18-11-2020
PART 1 — Yin (陰) & Yang (陽)
It is commonly accepted that the female/yin (陰) is receptive while the male/yang (陽) is aggressive.
However, in the scientific terminology, the yin force (magnitude + vector) is the decentric radiational action (positive) followed by the concentric gravitational reaction (negative), whereas the yang force is the concentric gravitational action (negative) followed by the decentric radiational reaction (positive).
We can initiate the rhythmic pattern of expansion and contraction either from expansion (radiation) or from contraction (gravitation). The yin movement starts with expansion-radiation, whereas the yang movement starts with contraction-gravitation.
Thus, the vectors of reaction, not of action, designate the characters of yin/female and yang/male, because the reaction (effect/impact) is usually more visible than the action (cause/impetus). Therefore, the female is negative and receptive, while the male is positive and aggressive.
This principle of the nonvisible action/cause and the visible reaction/effect also applies to the affairs of the world. When you look at the world affairs, we see the reactions and fail to see the actions, and therefore tend to confuse the two.
Real wisdom lies in the ability to see the causative nonvisible action that has brought about the effective visible reaction. The real leader, and the master strategist, engage in the causative, nonvisible action and foreknow the visible reaction that will follow.
The world is extremely complex, requiring a consciousness capable of perception and thought complex enough for the comprehension thereof. Most people misconceive the world because their paradigms are too simple or simplistic, while they are usually not aware of this fact.
Such a comprehensive consciousness capable of complex perception, conception, and thought is aware of 陰 (yin) in 陽(yang) and 陽 in 陰 and 陰陽 as not-two. That is to say, such a comprehensive consciousness is aware of the invisible (action/cause) in the visible (reaction/effect), the visible in the invisible, and the visible and the invisible as not-two.
This consciousness that sees the dyad of 陰陽 (yin-yang) is the third element of reality comprising a triad.
PART 2 — I Ching (易経), Tao Teh Ching (道徳経), & T’ai Hsüan Ching (太玄経)
The ancient Chinese scriptures I Ching (易経) and Tao Teh Ching (道徳経) were systems of numerology-qua-cosmology that formed the basis of the philosophy of life. Of these two, I Ching is based on a binary logic (yes & no/yang & yin), whereas Tao Teh Ching is based on a ternary logic (yes & no & maybe).
As 道徳経, T’ai Hsüan Ching (太玄経), the most esoteric scripture, is also based on a ternary logic, using 始 (beginning) 中 (middle) 終 (end) or 天 (heaven), 地 (earth), 人 (human). 始 or 天 corresponds to ‘yes’, 終 or 地 corresponds to ‘no’, and 中 or 人 corresponds to ‘maybe’.
The subject of 易経 is the phenomenal (現象) world, while the subject of 道徳経/太玄経 is the noumenal-cum-phenomenal (実在 + 現象) world . Metaphorically speaking, the mathematical equations in the realm of 道徳経/太玄経 may contain imaginary numbers, but the actual measurements in the realm of 易経 are always in real numbers.
The phenomenal universe is binary through and through, wherein the primordial binary or dyad is the dyad of matter-motion (matter = mother & motion = pattern = pater/father). Matter-motion is substance-energy or particle-wave as well.
The noumenal dimension (mind/consciousness) enters the generative equation of the phenomenal world and participates as the observer-chooser (volitional consciousness). Thus, the human, as a volitional consciousness, becomes the third element, forming a noumenal-phenomenal triad, that observes the dyadic world and chooses one out of two possible alternatives.
The dyad may be two opposing contradictory ideas. Then, we position our conscious mind one level above this ideological dyad, and either commit to one ideology over the other or develop a new idea that is a higher synthesis of the dyad on the reality/perception one level higher, on which level there will emerge another dyad.
Whenever and wherever the human being participates in the dyadic phenomenal world, there is always a triadic structure being formed, and the phenomenal process becomes a mentational process. Therefore, in the philosophical or cosmological formulations of the Eastern and the Western traditions, triad or trinity is always found and used.
According to太玄経, 始 (beginning) 中 (middle) 終 (end) constitutes the cycle of human action, wherein the beginning and the end require a decisive action (決断/決定), the realm of 易経’s binary logic, while in the middle, the freedom or freewill element of maybe or indeterminacy should be exercised, that is, we should consider, examine, and think through all the relevant alternatives.
“The universe can best be pictured as consisting of pure thought, the thought of what for want of a better word we must describe as a mathematical thinker.” —James Jeans
And this cosmic mathematical thinker thinks in terms of three (and six and nine) as Nikola Tesla stated.
The ancient Hindu cosmologists formulated a unique trinity by synthesizing various personifications of the Hindu Deity into the Trimūrti (tri; three, mūrti; form), the threefold Supreme Deity, symbolizing the eternal regenerative process of the universe, consisting of Brahmā, Viṣṇu, and Śiva, in which Brahmā is designated as the creator, Viṣṇu as the preserver, and Śiva as the destroyer-transformer of the universe.
Real revolutionaries, such as the Founders and Framers of the United States, are each a Trimūrti incarnate, that is, an embodied trinity of Brahmā, Viṣṇu, and Śiva. The authentic revolutionaries of today, therefore, need to be able to create anew (Brahmā) the United States of the 21st century by preserving (Viṣṇu) what works, i.e., the system based on the principles of the Constitution, while creatively destroying (Śiva) what does not work (‘functional deficits’).
Those who cannot see the creative context in which the revolutionaries work and operate, can only see the destruction, Śiva devoid of a creative context and without the unity (tri-unity) with Brahmā and Viṣṇu. They form a reactionary force and resist change, even if they may call themselves liberals or progressives.
Two is the minimum number required for the formation of a unit, whereas three is the minimum number required for the formation of a structure, which is defined as the stable pattern. For example, a triangle is stable while a stick is not.
The unstable but dynamic two-party system inside the unstable but dynamic two-chamber (bicameral) Congress (Legislative branch) constitutes only one branch inside the stable triadic structure whose two other branches are the Executive and Judiciary branches.
Four is the minimum number required for the formation of a system, which is the first subdivision of the universe, dividing the universe basically into the inside and the outside (six, more precisely speaking). In geometry, the tetrahedron (a tetrad) is the minimum system, while the triangle is the minimum structure.
If we consider a nation as a system in the larger system that is the human world existing in the universe, then the fourth body of the system “nation” or “federation” (according the U.S. Constitution) will be the People, with the other three being the Legislative, Executive, and Judiciary bodies.
The existing nation system is suffering from multitudinous complex functional deficits, while the people individually are suffering from various kinds and degrees of self-actualization deficits. We the People, as the fourth vertex (and vortex) of the nation system, individually and collectively, each and together, must take responsibility for the alleviation and elimination of both the functional and self-actualization deficits.
We are each a potential revolutionary, a Trimūrti incarnate. For a brief moment of time in which we exist, being a revolutionary is an excitingly creative way to be human. To be a revolutionary is to be a weaver of common human destiny and a maker of common human history.
To be a revolutionary is to be a cosmically monadic being, partaking of the dyadic world by forming a triadic relationship therewith and by creating a tetradic movement thereof, and making a new history and building a new world.
The wisdom of 易経, 道徳経, 太玄経, along with other wisdom systems of the world, can be harnessed for the creation of a new world, a new civilization, the likes of which has never existed before, because it will be a synchronous integration of inner and outer revolutions, of self-awakening and world-awakening. It will be the sychrodestiny of the self and the world in the fulfillment of their sacred destinies.