist alchemy:

 

https://theartoftransformations.wordpress.com/?s=kingsley 

 

[(2)] And so the early Pythagorean training is the same as Daoist alchemy. I have detailed this on my blog.

 

https://archive.org/details/QuestForTheRedSulphurByClaudeAddas

 

[(1)] Load up this book - translated by Peter Kingsley.  That will give you the correct Sufi lineage.

 

Paths of the Ancient Sages - Peter Kingsley

peterkingsley.org/wp-content/uploads/Paths-Of-The-Ancient-Sages.pdf

 

 

Voidisyinyang:

 

(1) These links were useful to me -- thanks for sharing them.

 

***

 

(2)  First, the Kingsley.  I'll provisionally accept his scholarship, since

he has a good reputation.

 

(3) I'm particularly interested in his claims about recent manuscript

discoveries and translations.

 

(4) But the only specific thing I gained was some idea of ancient

Egyptian influence on Sufism.  I've heard that before . . . but in an

unverified context.

 

(5) So that was very good to have.

 

(6) But the article really gives no details whatsoever of any specific

alchemical practice in the writings of Suhrawardi.  

 

(7) Suhrawardi is important because he's the first known Sufi author

to discuss the Lataif -- which are the core of the Iranian Sufi lineage

with which I'm familiar.

 

(8) But his discussion of the Lataif is so intertwined with conventional 

Islamic language (relating the Lataif to the prophets, etc) . . . and so

unlike the experiential qualities transmitted in my Sufi lineage . . .  that

I find Suhrawardi not to be very useful.

 

***

 

(9)  The "Red Sulphur" . . . I have downloaded for future reading.

 

(10) On cursory glance, however,  it seems to emphasize the writings

of Ibn Arabi.

 

(11) I have respect for Arabi, but he doesn't anywhere (that I know of)

speak about the Lataif -- which has surprised me .

 

(12) So again . . . he's not useful to the Sufi practice tradition with which

I'm familiar.

 

(13) But I'll look at the PDF in greater depth to see if I'm wrong . . .

 

***

 

(14) Finally, the article "The Art of Transformations".

 

(15) This, too, has nothing specific -- about the nature, for example, of 

the "leaven" of transformation.

 

(16) And nothing about the role of the Lataif . . .

 

***

  

(17) All these were useful for me in general.

 

(18) But I don't see any specific discussion of alchemical practice and

no direct link between them . . . and Daoism.

 

(19) In all of them . . . the "east" is not China . . . but Egypt.

 

(20) What did I miss . . . from your perspective (?)

 

(21) And none of them address my OP -- the nature of Masculinity and

Femininity.

 

(22) Do you maybe have resources to offer for that . . . specifically (?)   

 

Thanks again . . . 

[voidisyinyang]

 

So if you do read the pdf - there is a lot of fascinating information.

 

Essentially the paradox of predetermination is that "every instant" refers to our spiritual ego as light while the essence of Being is the future that determines the past. And so by turning the ego of light around to its origin at zero time, there is a resonance with the future, that then changes the past.

 

So anyway the music harmonic fraction 2/3 was sacred in Egypt - that is the yang harmonic and the first male number is 3 but 1 is not a number - from Pythagorean alchemy. You can read my blog for more details.

 

thanks.

 

 

[DaoKeeper]

This thread might be useful: 

Considering the "Immortal" as a pure Yang and human as Yin&Yang we can't say that
Masculinity  is something above of the yin&yang

Otherwise all the "immortals" would be masculinum and we now that according to the 8 immortals it is not the case

At least I know a lot of men who are far not the "immortals" 

[Stosh]

On 4/14/2018 at 12:57 PM, Lataif said:

Please:

 

(1) I appreciate how members here are willing to share their perspective.

 

(2) Here's another topic I'm exploring at length.

 

(3) Daoism apparently relates Yin/Yang to Feminine/Masculine.

 

(4) That has never worked for me . . . from a Sufi  perspective. 

