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
Yin and yang dark principle), hence men are afforded rulership positions whereas women are not unless, under some remarkable circumstances, they possess sufficient yang. The notion of yin and yang has led to the persecution and extinction of Asian sun goddess cults outside of Korea and Japan. In Daoist philosophy, dark and light, yin and yang, arrive in the Tao Te Ching at chapter 42. It becomes sensible from an initial quiescence or emptiness (wuji, sometimes symbolized by an empty circle), and continues moving until is reached again. For instance, dropping a stone in a calm pool of water will simultaneously raise waves