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On the Trail of Fu Xi: The Origins
& Legacy of the Physical Concept of Yin and Yang
By Roy
Collins
According to Chinese tradition Fu Xi (Fu Hsi) was China's
first historical ruler
(c. 2952-2836 BCE). A man of great diversity, he is often depicted as
a serpent with a human's head. Fu Xi was born in the Tianshui region of
the Weishui River Valley in Gansu province.
Ancient Chinese legend holds Fu Xi as the first person to discover farming,
hunting, fishing with nets, cooking meals in pots over fire, the domestication
of animals, the breeding of silk worms, the regulation of marriage, use
of the mortar and pestle, and teaching of the eight trigrams (bagua) via
divination with yarrow stalks. It is in this last area where the "physical"
system of yin/yang dialectics originated in the form of stacked, solid
and broken line symbols that were arranged in equal but opposite positions
in a circular format.
If we refer to recent archaeological data, we come to find that Fu Xi
was most likely a member of the later phase, neolithic culture called
the Yang -Shao. This small-scale culture began in north central China
around 6,000 BCE, then later "migrated" into western China where
it ended circa 2000 BCE. The Yang-Shao raised wheat and millet, fished
with hooks and nets and hunted wild game with bows and
arrows with bone tips. The Yang-Shao produced red-coiled pottery that
were painted with black geometric designs. They also domesticated pigs,
practiced silkworm cultivation, made basketry and fiber cloth from hemp
and silk.
A typical example of a Yang-Shao settlement was Banpo, which stood on
seven acres of land near a small tributary of the Weishui River. Excavated
more than 40 years ago, it has been estimated that nearly 400 inhabitants
lived here, in round houses constructed of mud and grass, supported by
wooden pillars, and in rectangular houses with pitched roofs made of thatch.
Meeting houses and cemeteries were also central in these villages as well.
Found in many of the grave sites were simple ornaments but there are no
traces of images or talismans to accommodate the dead, although some remains
indicate shamanistic beliefs.
Additional archaeological evidence taken at a grave site by the Gansu
Archaeology Research Foundation* from the Maiji Mountain area of Tianshui
also reveals paintings on pottery symbolizing the eight trigrams, fishing
nets, crafts and stoneware, a rectangular house foundation, and human
remains. Because the contents from this one ancient grave site differed
dramatically from other grave sites excavated in the area, it appears
that the particular person buried here was unique from the rest of community.
Some scholars believe it is the grave of Fu Xi.
*(See Li Shi Min's "Discussion of Fu Hsi Culture and the Maiji Mountains"
in The Culture of Fu Xi, Chen Ju-Yuan, ed., 1995, Beijing) This thinking
stands to reason, since no other artifacts in this nor any other archeological
site in China, have produced trigram paintings. Fishing nets, too, although
rare, have been found in other areas. This fact, however does not mean
that Fu Hsi didn't invent the fishing net, but rather suggests that he
could have and other members of his culture used them as well. Fishing
nets do not appear prior to the culture of the Yang-Shao.
A later prehistoric Chinese culture called the Lung-Shan began around
the time that the Yang-Shao culture ended and was situated more toward
the eastern coast of China. Although the Lung-Shan appear to have been
more highly evolved than the Yang-Shao, there are many shared similarities
between the two cultures. Many scholars believe that the Lung-Shan may
be derived from the Yang-Shao or a synthesis of Yang-Shao and Dawenkou
(5000 - 3000 BCE) cultures. During the Dawenkou period, however, we find
the first indications of Chinese writing in connection with the use of
heated animal bones for fortune-telling. This practice was later elevated
to a more ritualized procedure during the Shang dynasty (1850 - 1100 BCE)
that followed later. Nowhere in China's prehistoric record, except during
Fu Xi's legendary reign in the Tianshui region, have divination practices
that utilize trigrams (or yarrow stalks) been found to exist.
It is the original eight stacked trigrams (and later hexagrams) that Fu
Xi developed which is of particular concern to macrobiotic practitioners.
It is from the eight trigrams that the "Unifying Principles"
were founded and from this came the Twelve Theorems and Seven Principles
of the Order of the Universe, which was an elaboration of Fu Xi's ideas
developed by George Ohsawa as guidelines
for macrobiotic philosophy.
