Sacred Geometry is the measure of shapes set apart as transcending reflections of the Creator. We see Source through reflections because Source came before the beginning. In simple forms, however, lie sacred truths to all complexity. Nature is replete with transcending patterns that give us clues to what is all around. Golden Mean Spirals in pine cones, sunflowers and animal shells encode the same mathematical pattern by which plants replicate their leaf growth (Fibonacci Sequence). The ratio found in this sequence is the rate by which our bones increase in length when progressing from smaller to larger joints in our hands, feet and legs (Phi Ratio). The transcending phi ratio is also in the Golden Mean Rectangle which has been the basis for significant architecture through the ages like the Parthenon. Some of the symbols and math in this booklet are derived from Sacred Geometry and ancient religious symbols. To learn more about Sacred Geometry, consult your book store or refer to the website of Sacred Geometry's leading instructor, Drunvalo Melchizedek: www.FlowerOfLife.org
The Qualities of Yin and Yang
A Three-Dimensional Aspect of Yin and Yang comes in the motion. From the one dimensional stratum comes the unmanifest (avakya) and manifest nature (Prakriti). Something is, or it is not. That which is manifest must cross the first dimension. From the two-dimensional stratum comes bipolar duality, such as, on and off, left and right, in and out, and more. Duality of opposites is a basic principle of yin and yang. Yin and yang bring motion between the two, and motion over time equals Rhythm. Rhythms run in triads in three-dimensional existence. We see this in the three parts of the self that mirror creation. Yin and yang are polar opposites between dark, and light, negative and positive, soft and hard, cold and hot, magnetic and electrical, female and male, and more. Stress between these two elements creates balance in the form of Rhythm. Rhythm itself also contains yin and yang in that it is High and Low. When a Cycle is Low, it is in yin. When a Cycle is High, it is in yang. A Cycle at the midpoint is halfway between yin and yang.
In a two-dimensional world, elements of yin and yang are mutually exclusive and unable to pass each other. The closer a rhythm is to one, the further it is from the other. In a three-dimensional world, however, this need not be so. Rather than just being opposing ends of a spectrum, yin can be a Rhythmic force in itself, and yang can be a Rhythmic force in itself. The amount of one need not alter the amount of the other. A Cycle of yin can bring more and less yin in Rhythm, while a Cycle of yang can independently bring more and less yang in Rhythm. They can move separately. Both Cycles can be High, or both can be Low, or one can be High while the other is Low, or various states in between. Prevalence of one need not depend on the absence of the other.
A Cycle of yin has Lows and Highs within it. A Cycle of yang has Lows and Highs within it. Lows and Highs themselves are a form of yin and yang. As a Cycle of yin moves between Low and High, it is moving between the yin and yang within itself. The same is true for the Cycle of yang, (see Chapter II: The Universal Pattern under Highs & Lows). When a Cycle of yin is Low, it is in the yin of its Cycle. This decreases the amount of yin energy. When a Cycle of yin is High, it is in the yang of its Cycle. This increases the amount of yin. As a Cycle of yang is Low, it is in the yin of its Cycle and the amount of yang is decreased. As the Cycle of yang is High, it is in the yang of its Cycle and the amount of yang is increased. This is the yin and yang, within yin, and yang. Each is in the other, and both are in each. That is the three-dimensional element of yin and yang.
. Yin and Yang Go Beyond the Motion Between Opposites, They are Separate Forces Within the Cosmic Dance.
Yin, Yang & Yung may be universal forces of a triad. Yin is dark, receptive and feminine energy of the universe. Yang is bright, assertive and masculine energy. Forces move between these polarities. Movement brings different levels of dark and light, positive and negative, soft and hard, magnetic and electrical, male and female, and more. We have learned this of duality. As we move beyond two-dimensional analysis that lets us see duality, we come to triadic thinking that lets us see trinity. We then find another element amid the interplay. It may be what ancient mystics saw in Chung Yung.
Chung Yung is at the heart of Confucianism, studied also by Taoists and Buddhists. authorship is attributed to Tzu Ssu, a grandson of Confucius who lived in the 5th and 6th century BC. It is one of the four Confucian texts known as the Ssu shu ("Four Books") published by the philosopher Chu Hsi in 1190. Chinese for "Center," and "Unchangeable," Chung Yung is often called the "Doctrine of the Steadfast Mean." In this philosophy, the superior man has objective moderation toward all things. Chung is equated with pu p'en, "not off center" and inclining toward neither right nor left. Yung is equated with pu i, "not unstable" and steadfast in principle. As stated in the beginning of the Doctrine of the Steadfast Mean (Chung Yung), "Being without inclination to either side is called Chung; admitting of no change, is called Yung. By Chung is denoted the correct course to be pursued by all under heaven; by Yung is denoted the fixed principle regulating all under heaven. This work contains the law of the mind."
