Yin And Yang Relationship Quotes

The reason as to why we are attracted to our opposites is because they are our salvation from the burden of being ourselves.

Marriage is not a love affair. A love affair is a totally different thing. A marriage is a commitment to that which you are. That person is literally your other half. And you and the other are one. A love affair isn't that. That is a relationship for pleasure, and when it gets to be unpleasurable, it's off. But a marriage is a life commitment, and a life commitment means the prime concern of your life. If marriage is not the prime concern, you're not married....The Puritans called marriage "the little church within the Church." In marriage, every day you love, and every day you forgive. It is an ongoing sacrament – love and forgiveness.... Like the yin/yang symbol....Here I am, and here she is, and here we are. Now when I have to make a sacrifice, I'm not sacrificing to her, I'm sacrificing to the relationship. Resentment against the other one is wrongly placed. Life in in the relationship, that's where your life now is. That's what a marriage is – whereas, in a love affair, you have two lives in a more or less successful relationship to each other for a certain length of time, as long as it seems agreeable.

And I was your moon because I shined brighter than any other star in your universe and you were my darkness. Without you I could not see the depth of my light and with you I could set the night a glow. So we needed one another—the dark and the light. Your fear. My courage. Connected, but separated. Different, but the same. A synergy that made no sense, but every bit of sense. We were neither a beginning, nor an end. We were somewhere in between our madness at sunset and the reality we awakened to with each sunrise. We were the ghosts of timing and fate. We were neither fantasy, nor reality--- we were a purpose somewhere in between.

I’m trying to figure the rules. This isn’t yin and yang, it’s more like yin and yank. The past few days I’ve been going, OK, she doesn’t mix the... romance so well with the single-mindedness of the police work. So it gets me wondering, Is the solution for me to give up our working relationship? Stop my magazine research so we can-?” Nikki grabbed him into a deep kiss. Then she pulled away and said, “Will you shut up?

What should we do?", I asked, and I had a pained feeling I thought was the beginning of love. In those early months we clung to each other with a rather silly desperation, because, in spite of everything my mother or Mrs Jordan could say, there was nothing that really prevented us from seeing each other. With imagined tragedy hovering over us, we became inseparable, two halves creating the whole: yin and yang. I was victim to his hero. I was always in danger and he was always rescuing me. I would fall and he would lift me up. It was exhilarating and draining. The emotional effect of saving and being saved was addicting to both of us. And that, as much as anything we ever did in bed, was how we made love to each other: conjoined where my weaknesses needed protection.

Our love was like the relationship between the sun, moon, and the earth. We revolved around each other. We were yin and yang. Night and day. Feminine and masculine counterparts. And we loved each other dearly. -The Royal Matchmaking Competition: Prince Zadkiel

He was the yin to my yang, the sparkly jumpsuit to my Elvis.

Heal the masculine and feminine energies within you, so you can cultivate healthier relationships with both in your life.

By creating a healthy relationship between our own self, and balancing our Yin and Yang energies, we’ll find harmony and fulfillment within.

My goals mostly involved maintaining normalcy and stability, but those would never be Barack's. We'd grown better about recognizing this and letting is be. One yin, one yang. I creaved routine and order, and he did not. He could live in the ocean; I needed the boat.

But what our social institutions repress is not just the sexual love, the mutuality, of man and woman, but also the still deeper love of organism and environment, of Yes and No, and of all those so-called opposites represented by the Taoist symbol of the yin-yang, the black and white fishes in eternal intercourse. It is hardly stretching a metaphor to use the word "love" for intimate relationships beyond those between human organisms.

As everyone knows, Islam set up a social order from the outset, in contrast, for example, to Christianity. Islamic social teachings are so basic to the religion that still today many people, including Muslims, are completely unaware of Islam's spiritual dimensions. Social order demands rules and regulations, fear of the king, respect for the police, acknowledgement of authority. It has to be set up on the basis of God's majesty and severity. It pays primary attention to the external realm, the realm of the body and the desires of the lower soul, the realm where God is distant from the world. In contrast, Islamic spiritual teachings allow for intimacy, love, boldness, ecstatic expressions, and intoxication in the Beloved. All these are qualities that pertain to nearness to God. (...) In short, on the social level, Islam affirms the primacy of God as King, Majestic, Lord, Ruler. It establishes a theological patriarchy even if Muslim theologians refuse to apply the word father (or mother) to God. God is yang, while the world, human beings, and society are yin. Thereby order is established and maintained. Awe and distance are the ruling qualities. On the spiritual level, the picture is different. In this domain many Muslim authorities affirm the primacy of God as Merciful, Beautiful, Gentle, Loving. Here they establish a spiritual matriarchy, though again such terms are not employed. God is yin and human beings are yang. Human spiritual aspiration is accepted and welcomed by God. Intimacy and nearness are the ruling qualities. This helps explain why one can easily find positive evaluations of women and the feminine dimension of things in Sufism. (...) Again, this primacy of yin cannot function on the social level, since it undermines the authority of the law. If we take in isolation the Koranic statement, "Despair not of God's mercy surely God forgives all sins" (39:53), then we can throw the Sharia out the window. In the Islamic perspective, the revealed law prevents society from degenerating into chaos. One gains liberty not by overthrowing hierarchy and constraints, but by finding liberty in its true abode, the spiritual realm. Freedom, lack of limitation and constraint, bold expansivenessis achieved only by moving toward God, not by rebelling against Him and moving away. Attar (d. 618/1221) makes the same point more explicitly in an anecdote he tells about the great Sufi shaykh, Abu'l- Hasan Kharraqani (d. 425/1033): It is related that one night the Shaykh was busy with prayer. He heard a voice saying, "Beware, Abu'l-Hasan! Do you want me to tell people what I know about you so that they will stone you to death?" The Shaykh replied, "O God the Creator! Do You want me to tell the people what I know about Your mercy and what I see of Your generosity? Then no one will prostrate himself to You." A voice came, "You keep quiet, and so will I." Sufism is concerned with "maintaining the secret" (hifz al-sirr) for more reasons than one. The secret of God's mercy threatens the plain fact of His wrath. If "She" came out of the closet, "He" would be overthrown. But then She could not be found, for it is He who shows the way to Her door.