 

(5) Sufism emphasizes the non-duality of Unity and Multiplicity.

 

(6) It seems that Daoism might have an equivalent, if you interpret this way:

 

Wuji (container in the Taijitu symbol) = Unity

Yin/Yang (contents in the Taijitu symbol) = Multiplicity

 

(7) And Sufism understands:

 

Unity (and its corresponding dynamic of Unification) = Masculinity

Multiplicity (and its corresponding dynamic of Differentiation) = Femininity

 

(8) So then, there would be this interpretation of Daoism:

 

Wuji (container in the Taijitu symbol) = Masculinity

Yin/Yang (contents in the Taijitu symbol) = Femininity

 

(9) This accords with my personal experience of Masculinity and Femininity.

 

(10) Does this resonate with anyone else (?)

 

(11) I might be able to provide specific experiential example . . . 

I don't think there's any container. That would already represent a dichotomy.

The stuff within, and stuff not considered within. 

The yin and yang 'portions' Are the whole , and they aren't distinct either. 

Of the set of all potentials , something must be manifest , or there was no potential. 

So Being manifest allows a potential, and a potential allows being-ness to be manifest. 

You'd have to draw a snakey line out to the ends of the universe , so they just stop it short as

"good enough to make the point "

with a circle. 

 

Edited April 20, 2018 by Stosh

[voidisyinyang]

1 hour ago, Stosh said:

I don't think there's any container. That would already represent a dichotomy.

The stuff within, and stuff not considered within. 

The yin and yang 'portions' Are the whole , and they aren't distinct either. 

Of the set of all potentials , something must be manifest , or there was no potential. 

So Being manifest allows a potential, and a potential allows being-ness to be manifest. 

You'd have to draw a snakey line out to the ends of the universe , so they just stop it short as

"good enough to make the point "

with a circle. 

 

yes and even the circle was a scam!

 

 

This looks real cool but it's actually a scam.

 

 

This is the original Tai Chi symbol - it's yin-yang all the way down! No "circle."

 

So Westernized thinking want's some kind of "static" Being as a geometrically contained space but this is a scam.

For example even supposed Neidan expert Pregadio states:

Quote

"The Emptiness from which existence comes forth is the central hub." p. 5

But this idea of a "hub" from a chariot wheel - is a Western intrusion. It's not the original teaching.

 

As for the female - this is the "Mysterious Gate" as the Absolute void that radiates light via the "ancestral cavity" (the pineal gland) - but the mysterious gate is ONLY created through the lower tan t'ien which is through the Water which is female. Females are yang internally - and so the "air" or qi is inside the water - through the female. FEmales are the original healers and the ancestral cavity is through the LUnar energy. The Tai Chi is literally the lunar energy that governs life on Earth - and so it is the "first" half of the alchemy training.

 

There is a hadith of Islam that I read - stating the left hand is the Moon and the right hand is the sun. So in fact the left hand for males is yang - but it is also the moon - because the dragon is the left hand as the moon of the yang sun. The right hand is yin as the sun as the tiger - the lungs are the sun as the tiger moon. And this is for males. So in Islam it is stated - even though they know this truth it is still rejected for Monism to be established.

 

And similarly Monism - for Westernization - is this idea that infinity can be contained beyond any complementary opposites. It is just not true. Instead the Yang Shen is the male golden body of the Yuan Qi which is formless awareness that is female - so it originates as yin qi. The book Taoist Yoga states that generative force (yin qi) is just immature yuan qi.

 

 

 

 

[dawei]

On 4/14/2018 at 12:57 PM, Lataif said:

(6) It seems that Daoism might have an equivalent, if you interpret this way:

 

Wuji (container in the Taijitu symbol) = Unity

Yin/Yang (contents in the Taijitu symbol) = Multiplicity

 

(8) So then, there would be this interpretation of Daoism:

 

Wuji (container in the Taijitu symbol) = Masculinity

Yin/Yang (contents in the Taijitu symbol) = Femininity

 

(9) This accords with my personal experience of Masculinity and Femininity.

