The theory of the number five
The number Five in the Yang and Yin theories is a very important number. Without this number, all beings and things would not be born. Without this number there would be no movement, that is, if there were not the number five, nothing would exist in the universe.
The number five is also the number of the five elements creating the material world: water, wood, fire, metal, earth. All existence and all development of beings and things are due to the union, support, mutual inhibition of the five elements according to Ngu Hanh theory, it is the origin of the genesis of the universe. The number five is also made up of the numbers two and three. The number two is at the origin of Yin. The number three is at the origin of Yang. That is, the mixed number of the origin of the number three and that of the number two. Thus the number five encompasses both Yin and Yang. These two numbers cling to each other, are inseparable. There is a gap between the Yin and the Yang by the excess of the Yang Three number and by default the Yin two number, creating the incessant movement of beings and things. If there was a balance between Yin and Yang, then there would be no movement all being and thing would become inert, motionless.
It is because of the importance of the number five that in the East of numbers facts and natural and social phenomena are represented by the number five corresponding to the five elements: wood, fire, earth, metal, water. For example five colors: blue (wood), red (fire), yellow (earth), white (metal), black (water). These are the banner colors depicting popular ceremonies and festivities. The five cardinal virtues (humanity, decency, wisdom, trust, loyalty) The five tsi: climate, wind, heat, humidity, dry, cold). The five flavors (sour, bitter, sweet, spicy, salty). The five temperaments (anger, joy, reflection, worry, fear). The five constitutions (tendon, vessel, flesh, skin, hair, bone). The five inputs (eyes, tongue, nose, mouth, ears) The five organs (bile, instestine, small bowel, stomach, large intestine, bladder). The five viscera (liver, heart, spleen, lungs, kidneys). All that has just been said shows that the appearance of the number five in all the sites of the Ngu Hanh Mountains in Danang is a very interesting thing that could not be found elsewhere.
The theory of Yin and Yang
The conception of Yin and Yang is a peculiar conception of the peoples of the East, based on the appearance of the contradictory universal principles of Yin, Yang and the diagram of the eight divinatory signs. The Yin and Yang, two material powers of the natural mountain both reciprocally opposed and complementary, which were the origin of the transformation of any material phenomenon. For example the sky (Yang) and the earth (Yin), the day (Yang) and the night (Yin), the man (Yang) and the woman (Yin), the fire, the heat, the light (Yang) and water, cold, and darkness (Yin) ... These elements are always present in the birth, growth, and transformation of everything. If one of these two elements is missing, there will be no birth, growth and transformation. For lack of Yang, there will be no birth, for lack of Yin there will be no growth, lack of Yin and Yang there will be no transformation. Yin and Yang always go hand in hand, you can not have one without the other. There is only this fact: at a certain moment, in a certain phenomenon, the prosperity of the Yin occurred, the decadence of the Yang and at another moment, in another phenomenon the decadence of the Yin and the prosperity Yang. If there is harmony between Yin and Yang, then the climate will be temperate, the vegetation lush, the man in good health and good mood. On the contrary, if there has been Yin prosperity and Yin decay or Yin decay and prosperity of the Yang then the climate will be too hot or too cold, the man in poor health and sickly. Yin and Yang are two contradictory and unified, compatible elements that exert a mutual interference between them. Contradiction but no exclusion, mutual annihilation. In Yang, there is always Yin and vice versa. When Yang reaches its peak of prosperity, then Yang is generated, Yang grows, Yin regresses. Thus the transformation is accomplished by the way: the Yin then believes that the Yang regresses, the Yang then believes that the Yin regresses, when the Yin reaches its peak of prosperity then the Yang is generated and the Yin regresses little by little. On the contrary, when the Yang reaches its peak of prosperity while Yin is generated and the Yang regresses little by little. The Yin and Yang, though two, merge into one, though entire, comprises two distinct elements. This is a monistic philosophy, which does not accept the principle of excluded third parties. In the circle of the great Absolute, the Yang is represented by the figure of a white, the Yin by that of a black fish. These two fish are isolated from each other, oppose (white color, black) however embrace, intertwine (the line of demarcation is not linear). In the Yin (black fish) there is the Yang (white eye of the black fish) in the Yang (white fish) there is the Yin (black eye of the white fish).