GRGR(12)NOTES(12)

[Terrance F. Flaherty]

GR.V.276.21  the Tavistock Institute  
Founded in 1920 by Dr. Hugh Crichton-Miller, a specialist in
shell shock and similar war-related neuroses, the Tavistock
Institute of England brought psychoanalytical techniques,
both Freudian and Jungian, to England. In 1946 the group was
reconstituted as the Tavistock Institute of Human Relations,
administered through the newly established National Health
Service. 

GR.V.277.24  like Lord Action always sez

The reference is to Action's famous comment in an 1887
letter to Bishop Creighton: "Power tends to corrupt;
absolute power corrupts absolutely." 

GR.V.34-38  the eloquent words of Sir Denis Nayland Smith to
young Alan Sterling
"the best ointment for the burns"

The quotation is from The Trial of Fu-Manchu, Arthur
Sarsfield Ward's 1934 sequel to The Bride of Fu-Manchu
(1933). The earlier book had left its romantic hero, a young
American named Alan Sterling, engaged to Fleurette Petrie,
daughter of a friend of Nayland Smith, intrepid detective of
Scotland Yard. In The Trial of Fu0Manchu, the "insidious
yellow doctor" kidnaps Fleurette, and the words quoted here
are Nayland Smith's advice to Sterling. 

GR.V277.38-39   what Nayland Smith represents

Mostly he represents a single-minded, puritanical devotion
to work and chivalric devotion to battling the dragons of
evil.

GR.V.278.16  "Yang and Yin"
This is the way Part 2 ends, this is the way part 2 ends,
not with a whimper but "yin and a Yang"

Pinyin YINYANG, Japanese IN-YO, in Easternthe two
complementary forces, or principles, that make up all
aspects and phenomena of life. Yin is conceived of as earth,
female, dark, passive, and absorbing; it is present in even
numbers, in valleys and streams, and is represented by the
tiger, the colour orange, and a broken line. Yang is
conceived of as heaven, male, light, active, and
penetrating; it is present in odd numbers, in mountains, and
is represented by the dragon, the colour azure, and an
unbroken line. The two are both said to proceed from the
Supreme Ultimate (T'ai Chi), their interplay on one another
(as one increases the other decreases) being a description
of the actual process of the universe and all that is
in it. In harmony, the two are depicted as the light and
dark halves of a circle. 

The concept of yin-yang is associated in Chinese thought
with the idea of the five agents, or elements (Wu
hsing)--metal, wood, water, fire, and earth--both of these
ideas lending substance to the characteristically Chinese
belief in a cyclical theory of becoming and dissolution and
an interdependence between the world of nature and human
events.   The origins of the yin-yang idea are obscure but
ancient. In the 3rd century BC in China, it formed the basis
of an entire school of cosmology (the Yin-Yang school),
whose main representative was Tsou Yen. The significance of
yin-yang through the centuries has permeated every aspect of
Chinese thought, influencing astrology, divination,
medicine, art, and government. The concept entered Japan in
early times as in-yo. A government bureau existed in Japan
as early as AD 675 to advise the government on divination
and on control of the calendar according to in-yo
principles, but it later fell into disuse. In-yo notions
permeated every
level of Japanese society and persist even into modern
times, as evident in the widespread belief in lucky and
unlucky days and directions and in consideration of the
zodiac signs when arranging marriages. 

The metaphysical vision, expressed in the I Ching  ("Classic
of Changes"), combines divinatory art with numerological
technique and ethical insight. According to the philosophy
of change, the cosmos is a great transformation occasioned
by the constant interaction of two complementary as well as
conflicting vital energies, yin and yang. The universe,
which resulted from this great transformation, always
exhibits both organismic unity and dynamism. The nobleman,
inspired by the harmony and creativity of the universe, must
emulate this pattern by aiming to realize the highest
ideal of "unity of man and Heaven" through ceaseless
self-exertion.

Yin and Yang literally mean "dark side" and "sunny side" of
a hill. They are mentioned for the first time in the Hsi
tz'u, or "Appended Explanations" (c. 4th century BC), an
appendix to the I Ching (Classic of Changes): "One [time]
Yin, one [time] Yang, this is the Tao." Yin and Yang are two
complementary, interdependent principles or phases
alternating in space and time; they are emblems evoking the
harmonious interplay of all pairs of opposites in the
universe. (See yin-yang, dualism, "I Ching,".) 

First conceived by musicians, astronomers, or diviners and
then propagated by a school that came to be named after
them, Yin and Yang became the common stock of all Chinese
philosophy. The Taoist treatise Huai-nan-tzu (book of
"Master Huai-nan") describes how the one "Primordial Breath"
(yüan ch'i) split into the light ethereal Yang breath, which
formed Heaven; and the heavier, cruder Yin breath, which
formed Earth. The diversifications and interactions of Yin
and Yang produced the Ten Thousand Beings.  The warm breath
of Yang accumulated to produce fire, the essence of which
formed the sun. The cold breath of Yin accumulated to
produce water, the
essence of which became the moon.