Like yin and yang, the Five Elemental Energies maintain their internal harmony through a system of mutual checks and balances known as 'creative' and 'control' cycles. Both these cycles, which counteract and balance one another, are in constant operation, maintaining the dynamic fields of polar forces required to move and transform energies. The creative cycle is one of generation, like the relationship between mother and child. Water generates Wood by nourishing its growth; Wood generates Fire by providing its fuel; Fire generates Earth by familiarizing it with ashes; Earth yields Metal by extraction and refinement; Metal becomes liquid like water when it is melted.

Their relationship- whatever it was and wherever it was headed- felt like some sort of cruel form of irony. It was as though they were the reverse of each other. Yin and Yang. They circled inexorably. Somehow the war had tied them together.

Gene preservation is impossible without the participation of the opposite sex. It sometimes requires painful restriction in personal freedom of choice and sometimes leads to that truly dramatic development in the relationship between the sexes which we call love. The human thirst to preserve one’s genes and the thirst for freedom of choice are like yin and yang, tightly woven like a tangle of snakes at the heart of one in love, devouring each other, complementing each other, penetrating each other.

Gene preservation is impossible without the participation of the opposite sex. It sometimes requires painful restriction in personal freedom of choice and sometimes leads to that truly dramatic development in the relationship between the sexes which we call love. The human thirst to preserve one’s genes and the thirst for freedom of choice are like yin and yang, tightly woven like a tangle of snakes at the heart of one in love, devouring each other, complementing each other, penetrating each other.

The crazy ones always get the good ones.

These are the yin and yang of any toxic relationship: the victim and the saver, the person who starts fires because it makes her feel important and the person who puts out fires because it makes him feel important.

The organs and elements either generate or destroy each other in a particular pattern. This idea is a reflection of the Chinese principle of restoring equilibrium through balancing opposites (yin-yang) or of wuxing, which refers to the interlocking nature of the five elements. The idea of wuxing explains that each element exerts a generative and subjugative influence on one another. Wood will generate (or feed) fire and fire will generate new earth. Elements also subjugate or destroy each other. A practitioner diagnoses which elements might need to be generated or decreased and will figure treatment accordingly. Understanding this cycle is the key to creating balance within the system. GENERATIVE INTERACTIONS wood feeds fire fire creates earth earth bears metal metal collects water water nourishes wood DESTRUCTIVE INTERACTIONS These are often called “overcoming” interactions, as they involve one element being destroyed or changed by another: wood parts earth earth takes in water water quenches fire fire melts metal metal chops wood The ancient Chinese had a different idea of anatomy than Western physicians. Instead of being characterized by their position in the body, the organs were understood by the role they played within the overall system. They were therefore described by their interdependent relationships and connection to the skin via the blood (xue), fluids, meridians, and the three vital treasures described below. Just as organs flow in five phases, so do the seasons and points on the compass. There are four directions, with China representing the fifth (at the center). Unlike the Western compass, the Chinese compass emphasizes the south. This is summer, the hottest time of the year. It is appropriately linked to fire. West is the setting of the sun and is associated with autumn and metal, while north is winter and water (the opposite of the south). East, the rising sun, is linked with spring and wood. Earth is related to the center of the compass and late summer. If any of these phases are out of balance, the entire system is unbalanced. Blocks or stagnation anywhere can result in problems, as can excess or lack. A proper diagnosis will integrate all of these factors. FIGURE 4.20 THE FIVE CHINESE ELEMENTS THE THREE VITAL TREASURES The Three Treasures, sometimes called the Three Jewels, are keystones in traditional Chinese medicine. From the Taoist perspective, these three treasures constitute the essential forces of life, which are considered to be three forms of the same substance. These three treasures are: •​Jing, basic or nutritive essence, seen as represented in sperm, among other substances. •​Chi, life force connected with air, vapor, breath, and spirit. •​Shen, spiritual essence linked with the soul and supernaturalism. Most often, jing is related to body energy, chi to mind energy, and shen to spiritual energy. These three energies cycle, with jing serving as the foundation for life and procreation, chi animating the body’s performance, and shen mirroring the state of the soul.

