TERMBASES
Taiji (the supreme ultimate) has three different meanings. First, it refers to the origin of the world. The ancient Chinese saw it either as qi (vital force) or yuanqi (primordial vital force) that permeates the chaotic world, or as a universal principle, i.e. Dao or li (理), or as wu (无). Second, it is used as a term of divination, referring to the initial state before divinatory numbers, the odd number one (written as —) and the even number two (written as – –), are applied or before the yarrow stems are divided. Divination is conducted on the basis of taiji. Third, it stands for the highest point or boundary of space.
In its original meaning, dao (道) is the way or path taken by people. It has three extended meanings: 1) the general laws followed by things in different spheres, e.g. the natural order by which the sun, moon and stars move is called the way of heaven; the rules that govern human activities are the way of man; 2) the universal patterns followed by all things and beings; and 3) the original source or ontological existence of things, which transcends form and constitutes the basis for the birth and existence of all things, and for the activities of human beings. In their respective discussions of Dao, Confucianism, Daoism, and Buddhism imbue it with very different connotations. While benevolence, righteousness, social norms, and music education form the basic content of the Confucian Dao, the Buddhist and Daoist Dao tends to emphasize kong (空 emptiness) and wu (无 void).
Qi (vital force) has a material existence independent of subjective consciousness and is the basic element of all physical beings. It is also the basis for the birth and existence of life and spirit. In addition, some thinkers have given a moral attribute to qi. Qi is in constant motion and change, and has no specific shape. Its concentration gives birth to a thing and its evaporation signals the end of that thing. Qi permeates all physical beings and their surroundings. Qi, as a philosophical concept, is different from what is commonly understood by the word qi (气), namely, air. Although things in liquid or solid form are different from things in air form, from the perspective of the ancient Chinese philosophy, their formation and existence are the results of the concentration of qi.
The term has three meanings. First, it indicates the original essence of all things. It is another name for dao (way). It is also referred to as taiyi (the supreme one). Second, it refers to the state of chaos before the separation of heaven and earth. The one was divided and transformed into heaven and earth. All things in heaven and on earth were produced from this Chaotic entity. Third, it indicates the unity of things, as opposed to “many” or “two.” The idea is to emphasize the unity among things which are different or opposite.
The original meaning of li (理) was the texture of jade; later it was extended to contain three meanings: 1) the physical forms or proprieties of things, such as length, size, shape, tensile strength, weight, and color; 2) the universal laws followed by all things and beings; and 3) the original source or ontological existence of things. The last two meanings are similar to those of Dao. Scholars of the Song and Ming dynasties were particularly interested in describing and explaining the philosophy known as li (理), and considered it as the highest realm, giving rise to the School of Principle which dominated academic thought in the period from the Song to the Ming dynasties.
The term means the primal source from which all things originate, both animate and inanimate, including human beings. Yuan (元) manifests itself in different forms. In the Han Dynasty, it was considered a kind of primal physical material that both produced and made up the myriad things of the world. The Book of Changes divides yuan into two primal sources: the heavenly source which gives birth to the sun, moon, and stars, and the earthly source which creates all other things on earth. In The Spring and Autumn Annals, the term refers to the first year in its chronologies, symbolizing the start of a new historical period, and serving as the manifestation in the human world of the natural process in which things begin, end, and are replaced.
The term has two meanings. First, it refers to the state of one whole mass that existed before the universe took shape, often said to exist before qi (vital force) emerged. The multitude of organisms on earth all emanated from this state. Second, it refers to Chaos, king of the Central Region in a fable in Zhuangzi. According to the fable, Chaos had no eyes, nose, mouth or ears. Shu, king of the South Sea, and Hu, king of the North Sea, drilled seven apertures into Chaos and killed him. Zhuangzi （369？-286 BC）used this story to show the state of chaos of the world in which there is neither knowledge or wisdom, nor distinction between good and evil.
The original meaning of the term is the eave and beam of a house, while its extended meaning is time and space as well as the whole world composed of limitless time and space. The first character yu (宇) means heaven and earth as well as all the directions of north, south, east, west, the above, and the below. The second character zhou（宙）means all of time, the past, present, and future. Together, the term means infinite space and endless time. In Chinese philosophy, “theories of the universe” are concerned with the existence of the world in an ontological sense, and with its process of evolution.
