​​One of the most profound philosophies that the ancient Chinese gave us is the theory of Yīn-Yáng. It has permeated popular culture so deeply, that it is even an emoji on our digital device, yet many do not really understand it. We see this symbol and we think Yīn-Yáng but the actual name of this symbol is the Tai Ji symbol. It is not wrong to describe it as Yīn-Yáng, as it does represent these. However, most people do not really interpret Yīn-Yáng correctly.
 
There is often a reference to Yīn-Yáng as being a dualistic theory. I find this incorrect, as most times dualism refers to two things that are opposed to each other - "either-or," "black or white," "dark or light," "female or male," "good or bad." This is not what Yīn-Yáng refers to. The symbol is very clearly pictured with a white, fish-like form with a black eye and a black fish with a white eye. Black and white are bound together; there is neither one that it completely black nor completely white at any point in time. There are no absolutes. The Tai Ji symbol is actually a symbol in motion. 
 
If we were to begin to look at the white fish from its tail and move clockwise, this could represent the growing of the Yáng; like the beginning of day. But at the tail of the white fish is the head of the black fish, the largest part of the fish's body. If we were to look at this as the transformation of night to day, this point of white tail and black head would be midnight. When the maximum of Yīn occurs - midnight, the smallest of Yáng has already begun its ascent; as such, the seed of daylight has already begun its germination. What we experience as sunrise would be represented halfway up the white fish body and noon would be at the head of the white fish. There once again, even though we experience the highest of the light, the seed of Yīn, the tail of the black fish, has already begun to manifest. This is definitely NOT dualism. This is equilibrium in motion - life transforming to death, death transforming to life, neither is absolute. Crazy isn't it? A symbol so simple as this can manifest such profound thought.
 
The Chinese philosophers of the Yīn-Yáng School, which arose during the Warring States period (476-221 BCE), most especially Zou Yan, is credited with developing Yīn-Yáng theory and the theory of the Five-Elements. They were also called the Naturalist School, where the focus was to understand the laws of Nature in order to harmonize one's self to it, rather than to control it. Over two thousand years later, we are still trying to grasp these ideas, as some of us continue to misunderstand and sometimes manipulate these theories to suit our needs for domination over Nature. But as we know that midnight will transform to dawn, these too will have to transform. The Extreme Yin of midnight holds the seed of Yang that will transform darkness into light.
 




​
Diagram by Elaine   

The scene is set. Two Tai Ji Quan players are about to engage in a fight. They stand facing each other, neither begins, neither moves. They wait for the other to begin the attack. They are standing still, yet nothing is static. Qi is flowing, they are both sensing the subtle changes of the other and the environment. Through sensing, comes awareness. A Tai Ji Quan player will have an edge over the other, if her/his ability to sense is more acute. The moment one begins an attack, s/he has begun a forward, outward motion of energy, transmitting her/his information of her/his energetic distribution to the opponent, who will then utilize this energy to a counterattack. As such, no Tai Ji Quan player would make the first move, unless s/he is sure that her/his Qi is stronger than the other. Check out this clip from the movie "Hero," from many years back. It is not of Tai Ji Quan but demonstrates what I am trying to describe very well.   
 
Tài Jí Qúan太極拳, sometimes written as Tai Chi Chuan (Wade-Giles romanization), translates as "Supreme Ultimate Fist." As you may have read in a previous post, Tai Ji Quan is a martial art with Chinese roots. It is estimated that 300 million people from at least 57 different countries practice Tai Ji Quan, making it one of the most practiced martial arts in the world. However, many have no idea that it a martial art, even those who practice it, as it has been transformed into a method of maintaining health or a form of dance. And why should it not be so? If something has the ability to adapt better in a changing environment over a period of time, then this adaptation will ensure its survival. This is something that has helped Tai Ji Quan to persist and thrive in the world, as people of all ages, children, adult and elderly practice this art with different emphasis and intentions set by its practitioner. Maybe it is even this skill to adapt to change, which is in itself a flexibility in being, that the Tai Ji Quan practitioner acquires through the practice of this art. One image my Tai Ji Quan teacher, Donald Rubbo, used to present was of bamboo. He described how bamboo is flexible and bends with the wind without breaking, as compared to rigid trees that may be strong but break due to the lack of flexibility under the strain of strong winds.  
 
Tai Ji Quan is considered an internal martial art, meaning that the energetic work is done inside the body, versus an external focus where emphasis is placed on external strength. It is based on Daoist philosophy and the principles of Yīn-Yáng, which many of us know as the diagram with the black and white 'fish;' white fish with black eye and black fish with white eye. Master Huang, master of Tai Ji Quan, calligraphy and dance, describes the philosophy of Tai Ji and Yin-Yang very well through movement as well as intellectually. One of the Daoist ideas that is key to Tai Ji Quan and Chinese Medicine is the principle that we, all living beings living in this world, are connections between Heaven and Earth; the sacred trinity. If we learn to be and stay connected constantly to this Heaven-Earth power, we are always filled with Qi; thus, we are able to conserve our own personal Qi and Jing (life Essence) to maintain life in our bodies. A manifestation of Yin-Yang is in the form of the elements Fire and Water: 
 
"Fire rises and water flows down. Water can put fire out when placed on top. This is reversing. It is a natural law that never changes. However, when the water flows down and you put your pot under it to stop it from reaching its extreme limit, the result is the boiling of water. This is called Yin-Yang reversal theory that allows one to make use of the natural laws. The T'ai Chi boxing system is based on this reversal theory, which is used in every aspect of the skill." (Kuo, Guttman, 1994, p.1)
 
Tai Ji Quan applies these philosophical principles into movement and through practicing these movements regularly, we begin to embody these principles in living our daily lives.
 