 

(10) Does this resonate with anyone else (?)

 

This didn't resonant with me at first... partly because, as Rocky stated, Y/Y as F/M doesn't always fit.

 

But after reading the below, which I have stated myself (Taiji is really the Three), I can see where Yang and Yin could be associated to your above. 

 

https://www.thoughtco.com/wuji-wu-chi-3183136

 

As Isabelle Robinet points out in the following passage  from The Encyclopedia Of Taoism: 

 

“The taiji is the One that contains Yin and Yang, or the Three ... This Three is, in Taoist terms, the One (Yang) plus the Two (Yin), or the Three that gives life to all beings (Daode jing 42), the One that virtually contains the multiplicity. Thus, the wuji is a limitless void, whereas the taiji is a limit in the sense that it is the beginning and the end of the world, a turning point. The wuji is the mechanism of both movement and quiescence; it is situated before the differentiation between movement and quiescence, metaphorically located in the space-time between the kun 坤, or pure Yin, and fu 復, the return of the Yang. In other terms, while the Taoists state that taiji is metaphysically preceded by wuji, which is the Dao, the Neo-Confucians says that the taiji is the Dao.”

[voidisyinyang]

On 4/21/2018 at 1:10 PM, dawei said:

 

This didn't resonant with me at first... partly because, as Rocky stated, Y/Y as F/M doesn't always fit.

 

But after reading the below, which I have stated myself (Taiji is really the Three), I can see where Yang and Yin could be associated to your above. 

 

https://www.thoughtco.com/wuji-wu-chi-3183136

 

As Isabelle Robinet points out in the following passage  from The Encyclopedia Of Taoism: 

 

 

 

 

The problem is that the Solar Calendar tries to contain time as a spatial measurement so that the 1 is a circle and zero is the center of the circle or center of mass. We need to be careful about projecting Western definition of Wuji onto Daoism:

 

Quote

The standard translation "the ultimate nonbeing" (Chan, 1963; Neville 1980) or "Ultimate of Nonbeing" (Zhang, 2002) has actually reversed the Chinese word order, and renders it as jiwu - the ultimate wu.

 

Quote

However even within the Daoist tradition, Wang Bi's interpretation of Laozi's wuji (Chapter 28) is simply "inexhaustible" (wuqiong), and this shows clearly he did not identify wuji with wu itself.

Quote

 
Nevertheless, this does not mean that there was a time when Taiji did not exist....Taiji was initially boundless because its existence was beyond both space and time.
 

Quote

Taiji was initially just one qi, which then separated into yang and yin through motion and rest. ...it was a common view ...to regard Taiji as one qi - before yin and yang are divided.

Quote

vacuums have energy and energy is convertible into mass is to deny that vacuums are empty....vacuums are far from empty. Understood in this light, ...taiji is much more intelligble and plausible.

Quote

...Taiji, the supreme ultimate, is the absolute self-sufficient and self-contained perfection. Exactly because it is relative to nothing else, it is identical with the Boundless (Wuji).

Quote

...Taiji is simply Being itself; hence it is both supremely massive and boundless (wuji).

 
https://jeelooliu.net/

Professor of Philosophy

 

Department of Philosophy

 

California State University, Fullerton

ACPA (The Association of Chinese Philosophers in North America):

President, 2010-2012

 

Neo-Confucianism: Metaphysics, Mind, and Morality

JeeLoo Liu

John Wiley & Sons, May 19, 2017

[voidisyinyang]

To change the circle's size we need to multiply the signal with a number between 0 and 1.

 

The appearance of the figure is highly sensitive to the ratio a/b. For a ratio of 1, the figure is an ellipse, with special cases including circles (A = B, δ = π/2 radians) and lines (δ = 0).