The original system devised by Fu Xi was in oral form, based on easily
memorized poem-messages that he developed from personal observations from
the natural world around him, using his own body to make comparisons.
The earliest written reference to Fu Xi's observations was recorded in
the second chapter of the Xi Ci
Xia, (Categorization of Terms) from the Confucian classic The Ten Wings:
"In ancient times, Master Fu Xi ruled over all. He raised his head
and observed the heavens, lowered his head and observed the earth, observed
the natural patterning of birds and animals, compared them
to the disposition of the earth.
At close range, he gained insight from his own body,
at a distance he gained insight from natural objects. Then from these
he originated the eight graphs. With them, he could through
the spiritual make accurate evaluations of virtue, and he could categorize
the tendencies in all matter." **
** translation by Stephen Selby.
Hence from this reference alone we learn that as Fu Xi stood overlooking
the plains and surrounding mountains, he first looked up at
the heavens (space) then look ed down at the earth (solid). Fu Xi symbolized
the heavens by taking three stalks of yarrow herb and breaking them in
half. This he called The Yielding and placed them in the north (yin).
To symbolize the earth he took three unbroken (solid) stalks of yarrow
and placed them in the opposite position in the south. This he called
The Firm (yang.) Between the two opposing trigrams there formed a vertical
axis, later called the ridge pole, or central roof beam of a house. This
vertical axis between two opposite tendencies represents yin and yang.
(fig. 1)
 figure1
By marrying Heaven and Earth (Yielding and Firm/yin and yang) and using
all six stalks (broken and unbroken lines) in differing combinations,
Fu Xi eventually developed a total of eight graphs that represented naturally
occurring phenomena (heaven, earth, mountains, water, wind, fire, thunder
and metal.) He correlated this grouping to a family unit and designated
the Yielding as the mother and the Firm as the father. To the right of
the ridge pole (east) where the sun arose, he placed the three "sons"
(all with solid bottom lines, yang) and to the left of the ridge pole
(west) where the sun set, he placed the three daughters (all with broken
bottom lines -- yin.) Once complete, all eight graphs balanced each other
in opposing, yet complimentary positions in a circular pattern. (fig.
2)
 figure
2
By looking at this graph we can see the emergence of the three most important
philosophical tenets that underlie the foundation of macrobiotic theory:
1. Yin and yang energy regulate all physical phenomena.
2. Everything gradually changes.
3. At the extremes, yin changes to yang and yang changes to yin.
Fu Xi later added a greater dimension to physical reality by stacking
these primary trigrams on top of each other and reconfiguring each graph
so that a total of sixty-four , six-line symbols were formed. All hexagrams
with a solid (yang) base line was placed to the right and all hexagrams
with a broken (yin) base line we replaced on the left. By looking at this
graph one can see, on the right side of the ridge pole, a gradual building
of yang (bottom) lines until the halfway point (hexagram # 32) where yang
reaches its greatest capacity. Then at hexagram # 33 there is polar reversal
and a movement toward extreme yin (#64). (fig. 3)
 figure
3
Note that there are eight phases to each hexagram's existence before the
bottom trigram changes into a different trigram. Each fully changed trigram
correlates with one of the "children" originally formed in the
first sequence of trigrams. Each of the primary trigrams (or "children")
also have physiological attributes based on their level of maturity. Together
they represent the full spectrum of the growth and decay cycles of life.
To find what particular level of thinking an individual is at, and hence
to seek guidance for particular problems associated with that level of
thought, Fu Xi devised a method that could trip time by using a divination
method that employed 50 yarrow stalks. This, in a nutshell, is what the
original Book of Change (I Ching or Yijing ) is all about. How far these
ideas extended into the various regions of China during this time is not
known, nor is it known by whom this practice was relegated to. We do know,
however, that by the time of the Shang Dynasty we begin to see references
to yin and yang in the form of pictographs. These primitive characters
have been found engraved into ox bones, tortoise shells, and later, sea
shells. These substrates all were used for divination rituals which allowed
an official soothsayer to read cracks cause by heating the engraved materials
over fire. Divination, during this time was reserved for kings, or the
acquisition material control and self protection.