Going back to that first scene in which I described the two players; my teacher used to emphasize to us to 'play' Tai Ji Quan when we got too serious thinking and trying to make the correct form or application. We learned to move slowly but also quickly, when it was needed. In moving slow, one becomes aware of the subtle changes in weight distribution on the different aspects of the feet; thus aiding in balance training. Also, the awareness of the space around oneself, the elements in the environment and that a gentle flick of the finger, when one is connected to her/his Dān Tían, can move boulders. One aspect of Tai Ji Quan is form training, Tào Lù, where one performs the empty-hand or weapon form without contact, and if so it is choreographed. This is how many people practice Tai Ji Quan, especially if it is for health and it works on the basic form. Tùi Shǒu is Pushing Hands; this is the application of the form with contact to another practitioner but only to push the hand to uproot her/his stance, not to strike, punch or hurt. Another two aspects are the Nèi Gōng and Qī Gōng, which translate as "internal work" and "Qi work" respectively. These refer to breathing techniques, meditation, awareness training, meridian stretching as well as stillness practice. For me these are the most important aspects of the practice because they work on the unseen, deeper connections of the individual to Heaven-Earth and the clarity of mind to dis/engage in a confrontation. With stillness in body, the mind learns to become still but the Qi flows relentlessly.
 
 
 
Reference
Kuo Lien-Ying/ translated by Guttmann (1994): The T'ai Chi Boxing Chronicle. Berkeley, CA, USA: North Atlantic Books 
 
 
 
 
Image by Ron on Pixabay

In quite a few countries of the world over the next few Sundays in June will be the celebration of Father's Day. Till now, this has not been a very well commemorated day in Switzerland, which by the way is on the first Sunday of June, except maybe by the electronic/digital gadget industry trying to get us to buy more of their products. Fathers get little acknowledgment in general; they often get the role of being the breadwinner of the family but little else in our society. It was not until September 2020 that it was officially recognized that Fathers may have 2 weeks of paid-paternal-leave after the birth of a child. It displays to us what our society used to think of Fathers; that they are simply only there for the financial stability of the child and nothing more. Hopefully, this new law will help long-held views to transform.
 
For me the roles of a Mother and a Father brings me to the concepts of the Yin-Yang, which is one of the central precepts of Chinese philosophy. One scholar of modern Chinese Medicine, Giovanni Maciocia summarizes the Yin-Yang relationship into 4 main aspects:


​







​


​


​

1. The opposition of Yin and Yang, as displayed in night and day; night is Yin and day is Yang. "However, the opposition is relative, not absolute, in so far as nothing is totally Yin or totally Yang. Everything contains the seed of its opposite."
2. The interdependence of Yin and Yang, "one cannot exist without the other."
3. Mutual consumption of Yin and Yang, in which both Yin-Yang are "in a constant state of dynamic balance," "maintained by a continuous adjustment of the relative levels of Yin and Yang."
4. The inter-transformation of Yin and Yang, in which Yin-Yang "are not static, but they actually transform into each other: Yin can change into Yang and vice versa. This change does not happen at random, but only at a certain stage of development of something."  

 ​​(Maciocia, 1989, 5-6)

I find it also very appropriate that we are celebrating Father's Day in June, as we are heading to the highest point of the sun in the northern hemisphere around the 21st of June, the Summer Solstice. From a Yin-Yang perspective of the Earth, this is the Yang at its extreme, at its zenith; Yang within the Yang. That means from this point forth in the year, the sun will begin its descent which will culminate at its nadir around the 21st of December, Yin within Yin. Back to the extreme Yang, as we approach the Summer Solstice we can feel in ourselves the rising of our energy, the expansion and opening of the external parts of our being. If Yin is the female, deep, dark, nourishing principle, the Yang is the male, outward, bright, movement principle. These descriptions of Yang sound much like a role of a Father to me. The Yang aspect provides an individual the ability to be courageous and adventurous; to explore the world around her/himself with confidence. This means being able to try things out and find her/himself in the world.
 