. Yin, Yang, and Yung are a Triumvirate Braid of Creation.
Chung can be seen as a mean average between yin and yang. Between dark and light is twilight, between negative and positive is neutral, between soft and hard is medium, between cold and hot is tepid, between female and male is androgyny, and more. Chung is being without inclination to either side. If both sides are in motion, however, then that which is neither is also in motion. All things are relative. Even balance is in Rhythm.
Yung lies beyond the balance between polarities. It is a transparent third that is neither, and not in between. As the fixed principle regulating all under heaven, it contains an abstract reality that extends beyond experience. From innate ability we experience this as, and with, intelligence. Intelligence is without gender, subjectivity or polarity. It is not yin, and it is not yang. We can perhaps see this as the neutral, Intellectual counterpart to Physical and Emotional elements. Together they form the body, heart and mind of existence.
Yang, yin and yung are underlying universal principles that form a triad of their own. They manifest as Physical, Emotional and Intellectual energies, respectively, which form the triad of Kalarhythms in our nation. Thus the triumvirate braid of Rhythms manifests as the nation locates a living system. A nation functions as a fractal entity of the cosmic person (Purusha), Rhythms run through the nation as manifest nature (Pakritii), and Rhythms come from the unmanifest (avakya) which precedes the elements of yin, yang and yung.
Yin and yang have been seen in Rhythm. Yung, the "fixed principle" also interacts with Rhythm. While it might seem paradoxical for that which is "fixed" to be found in Rhythm, relativity comes again. We who observe the experience, and experience the observations, are in Rhythm. This is like viewing a distant star from Earth. For analogy, the star can represent a fixed point. From the view point of an observer on Earth the star appears to have a revolving tendency around the Earth. That is because the internal Rhythms of Earth cause the Earth to spin on its axis. We see the star pass from horizon to horizon. We observe the star with Rhythm not because of a revolving tendency of the star, but because of the revolving tendency in our living system. The same holds true when experiencing the absolute. Our receptivity and perception of the absolute changes with our internal Rhythms. Yung is Rhythmic to us.
The philosophy of comedian George Carlin may said it best when describing perception. He said, "Some say the glass is half empty. Others say the glass is half full. I say the glass is too big." He saw the transparent yet ever-present third beyond a bipolar subset. The mind is like an eye that can see every part of the body except itself. We do not always see our living system because we are inside of it. It is like someone once said, "Whoever discovered water, it certainly wasn't a fish." The more inward we go with self-realization, however, the further we go beyond ourselves.
. Yin is Emotional, Yang is Physical & Yung is Intellectual
We exist, and have made it through the first dimension. We have bipolar duality in the form of symmetrical bodies and live as male as female because we have made it through the second dimension. We manifest a triad with a mind, heart and body because we live a third dimension. What is next?
Belief systems around the world used metaphor to describe existence. We must use metaphor, this is the only way, because metaphor is the way we explain the inexplicable to ourselves. Theologian Joseph Campbell pointed out that mythologies all over the world and across time have told the same story about a "Hero With a Thousand Faces." Indian Philosophy is cited here as an example of how energies have been seen because it is rich in metaphor and resembles so many beliefs. We give many names to a rose.
Shiva is both the progenitor and the destroyer. His symbol as progenitor is the linga, the organ of procreation. Other religions have replaced the symbol of the progenitor with the notion of "God the Father." As destroyer, science knows him as entropy, inertia, and centrifugal force. He may be the force behind the expanding universe that theoretically burst from the "big bang" of creation. Ancient mystics knew this energy as tamas, the force of dispersion.
Vishnu is the protector and preserver of the universe. As protector he descends to Earth as a divine incarnation, or avatar. He is like the Son in this manner, stories of one of Vishnu's greater incarnations, Krishna, are similar to stories of Buddha and the Christ. As preserver, science knows him as gravity, electromagnetism, and centripetal force. Ancient mystics knew this energy as sattva, the force of cohesion.
Brahma is the Immense Being and creator of relative time, space, and action. He allows the space-time continuum to bring equilibrium between opposites. Thus, between the dispersion of Shiva, tamas, and the concentration of Vishnu, sattva, lies a third aspect, which is movement between the two. In this manner he is like the Holy Ghost that links Father and Son. Science knows him as rotation, revolution, and oscillation. Ancient mystics knew this energy as rajas, the revolving tendency.
