Chinese sun and moon mirrors being hung round the neck, or because necks are concave things. Liu An's (c. 139 BCE) "Huainanzi" "Masters of Huainan", which is a compendium of writings from various schools of Chinese philosophy, was the first text to record "fangzhu" dew-collectors. Two "Huainanzi" chapters metaphorically use "sun and moon mirrors" to exemplify "yang" and "yin" categories and elucidate the Chinese notion of "ganying" "cosmic resonance" through which categorically identical things mutually resonate and influence each other. The "yángsuì" 陽燧 "burning-mirror" is "yang", round, and sun-like; the "fāngzhū" 方諸 "square receptacle" is "yin", square, and moon-like. The first context describes "yangsui" and
Taoism in Japan "yang", the "Ommyokan", to handle affairs of time keeping, astronomy, dream interpretation and calendar calculation and "yin-yang" and the Five Phases cosmology. By the 10th century, it developed with rituals to cast away unlucky tendencies and this became known as the religious practice in Japan called "inyodo" or "yin-yang" divination. Taoism also influenced "Shugendo", Japan’s shamanistic and mountain worship. It began in the 7th century and combined Buddhism, "yin-yang" divination, Shinto and Taoist elements. One spell of Taoistic influence is the “Come down, soldiers and fighters, and line up before me!” which is used to enter a holy mountain on