Gua Number 3 - Personality Characteristics

Eight trigrams
Eight trigrams

(Chinese example: 八卦, pinyin
bāguà
, bagua; Russian: “eight gua”) - the stage of initial cosmogenesis in the view of Chinese philosophy.
The eight trigrams
are used in Taoist cosmology to represent the fundamental principles of existence.
A trigram
is a special gua sign consisting of three lines, solid or broken. All possible combinations of the three yaos form eight trigrams.

There are several arrangements of trigrams and their relationship with other categories of Chinese philosophy.

Eight Gua Fu Xi[ | ]

Main article: Precelestial drawing of trigrams

Circular arrangement

The arrangement of trigrams shown in the table below is the pre-heaven state (early heaven).

Linear arrangement

Trigrams in a linear arrangement according to Fu Xi have the following sequence:

Qian, Dui, Li, Zhen, Xun, Kan, Gen, Kun (乾, 兌 (兑), 離, 震, 巽, 坎, 艮, 坤).

There is an implicit indication of this in the following text, contained in the ninth zhang of the “Xi Qi Zhuan” section of the Book of Changes.

。

Translated by Eremeev V.E.:

Thus, in Change there is a Great Limit. He gives birth to a duality of images. The two images give rise to four symbols. Four symbols give rise to eight trigrams. Eight trigrams determine happiness and unhappiness. Happiness and misfortune give birth to great deeds.

In order to build a linear sequence of the arrangement of trigrams according to Fu Xi, guided by the above quote, a more detailed visualization of the terms mentioned in it is necessary.

Two images

(兩儀) are the two principles of Yin (陰) and Yang (陽), which are represented graphically as interrupted in the middle and continuous horizontal lines. These are “0” and “1” of one binary digit (one bit).

Four characters

(四象) - four properties of the interaction of the forces of Yin and Yang. They can be represented as four combinations of two traits, called Old Yin 老陰, Young Yang 少陽, Young Yin 少陰, Old Yang 老陽. These are two binary digits (two bits).

Eight trigrams

(八卦) - eight combinations of three traits in the sequence 乾, 兌 (兑), 離, 震, 巽, 坎, 艮, 坤. These are three binary digits (three bits).

The whole process can be depicted in tree form as follows:

From the last drawing it can be seen that at each stage a bifurcation of the previous component occurs according to the Yin-Yang principle:

The great limit gives birth to Yin and Yang.

Yin - gives birth to Old Yin and Young Yang. Yang - gives birth to Young Yin and Old Yang.

Old Yin gives birth to Kun and Gen... (and so on).

Moreover, all bifurcations are opposite in sign. For Four Symbols, Yin or Yang can be recognized by the top line. If it is Yin, then the component belongs to Yin, if it is Yang, then it belongs to Yang.

For trigrams, there is another way to determine their sign - based on family characteristics.

In accordance with the above we get:

• Yin - Yin, Old Yin, Young Yin, Kun, Xun, Li, Dui;

• Yang - Yang, Old Yang, Young Yang, Qian, Zhen, Kan, Gen.

Depicting the yang creations of the Great Limit as white fields, and the yin ones as black fields, the tree-like image can be represented as the following diagram:

If we continue the vertical lines of the upper eight fields, we will get eight trigrams, the sequence of alternation of yin and yang in which and their linear arrangement will be the sequence of Fu Xi.

It should be borne in mind that traditionally hieroglyphic text is written from top to bottom and from right to left, therefore, in our usual sequence of writing text from left to right, the trigrams will be arranged in the following order:

乾, 兌 (兑), 離, 震, 巽, 坎, 艮, 坤.