The pictographs that represent the yang force were of suns with strongly
cast shadows. The symbol for yin were of moons with faint shadows (or
coiled clouds.) Here, in this primitive form of writing we again come
into contact with the ancient ridge pole idea, whose two sides represented
the opposing influences of shadow and light -- the complimentary duality
of nature. (fig. 4)
 figure
4
It is also during the time of the Shang dynasty when we begin to see a
change from the earth worshiping Neolithic cultures to the worship of
a heavenly deity, named Shang Ti ("upper ruler". ) The paternal
figure did not have a clearly defined character but his influence over
human affairs was so great that no important matter could be attended
to unless the advice of Shang Ti was first sought. The psychological advantage
of having the advice of Shang Ti communicating only to Shang kings via
divination was also a decisive political move. Whatever advice Shang Ti
gave the rulers, that advice could not be challenged. As Shang Ti grew
in power, the spirit of the individual was reduced -- oppression and human
sacrifices soon became widespread.
It is important to also note that this change of orientation from earth-centered
thinking to sky-centered thinking was a pivotal point in the evolution
of Chinese philosophy and religion.
In the following dynasty, the Chou (or Zhou: 1111 - 249 BCE) which eventually
overthrew the Shang, we see that the term Shang Ti being replaced by the
word Heaven (T'ien.) The idea of an individual, personal deity is de-emphasized
and allowed individuals to achieve a greater level of independent thinking
in practical matters, without having to worry about being judged by a
higher being. Thus, in the ancient Chinese Book of Rites (Li Ji) we read:
"... The people of Zhou respected ritual and admired charity. While
they sacrificed to supernatural beings and were respectful to spirits,
they sided with the human rather than the supernatural world, and set
their standards of loyalty as applying to mankind. Their system of rewards
and punishments was based on honors and rules -- affection rather than
respect."
*** translated by Stephen Selby
Prior to the rebellion between the Zhou and the Shang, an attempt was
made by the Zhou ruler, King Wen, to resurrect the near-extinct philosophical
principles revealed by the hexagrams of Fu Xi. This, according to historical
references, began after the jealous and derelict Shang king ( Jou the
Terrible) imprisoned King Wen for a seven year period. While in prison,
King Wen somehow got his hands on Fu Xi's graphs which he altered into
whimsical new arrangements. After making these changes, the new graphs
no longer contained the vertical axis of yin and yang in their extreme
positions, nor did the sequences of trigrams and hexagrams follow a pattern
of gradual change or polar reversal. In fact, the new arrangements were
based upon extreme configurations and were illogical from the standpoint
of balance. (figs. 5 & 6)
figure
5
  figure
6
Notice in the King Wen arrangement that the trigrams
which were greatest in opposition, the Yielding and the Firm, have been
replaced by the Abysmal and the Clear -- each containing both solid and
broken lines. The bottom, foundation lines of each trigram in this new
order also show no conformity in regards to yin/yang placement: there
are both "male" and "female" trigrams on both left
and right sides of the newly formed central axis -- their progression
does not change from yin to yang in gradual succession, nor is polar reversal
indicated. Hence, the idea of balance within a cycle of growth and decay
is completely missing.
In the new hexagram arrangement, we continue to find additional inconsistencies.
Remember in King Wen's trigram arrangement the Abysmal was placed in the
extreme north. In King Wen's hexagram arrangement the most extreme, "male"
hexagram (the Firm) is at the north (yin) instead. This time around, however,
the Firm (six solid lines) has its name changed to Heaven. To the right
(not opposite) of Heaven is the Yielding (six broken lines,) only this
time around her name has been changed to Earth. It is at this point in
China's history when we begin to see developing the idea of "heaven"
having full male attributes and the "earth" with female attributes,
in a position that is secondary to the male.
To differentiate between the Fu Xi and King Wen concepts of yin and yang,
George Ohsawa, decided to call the Fu Xi concept physical and King Wen's
concept metaphysical. For example; in the macrobiotic description of the
physical body's internal organs, all solid organs are listed as yang (heart,
lungs, kidneys, liver,
spleen/pancreas) and all hollow organs as yin (small intestine, stomach,
large intestine, bladder, gall bladder.) In the paradigm of Traditional
Chinese Medicine, the yin/yang description of these same organs are in
reverse -- solid organs are designated as yin and hollow organs as yang.
Along with the new graphs, King Wen attempted to write a text that would
explain their main attributes -- later to be known as the "judgments."
The language of these so-called "judgments" is sparsely phrased
-- more in line with the cryptic messages used in earlier divination queries.