This triad of deities; Shiva, Vishnu and Brahma, is the Trimurti of Indian philosophy. They contain a triad of energies; tamas, sattva, and rajas, which are known as the qualities, or the gunas. With the dispersion of tamas, the cohesion of sattva, and the revolving tendency of rajas, the gunas suggest that "the" big bang of creation may not have been the first. If we ask, "What was there before there was nothing?," the answer may be, all of this, again.
An eclectic merger of metaphors might yield a progression. Brahma sits on a lotus that grows out of the naval of Vishnu. Brahma opens his eyes creates a universe. Shiva (as Bhairava) bursts forth, then progenerates as the universe expands. Vishnu pervades throughout creation and holds it together. Brahma blinks his eyes, and Shiva destroys the universe. The memory of Vishnu preserves part of the previous universe as he rests on Naga, the serpent who sleeps on the primordial waters. Brahma opens his eyes again and creates another universe and the Cycle continues. Each time life springs forth from the "Golden Embryo of Creation(1)" as in a notion embraced in myths around the world. This great Cycle recapitulates on smaller scales in all forms of life. That is where other deities come in.
Prajapati, the lord-of-progeny recapitulates the Cycle by dividing into manifestations of Brahma(2). Prajapati is also a main aspect of Shiva and one of the names for Vishnu, for he is a trimurtic deity. Manifestations from Prajapati rule over creation(3) and reproduce universal Rhythms(4). Prajapati, also known as Pasupati and is the Driver or the Herdsman in Shaivite philosophy who reproduces a triad. Everything has a Soul which is life force, a Body which is substance, and the Rhythms which are energy. These are known as the "Herdsman," the "Animal," and the "Reins," respectively. Since nothing is independent of life Rhythms that link body and soul, the Herdsman, the Animal and the Reins are inseparable. The reins of Prajapati are regulatory forces that may well be the "Superstrings" throughout the Unified Field of the Immense Being. They are the Rhythms of life.
Ganapati, (or Ganesha), is also a trimurtic deity(5) who is perceived as the remover of obstacles. He may be what allows Prajapati to go forth and multiply triads and Rhythms of the universe(6). Ganapati is also the lord-of-categories(7) who brings the relation between the different orders in all things. As lord of the macrocosm and microcosm, he is symbolized with the head of an elephant and the body of a man. Thus Ganapati is the remover of obstacles between categories in the macrocosm and the microcosm which allows us to see transcending patterns and fractals. Everything is in anything. The sacred formula of Ganapati is, tat tvam asi, which means "Thou art That." Every living being is a reflection of the supreme essence(8). The mantra or sound image of Ganapati is Aum, the eternal syllable, which is all pervasive. In an interconnected universe, lords work together; Prajapati multiplies aspects from the Divine Trinity and his reins give them Rhythm, Ganapati is the interconnecting force through the categories that makes them one with everything. Hence the grace and the being of the divine trinity comes through all things with Fractal Prisms of energy, including us.
1. Markandey Purana 46.21.: 'As the Golden Embryo, Brahma is first among the gods. He has no beginning; he dwells in the center of the earth's lotus.'
2. Brhad-aranyaka Upanishad 5.5.1: 'In the beginning this [world] was just water. That water emitted the Real (satya) and the Real is the Immense-Being (Brahma). From the Immense Being came forth the lord-of-progeny (Praja-pati), and from the lord of progeny the gods. Those gods worships the Real (i.e., Brahma).'
3. Chandogya Upanishad 4.17.1-3.: 'The lord of progeny, for the sake of the world, entered into meditation (dhyana). From the heat [born of his thought] the essence of the three worlds sprang forth. From Earth came Fire, from Space Wind, from the Sky came the Sun.'
4. Woodroffe, "Sadadhva," Kalyana, Shakti anka, 1938, p.585; 'Pajapati is also the symbol of the year..., the cycle of life, the cycle of seasons on which life depends. He is the light which guides the evolution of life.'
5. Ganapati Upanishad: 'By you was this universe manifested; for you are earth, water, fire, air, and ether. You are Brahma, Vishnu, and Rudra [Shiva].'
6. Torah, Genesis 1:28: 'And God blessed them: and God said unto them, Be fruitful and multiply, and replenish the earth.'
7. Ibid.: 'Ganapati, the ruler of all categories.'
8. Mahabharata 5.70.10.: 'the beings born of the [universal] Man are known to the sages as men.'