I Ching - TRIGRAMS AND HEXAGRAMS

The Chinese school of compass Feng Shui rests on three pillars - the compass, the I Ching and the calendar. Any lo-pan necessarily contains rings with trigrams and hexagrams. This is why it is necessary to have an understanding of what the I Ching is and what role each of the three main elements of Feng Shui plays. The compass is the working tool of Feng Shui, the I Ching is the theoretical basis, and the calendar is used for time calculations. As you can see, I Ching is a fundamental element, without which Feng Shui is impossible. In addition, the I Ching is closely related to the yin and yang of ba gua, and this, in turn, is important for understanding how the forces of yin and yang, as well as the cyclical relationships between the five elements, affect the home. But first of all, the I Ching is:

The I Ching has absorbed the invaluable wisdom of thousands of years. This is one of the most significant and profound teachings of Ancient China. Two branches of ancient Chinese philosophy - Confucianism and Taoism - go back to this cultural monument. The I Ching, or Book of Changes, dates back to ancient times. She puts forward the idea of ​​the trinity of heaven, earth and man, which permeates the entire concept of feng shui. The creation of the I Ching is attributed to four iconic figures in Chinese history: Fu Hsi, Wu Wang, the Duke of Zhou (Wu Wang's son), and Confucius, the greatest thinker of Ancient China.

FU-SI is a legendary figure who made a huge contribution to the religious and philosophical system of Ancient China. It is believed that Fu Xi studied the movement of heavenly bodies, the change of seasons and the transition of night to day. He presented the results of his observations in the form of graphic linear symbols - trigrams. Later, the trigrams were improved and took the form of hexagrams - symbols consisting of six lines.

WU-WANG, the founder of the Zhou dynasty (1 105-249 BC), is considered the creator of a system of 64 hexagrams, obtained by doubling the number of lines in trigrams. Before his ascension to the throne, Wu-wan spent many years in prison, and it is believed that it was during this time that he developed a detailed interpretation of the hexagrams, thereby laying the foundation for the future Book of Changes. PRINCE ZHOU, the energetic and decisive son of Wu-wan, is the author of texts commenting on the successive lines of hexagrams. He described in detail how the process of continuous flow of yin into yang occurs and how graphically this is expressed in the alternation of solid and broken lines. The works of the Prince of Zhou were called “Changes of Zhou” and were subsequently classified as divine revelations. The “Changes of Zhou” were included in many works of ancient Chinese scholars and had a significant influence on the I Ching, turning it into a set of laws about the divine. It was in this form that she appeared before Confucius. CONFUCIUS devoted his entire life to a deep study of the ideas and images of the I Ching.

A great thinker, he - and later his students - significantly expanded its content, adding excellent commentaries. During the time of Confucius, the Book of Changes aroused great scientific interest, and it was during this period that many new things were introduced into it through the efforts of many scientists.

I Ching and modern science

Lately there has been a lot of talk about the striking similarities between hexagrams and the binary code of the number system that underlies modern computer technology. The obvious proximity of these two graphic systems involuntarily leads to the conclusion about the connection between the ancient discoveries of Chinese scientists and the achievements of modern science. The solid and broken lines of the hexagrams exactly correspond to the dots and dashes of the binary code. Such amazing similarities cannot be a mere coincidence. Scientists have long noticed that the 64 hexagrams of the I Ching

strangely resemble the 64 genetic codes of DNA - the basis of all life on our planet.
It is possible that the I Ching
contains a magical key to the solution to existence.
One thing is irrefutable: the experience of many generations proves that the I Ching
reveals the mechanisms of the movement of cosmic energy, its change and accumulation. The mysterious lines of hexagrams and their special arrangement around the compass are a code, by solving which you can learn to control the flow of vital energy.

The doctrine of yin and yang

In China, it has long been believed that any movement forward is an endless cyclical

a process during which one opposite is replaced by another. At the core of existence are two opposites - movement (yang) and rest (yin). As soon as one of them reaches its limit, it passes into the other. From rest - to movement, and from movement - again to rest.