The primary meaning of yin and yang is the orientation of things in relation to the sun, with yang meaning the sunny side and yin the shady side. There are two extended meanings: 1) two opposite kinds of qi (气) in nature; and 2) two basic contrary forces or qualities that coexist, thus the active, hot, upward, outward, bright, forward, and strong are yang, while the passive, cold, downward, inward, dark, backward, and weak are yin. The interaction between yin and yang, or yin qi and yang qi, determines the formation and existence of all things. The theory of yin and yang later became the basis for ancient Chinese to explain and understand the universe and everything in it, social order, and human relations. For example, heaven is yang and earth is yin, ruler is yang and subordinates are yin, husband is yang and wife is yin, noble is yang and ignoble is yin, leading is yang and following is yin.
Things come into being and exist in two modes, which are used to describe how the eight trigrams are formed. As explained in The Book of Changes: “Changes involve taiji (太极 the supreme ultimate), which produces two modes. The two modes generate the four images, and the four images give birth to the eight trigrams.” Taiji divides itself into two mutually complementary but opposite parts, or modes. Ancient Chinese had different views as to what the modes represented. Some believed that from the point of view of the formation of the universe, the two modes could be understood as heaven and earth or as yin and yang. Others thought that as a term in divination, the two modes could refer to two groups formed by randomly dividing up 49 yarrow stalks used in divination, or the two lines, solid or broken, in the hexagrams of The Book of Changes.
This term means the four images, or features of the four images, which are engendered through the division of the two modes in the process of the formation of the eight trigrams. As explained in The Book of Changes, “Changes involve taiji (太极 the supreme ultimate), which produces two modes. The two modes generate the four images, and the four images generate the eight trigrams.” The four images are distinct from one another while also mutually related. There was no agreement among ancient scholars with regard to what the four images represent. From the point of view of the coming into being of all things, the four images might stand for the four seasons: spring, summer, autumn, and winter; or four basic elements: metal, wood, water, and fire. Alternatively, as a term in divination, the four images could refer to the four stalks in each group when the divination stalks are divided in a fortune-telling exercise, or to four line images for divination: greater yin, greater yang, lesser yin, and lesser yang.
Each of the eight trigrams consists of three lines and each line is either divided (- -) or undivided (—), representing yin or yang respectively. The eight trigrams are: qian (☰), kun (☷), zhen (☳), xun (☴), kan (☵), li (☲), gen (☶), and dui (☱). According to the ancient Chinese, the eight trigrams symbolized basic things and phenomena of nature or society and represented heaven, earth, thunder, wind, water, fire, mountain, and lake respectively. The ancient Chinese also used the interchanges and transformations of the eight trigrams and what they represented to understand and expound on natural and social changes and to explain why and how they took place.
Trigrams / Hexagrams and Component Lines
A gua (trigram/hexagram) is a system of symbols consisting of undivided lines (—) and divided lines (- -). The undivided line (—) is a yang line while the divided one (- -) a yin line. Three lines make a trigram, and there are eight such trigrams. When six lines are put together, they together make 64 hexagram combinations. Trigrams / hexagrams and component lines were created partly for the purpose of divination. Ancient Chinese people used yarrow stalks to make hexagrams, calculated the variations they suggested, and consulted them for the purpose of divination. Later on, people used trigrams / hexagrams and component lines symbolically to explain the changes and the laws regulating the changes that occurred in people and everything else, and why and how these changes took place.
This refers to the emblems and numbers used in divination. Emblems are cracks in baked tortoise shells, and numbers are inferred from stalks used in divination. Emblems and numbers are the basis of foretelling the future. In The Book of Changes, emblems are divination symbols and the things they represent, and numbers refer to the odd and even numbers of yin and yang and the numbers secured from the divination stalks. Some interpreters of The Book of Changes advocate using emblems and numbers to deduce the changes in all things in the universe.
The term stands for perpetual change. According to The Book of Changes, shengsheng (生生) can be understood at two levels. First, in regard to the existence of all things, it is the interaction of yin and yang that drives the process of the endless cycle of birth, rebirth, and change of heaven, earth, and all things. This process is a fundamental attribute of the universe, and the source of ethical behavior. Second, as a term in divination, it refers to the alternation of yin and yang lines and the fact that all elements in the symbol system of The Book of Changes are in a perpetual state of change.
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