"Children with a healthy maternal matrix will test their limits freely knowing that they can easily return to the mother should things get uncomfortable. Children with healthy father role models are encouraged and inspired to experience new things because they can see the confidence and enthusiasm in their father's eyes."  (Farrell, 2016: 94)
 
As Yin-Yang exists in all of us, it means the Father role can be coming from a female too, just as the Mother role model can come from a male. This is what the Yin-Yang shows us, we have both female/male, maternal/paternal aspects in us, in varying degrees. What most of us have experienced in our societies are extremes of the roles, where females manifest the maternal nourishing role in the home and were not allowed to display their outward, adventurous nature, and males only allowed their paternal providing-nature but not their gentle nourishing aspects. We are a product of our societal conditioning. What if both Mothers and Fathers can provide both nourishment, adventurousness and courage for new experiences? What if both parents are allowed to be present for their children as they are growing up? What if both parents are given equal respect for the things they do and provide for their children? It is time to change the conditioning, as it has not served us well. 
 
So many of us grow up seeing little or none of our Fathers, as they were out there working to provide for their family or were not given the space/time to be present with their children. As I read this last phrase from Yvonne Farrell referring to "father's eyes," it reminds me of Eric Clapton's song, "My Father's Eyes." It was only recently that I became aware of Mr. Clapton's story of not knowing his own father, like so many in the world. I am very touched by the song. For the Fathers of the world... 
 
 
 
 
    
Reference
Farrell Yvonne R. (2016): Psycho-Emotional Pain and the Eight Extraordinary Vessels. London: Singing Dragon.
 
Maciocia, Giovanni (1989): The Foundations of Chinese Medicine. London: Churchill Livingstone.
 


​
Image baby-father's fingers by RitaE on pixabay
Image Tai Ji Symbol by clker-free-vector-images on pixabay

If you go on a walk right now, you will observe that the Peony is in or coming to blossom.  In German, we call them Pfingstrosen, I imagine due to the fact that they flower around the time of Pentecost. As a child, I recall having experienced the flower Peony in the form of soap from China; a very strong, sweet scented soap, which was almost too sweet for me. We also used to get duvets from China that were Peony brand. When I went with my mother to the market, I would ask her about the flowers, whose blossoms were wrapped in white tissue and she would tell me that they were Peonies imported from China. So, I had an impression that Peonies were Chinese, as they don't grow in the tropical climate in Malaysia.
 
Since my studies in Chinese Medicine began, I have come to know of how the Chinese honor the Peony. It was referred to by Confucius (551-479 BCE), was often the subject of art in the Tang dynasty (618-907 CE) and even declared the national flower of China during the Qing dynasty, the last imperial government of China till 1912. In Chinese it is called Fu Gui Hua, "flower of riches and honor." Peonies are naturally occurring in temperate and cold areas of the northern hemisphere, from Morocco to Japan to North America. There is a Greek myth of Peony, where the God of Medicine, Aesclepius, got jealous of his student, Paeon, and he was saved from Aesclepius' attack by Zeus who transformed him into a flower - the Peony. 
 
There are tree Peonies, herbaceous Peonies and hybrids that have leaves like the tree but are herbaceous.  In the Chinese Medicine itself, we use 3 different species of Peony: Paeonia suffruticosa, Paeonia lactiflora and Paeonia veitchii. Interestingly, the part of the plant that it used as medicine is not the flower. The part of Paeonia suffriticosa, which is the tree, that is used is the cortex or bark of the tree, Mu Dan Pi. It is used to cool the blood and clear heat, as in the case of fevers. It also moves blood when there has been trauma, lowers blood pressure and inflammation. Paeonia lactiflora, the herbaceous Peony, provides its radix or root as medicine in the form of Chi Shao or Bai Shao. Chi Shao is the root that is still red, which helps move blood and relieve pain from trauma or menses. Bai Shao is the white root, which tonifies the blood, calms the liver, relieves tension and adjusts Ying Qi (Nutritive Qi) as well as Wei Qi (Defensive Qi). One of my Chinese herbal teachers called Bai Shao the "White Fairy Mother."
 
I grow Peonies in my garden, both the tree and herbaceous ones. They are special plants that don't like to be moved, they find a spot and they root there till they die. I observe them throughout the year. After they flower in Spring (April to early June), the tree has already flowered now and the herbaceous form is flowering soon, the energy of the plants goes inward and dies back its external manifestation in autumn. This does not mean the plant is not working, the power of the Yin (autumn and winter being Yin times of the year) is being generated in the root of the plant. This I believe is why the root of Bai Shao are so powerful to nourish the Yin and Blood in our bodies. Right now, those who react to the seasonal pollen that is currently in full emission, that includes myself, will be thankful to Mu Dan Pi for providing the cooling and calming of the mucous membranes in the eyes and nasal passages. The bark of the Peony tree is hardy yet gentle, providing the soothing coolness and protection of autumn-winter in the searing heat from growth of spring-summer. It is an herb of balance; sinking when there is strong rising action, calming when there is over-excitement. 
 
Chinese Herbal Medicine uses herbs mostly as formulae, almost never one herb alone, as the synergy of the combined herbs counteract the overexertion of another. One could say they operate as a team, supporting one another and balancing the forces of the other. Each herbal formula is prepared specially for each individual person, paying attention to causes of the imbalance and not just on symptoms. If you are interested in using Herbal Medicine, discuss it with your practitioner so that s/he can help you understand your imbalances and how these amazing plants can aid you in your health.  

Images Peony by Elaine