Judo doesn't look at all yielding or gentle, but it does employ Taoist doctrine in so far as it is not supposed to originate force or an attack but takes the attack of an opponent and uses its own force against it. That is especially obvious in the use of the term, "soft, pliant, yielding, gentle." Róudào, the "yielding way," is read in Japanese as judô and is the name of a popular Martial Art. Since trying to be in control is a yáng (or Confucian) attribute, Taoism sees Not Doing (and Taoism itself) on the yīn side of things but since Not Doing does not literally mean doing nothing, Taoism can use the language of passivity and receptivity to mean something that is actually quite active. Unlike Heraclitus, Taoism sees change as violent only if the Tao is opposed: If Not Doing,, and No Mind,, are practiced, then the Tao guides change in a natural, easy way, making for beauty and life. (The earliest attested example of the diagram, strangely enough, occurs on a Roman shield illustrated in the fifth century Notitia Dignitatum.) The diagram also illustrates, with interior dots, the idea that each force contains the seed of the other, so that they do not merely replace each other but actually become each other. The familiar diagram of Yīn and Yáng, the, the "Great Ultimate" diagram, shows the opposites flowing into each other. Like Anaximander and Heraclitus, Taoism sees all change as one opposite replacing the other. Taoism takes the doctrine of yīn and yáng, and includes it in its own theory of change. Because of that, things that we might expect to be female or male because they clearly represent yīn or yáng, may turn out to be the opposite instead. Of the two basic Chinese "Ways," Confucianism is identified with the yáng aspect, Taoism with the yīn aspect.Īlthough it is correct to see yīn as feminine and yáng as masculine, everything in the world is really a mixture of the two, which means that female beings may actually be mostly yáng and male beings may actually be mostly yīn. Everything in the world can be identified with either yīn or yáng. Yáng represents everything about the world that is illuminated, evident, active, aggressive, controlling, hot, hard, and masculine.
Yīn represents everything about the world that is dark, hidden, passive, receptive, yielding, cool, soft, and feminine. From these basic opposites, a complete system of opposites was elaborated. Yáng in turn meant "clear, bright, the sun, heat," the opposite of yīn and so the lit, south side of a mountain or the lit, north bank of a river. Yīn originally meant "shady, secret, dark, mysterious, cold." It thus could mean the shaded, north side of a mountain or the shaded, south bank of a river.
The implications of the theory are displayed in the great book of divination, the I Ching,, the "Book of Changes." Later its theories were accepted by nearly everyone, but especially by Taoism. In the Spring and Autumn Period there was actually a Yin and Yang School. These can also simply be called the "two forces," (where ch'i,, is the "breath" or vital energy of the body, but also simply air, steam, or weather). In China, the theory of five elements coexisted early with the theory of two forces: and. In India the theory of the three elements in the Chândogya Upanishad led to the theory of the three forces, the guṇas, and to the later theory of five elements.
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