 

 

So this is 0 to 1 - based on time as a spatial measurement using irrational geometric magnitude of the Solar Calendar - starting with chariot wheels to "square" the circle from divide and average math. It's wrong - the "wuji" is not a static hub of time as a visual measurement.

 

 

[Lataif]

On 4/21/2018 at 2:10 PM, dawei said:

But after reading the below, which I have stated myself (Taiji is really the Three), I can see where Yang and Yin could be associated to your above. 

 

As Isabelle Robinet points out in the following passage  from The Encyclopedia Of Taoism: 

 

“The taiji is the One that contains Yin and Yang, or the Three ... This Three is, in Taoist terms, the One (Yang) plus the Two (Yin), or the Three that gives life to all beings (Daode jing 42), the One that virtually contains the multiplicity. Thus, the wuji is a limitless void, whereas the taiji is a limit in the sense that it is the beginning and the end of the world, a turning point. The wuji is the mechanism of both movement and quiescence; it is situated before the differentiation between movement and quiescence, metaphorically located in the space-time between the kun 坤, or pure Yin, and fu 復, the return of the Yang. In other terms, while the Taoists state that taiji is metaphysically preceded by wuji, which is the Dao, the Neo-Confucians says that the taiji is the Dao.”

 

 

Ah.  Thanks. 

 

I'd have been surprised if there was in fact no such interpretation . . . but I didn't have an example to confirm the fact.

 

So this is a helpful cross-reference . . .     

[dawei]

On 4/24/2018 at 10:34 AM, voidisyinyang said:

 

The problem is that the Solar Calendar tries to contain time as a spatial measurement so that the 1 is a circle and zero is the center of the circle or center of mass. We need to be careful about projecting Western definition of Wuji onto Daoism:

 

 

I like all your quotes and didn't find something I disagree with.

 

What I gave an opening to is not western definition but The Book of Changes which reflects a singular line as Yang and a broken, two lines, as yin.  

 

I instinctively do not take the singular as yang because it has to reproduce... but I can see the phallic symbolism on some level.

[exorcist_1699]

 

 

In fact, at every  jing-qi-shen level , each of them is classified  into  yin and yang : 

 

You have yang-jing , risen in a mindless state but given you sex pleasure ,  that can lead  you to immortality while  yin-jing , appears as the result of some repeated, compulsory symptoms that can  only lead  you to weary and  death.

 

While yang-qi gives you unlimited energy , moral confidence and a disease-proof body , yin-qi can only give you  wrinkles, pains and unknown tumors.

 

Finally  you get the classification of shen  into yin and yang , which is unique as no other cultures get such  a classification of  the human spirit, and it  can be important : 

 

1) While yang-shen is the outcome of a lifelong accumulation and  refinement of jing and qi,  yin-shen is a lonely struggle for  itself ; so despite how much  tears and blood , shame and glory  , defeat and success .. a person struggles in his whole life , unable to identify what jing and qi  are and make use of them  , all his efforts to control his own destiny will inevitably  come to an end at some moment, and he   is forced to  leave , regardless of so many regrets left behind.

 

2) Although both yang-shen and yin-shen can exist outside the physical body,  it is   yin-shen  that is  to leave in a passive and reluctant way  ,say in case of death or critical condition ;  yang-shen's leave of the physical body is a natural outcome, even a deliberate one  , like a mature fruit leaving its mother  tree:  Enough jing and qi have been  accumulated  , it is time  possible to leave and make contact with the external , immense  qi and explore the meaning of life in this universe .

 
3) Yang-shen can appear under the Sun without shadow while yin-shen always has to  escape from It ;

4) Although both yin-shen and yang-shen can travel at instant speed  , it is  yang-shen that can split :   At an instant , there can be many  sprites of  a yang-shen doing different  things.