Yet, it is this confusing body of text, called Guazi, which forms the
central framework of the I Ching.
After King Wen's death, his son Duke Zhou, appended the Guazi by attempting
to explain the meaning of the hexagrams from a line-by-line breakdown
using local, historical references. Additional commentaries by other authors
-- mainly Confucian scholars, were added to the I Ching over the following
centuries.
Despite its obvious transformation and break from the Fu Xi order, the
revised face of the I Ching managed to maintain its revered position as
the official court oracle, using the hexagram system instead of oracle
bones, which eventually became obsolete.
Toward the end of the Zhou era political disruption and social instability
had become paramount in many regions throughout China. The class barrier
system began to disintegrate and the yin/yang paradigm began to spread
among the peasantry. Eventually the practice of divination fell from its
coveted position in the royalty directly into the hands of commoners.
These "commoners", however, were far from common when it came
resurrecting ancient hilosophical principles. The revised face of the
trigram and hexagrams made little sense from the yin/yang standpoint,
yet the idea of the ancient ridge pole that divided equally all phenomena
that directly opposed and complimented one another began to grow in popularity.
Soon the ridge pole was transformed by the Philosophical Taoists into
a more organic, circular form, called the Tai Chi (Ultimate Extremity.)
This circle was divided into two tadpole-like shapes; one dark ascending
(yin) to the left, and the other light/descending (yang) to the right.
Each shape had a newly added feature of an "eye" or dot which
was opposite in color to the main shape. This "eye" represented
a portion taken from the opposing shape to signify the bipolar nature
of each shape, as well as it having the inherent ability to change into
its opposite after gradually reaching its extremity -- ideas originally
put forth by Fu Xi, illustrated previously in this text. (fig. 7)
 figure
7
With the Tai Chi, and especially the inspirational ideas of Taoist thinker,
Lao Tzu (604 - 531 BCE,) we again start to view yin and yang in a more
physical sense -- as regulator of material phenomena whose application
was universal and within reach of all people. In Chapter Forty-two of
the Te Tao Ching, Lao Tzu tells us:
"The Way gave birth to the One;
the One gave birth to the Two;
The Two gave birth to the three;
And the Three gave birth to the ten thousand things.
The ten thousand things carry Yin on their backs
and wrap their arms around Yang.
Through the blending of chi they arrive at a state of harmony..."
Lao Tzu stayed clear of the I Ching, believing that it was a degenerate
practice which only confused the underlying message that it originally
conveyed.
For Confucius (551-479 BCE,) the next Chinese sage to become enamored
with the yin/yang dialectic, this concept proved a bit more baffling.
Confucius reasoned that yin and yang should be understood in connection
with the hexagrams of King Wen's (metaphysical) version of the I Ching.
Like King Wen, Confucius' idea of the yang force was fully represented
by the trigram known as Heaven , composed of three solid lines:
"Heaven suggests the idea of nature; of a circle; of a ruler; of
a father; of jade; of metal; of cold; of ice; of deep red; of a good horse;
of an old horse; of a thin horse; of a piebald horse; and of fruit trees."
A bit inconsistent, but you get the picture. His description of the yin
force, however, is a little closer to reality:
"Earth suggests the idea of earth; of a mother; of cloth; of a cauldron;
of parsimony; of a turning lathe; of a young heifer; of a large wagon;
of what is variegated; of a multitude; of a handle and support. Among
soils it denotes what is black."
...In modern times, when macrobiotics argue over definitions of yin and
yang, at least they are playing in the same ballpark! Confucius and Lao
Tzu are just an example of how differently yin and yang was understood
and applied, and not just in ancient China. One can, in fact, make a good
argument based on literary evidence, that nearly all of China's great
philosophers and cosmologists sided either
with the Fu Xi/Lao Tzu physical concept of yin and yang or with the King
Wen/Confucian metaphysical concept. The list is long but is clearly highlighted
along the long span of time that ends with today.
The information contained in this article comprises a small portion of
related to pics from Roy Collins' forthcoming book: Yin & Yang and
I Ching: Five Thousand Years of Changing Opinion, soon to be released
by the George Ohsawa Macrobiotic Foundation.
Roy Collins is an I Ching scholar, herbalogist, and the founder of the
Old Text School of Macrobiotic Understanding.
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