a lot of pain can be avoided by communicating how you want to be loved and how your partner wants to be loved treat your relationship like it’s important and put in the work to make it last yin and yang your body and mine

Bob Geldof’s autobiography, when he talked about his late wife Paula Yates: “In every relationship, there is one person who loves, and one who is loved.” At the time, I just accepted it: I believed it to be true. I thought it a fact. Perhaps that is the way of love? A yin and a yang, a nut and a bolt, a lover and a loved. I wondered, Which would I be? Which would be best? Which one would work for me? I

The next relationship that yin and yang share are not as two absolute concepts but as relative partners who always contain a fragment of the other.

To return to the couple, let’s assume a disharmonious relationship in which one partner is excessively aggressive and the other excessively passive. This situation can have three possible outcomes. They sit down and talk it out, agreeing to a rearrangement of attitudes (i.e., they rebalance their relationship); or one day the passive partner gets fed up and waits for the other with an ax (i.e., a radical transformation of Yin into Yang occurs); or they separate, putting an end to the relationship.

Society is neither an organism nor a machine; it is-like organisms and machines-a system. It is composed of components that are related in such a way that the whole is greater than, and essentially different from, the sum of the parts. This is so because relations between the parts are maintained by mechanisms of communication and control that depend on the flow of information, on "feedback," for effective operation. Cybernetic theory informs social analysis in a variety of ways: by focusing attention on system properties such as entropy and redundancy and on the values that function as operating rules; by emphasizing the extent to which the meaning and function of any part of the system is determined by context; and so on. Above all else, it reminds us that it is the context-a set of relationships, rather than any single component in isolation-that evolves.18 The focus of this book is on the evolving context of ideas in twentieth-century Vietnam. Vietnamese Society as a System of Yin and Yang In traditional Vietnamese culture we can find, in every domain of society, two different sets of operating principles, or values. These two sets can be used as the basis for a model of society and culture. One set can be seen as yang in nature; the other, as yin. Yang is defined by a tendency toward male dominance, high redundancy, low entropy, complex and rigid hierarchy, competition, and strict orthodoxy focused on rules for behavior based on social roles. Yin is defined by a tendency toward greater egalitarianism and flexibility, more female participation, mechanisms to dampen competition and conflict, high entropy, low redundancy, and more emphasis on feeling, empathy, and spontaneity. Much of traditional Vietnamese culture, social organization, and behavior expressed the balanced opposition between yin and yang as interlocking sets of ideas (including values, conceptual categories, operating rules, etc.). At a high level of abstraction, a great deal of persistence may be detected in the

In any relationship, a certain amount of faith is required of all parties concerned. Hai. Or as Huan had put it, all people were good and bad, weak and strong. In some, the mix leaned more to yin, in others more to yang, but the mix was there in all of them. A simple truth. One of which he'd not been unaware. But he had also believed that a person's actions, good or ill, reflected to which side they leaned. Now he saw that circumstance—the grey fog of the world—could make a good man do evil. Could make an evil man do good. Another truth, but not so simple.

A long time ago I heard a story that stars are the remains of a tribe of evil deities banished by the sun goddess. The blue of the cup makes the green of the tea look more inviting, he explained. A white cup makes the tea look pinkish and muddy. Autumn was arrogant that year. I had always considered autumn's nature to be darkly yin, compared to spring's clear masculine character, but a bright yang pervaded that fall. I didn't like a room where everything was brand new and unused. The problem all along was how to reconcile a woman's need for constancy with a man's desire for novelty. Contentment is its own reward; unhappiness pushes one to write. The most interesting part of an intimate relationship is how a person comes to appreciate unnoticed qualities in another. Nothing awakens old memories like the moon. Flattery is a fine way to win over a person harboring a grudge. She felt that another's envy proved one's superiority. It is well known that at age thirty-six a woman is vulnerable. She is open to evil influences and must take special precautions to preserve her physical and spiritual balance during this year.

Whether you look for the good in others or the bad you will find it.

These are the yin and yang of any toxic relationship: the victim and the saver, the person who starts fires because it makes her feel important and the person who puts out fires because it makes him feel important. These two types of people are drawn strongly to one another, and they usually end up together. Their pathologies match one another perfectly. Often they’ve grown up with parents who each exhibit one of these traits as well. So their model for a “happy” relationship is one based on entitlement and poor boundaries.

In nature, Yin (feminine) and Yang (masculine) are balanced and equal. Ust as in nature, if society values one over the other, it weakens both and creates an unnatural state, where harmony is lost and turbulence is created.

Their working arrangement was the ideal professional relationship, one with the qualities of yin and yang. Shreve’s proclivities were organizational—his was the genius that solved the operational and administrative problems that had the Empire State Building completed in one year. Lamb’s proclivities rested more naturally in the design field. Each assumed responsibility in his chosen field, but neither abdicated responsibility in the other.