Edited May 2, 2018 by exorcist_1699

[DaoKeeper]

On 5/1/2018 at 3:05 PM, exorcist_1699 said:

yin-qi can only give you  wrinkles, pains and unknown tumors

Right, however it's turns out to be not so simple. For example some people need yin-qi to balance their excessive yang-qi.
And that doesn't mean the need to get sick or get pain 

 

On 5/1/2018 at 3:05 PM, exorcist_1699 said:

Yang-shen can appear under the Sun without shadow while yin-shen always has to  escape from It

This reminds me that famous picture:



Light doesn't cast shadows =)

[exorcist_1699]

On 2018/9/15 at 7:46 PM, DaoKeeper said:

Right, however it's turns out to be not so simple. For example some people need yin-qi to balance their excessive yang-qi.
And that doesn't mean the need to get sick or get pain 

 

 

 

It really depends on what level  we are talking . On some high level, we may only need  pure yang qi...

[DaoKeeper]

On 9/27/2018 at 12:35 PM, exorcist_1699 said:

On some high level, we may only need  pure yang qi...

Good point. That is why I said "some people need" 

Getting back to topic I must say that I have seen [many] man-like women (and the energy footprint was also man-like)
And I'm noticing woman-like man (more and more of them through time).

So this is really complicated. Having man or woman genitals doesn't mean your Qi would be tending to yin or yang most.
That is individually, in my humble opinion

[Rocky Lionmouth]

I still think the polarizing dichotomies are counterproductive to understanding yin and yang at a fuller level. This cluld also be because of the strongly dichotomized categorizations i’ve had ingeained into me and subsequently unlearned, i often wish to emphasize the need to unlearn polarization from an essentialist perspective (since i meet it daily and it is hard if not impossible to have conversations with folks who arent prepared to sidestep gender as a fundamentally god given characteristic of a binary sort...)

On 2018-04-25 at 6:03 AM, Lataif said:

Ah.  Thanks. 

 

I'd have been surprised if there was in fact no such interpretation . . . but I didn't have an example to confirm the fact.

 

So this is a helpful cross-reference . . .     

 

Actually rereading the OP i fount that the nonduality of One and Multiciplity was resonating more with me at this point in time.

Daweis info is good stuff to me also.

Considering wuji as the origin and taiji as three, their respective positions unity and multiciplicity without them being a duality follows pretty neatly, me like.

 

 

What comes back to me as a question is then: in Sufism, why is femininity known by its dynamic of differentiation? Or better yet: why is differentiation illustrated as feminine?

 

My first thought was that if one considers Masculinity to be the first appearance the Femininity arises as the different when it appears, but i failed to see how come masculinity comes first*?

Perhaps One is Allah and as Abrahamitic tradition has come to see it God is referred to in the masculine, maybe thats the thing?

 

But then again, Sufi is a plunging of the depth of Islam right?

I do figure, in my limited knowledge, Allah to be beyond genderization for there is a simple truth that Allah is always greater, so the paragraph above seems improbable to me.

 

Second idiosyncratic answer i can manage is that Perhaps it is from the perspective of a masculine observer that Sufism formulates?

Then again, being a Lover and being drunk from greatness of the Beloved is a thing also iirc.

Maybe masculinity and femininity in Sufism are also a mode of illustration and not necessarily tied to sex or gender? Or else it would be wholly possible to turn the dynamic around if F is the first appearance, then it’d denote unity or wholeness, and from what i understand the logic of Sufis is often impeccable so a loose axiom seems unlikely...

 

My only clarity: i’m confused, plz help?

 

*Caveat: any sex jokes about men having less stamina and therefore come before women come is not an explanation i’m going to consider. Just sayin i’m being serious, despite a bit of humor.

[vonkrankenhaus]

YinYang is about polarity.

 

Qi is movement between the poles of any polarity.

 

Humanity is also exhibiting Polarity as Male and Female.

 

The development of Humanity is the Movement between these two poles.

 

The degree and kind of movement depends on the nature of the polarity.

 

If we destroy the Polarity, we destroy the movement.

 

No polarity = no Movement.

 

No Movement = No Qi.

 

No Qi = No Life.

 

 

 

 

-VonKrankenhaus