In the ancient books we find that from the change of opposites Six arise, from Six appear Five, and from Five, in turn, originate the Ten Thousand Things. This mysterious inscription is easy to understand if you know the meaning of the numbers given in it. “Six” here refers to the six subtypes of comprehensive yin-yang energy.

There are three types of yin: great yin, balanced yin and debilitating yin. Similarly, yang energy is divided into great yang, brilliant yang and weakened yang. “Five” is nothing more than the five elements, or manifestations of energy. In Chinese, energy is called "qi". The five types of qi are fire, earth, metal, water and wood. Relationships between elements can be generative, weakening or destructive. Each element has its own yin-yang energy ratio. The “Ten Thousand Things” refers to all the objects of the existing material world. The forces of yin-yang permeate everything that exists: from emptiness and insignificant nothingness to the “ten thousand things” of the endless universe. One turns into two. Movement becomes peace. Yang turns into yin and back. This is the eternal order of things. And this is the fundamental principle of feng shui trigrams and hexagrams. Yang is defined as the endless movement and change of the Universe. In other words, these are various flows, vortexes and fluctuations of cosmic energy. Any movement, however, is only possible in the presence of yin. Yin means silence, stillness, peace and quiet. The essence of yin-yang unity is that one cannot exist without the other and one can only be understood through the other. Yin-yang are interdependent entities. Without yin there is no yang, and without yang there is yin. Both energies are present in everything, it simply cannot be otherwise. Once you feel this, you will discover a world of harmony and balance, better understand the symbolic meaning of the five elements and be able to achieve real results in the practice of Feng Shui. When you understand yin and yang, the theory of relativity in its entirety will be revealed to you. You will feel that everything in the world is interconnected. Nothing exists on its own. Without connections with the outside world, an object or phenomenon simply disappears. Everything exists only relative to each other. It is impossible to separate yin from yang simply because otherwise both will turn into nothing.

Yin is considered to be denser, less energetic and more material. Yang is lighter, more energetic and less dense. Interacting, yin and yang form an infinite number of combinations. Both forces are eternal and imperishable, and everything in nature is a reflection of their continuous opposition. At the same time, the earth as a whole is viewed as yin and the sky as yang. This, however, does not prevent celestial objects from being classified as both yin and yang in the case when they are compared with each other. In the same way, earthly objects can be both yin and yang; and only in comparison with the heavenly is everything earthly considered as yin. The idea of ​​two opposing principles underlies Feng Shui, Taoism, traditional eastern arts and other esoteric teachings. Correct understanding of the yin-yang relationships in each specific case is very important for creating the necessary level of energy in the practice of feng shui. The same is true for meditation, as practiced in Taoism, or strenuous physical exercise, which causes the internal energy of qi to rise. If you learn to control the yin-yang flows in your body, you can achieve indestructible health and live in harmony with nature for many, many years. And if you correctly distribute energy flows in your home or office, you can ensure success in all your endeavors. Meditation based on the yin-yang theory is the path to perfection; It is not without reason that in religious teachings it is considered as divine insight.

From the point of view of yin-yang cosmology, the idea is primary. It precedes any natural phenomenon. Thus, the idea of ​​movement precedes movement itself, and the idea of ​​rest precedes rest itself. Since the idea is formed in consciousness, therefore consciousness is able to control energy. It is consciousness that underlies all things. Energy moves the body and motivates it to action. She is a manifestation of the hidden forces of nature, having a yin or yang character. To learn how to control the forces of yin and yang, it is important to have a clear understanding of their nature and the so-called absolute balance between them. To a first approximation, it is not at all difficult to recognize this or that force. It is enough to remember that sunlight, bright colors, noise, movement, action, warmth, life, etc. - all these are manifestations of yang, and moonlight, silence, darkness, cold, death, peace, etc. - yin.

What is much more difficult to define are the more subtle manifestations of yin and yang. How do you know at what point yin turns into yang and vice versa? How to understand whether the balance of two forces has been achieved or not? Answers to these questions can only be obtained through long and difficult exercises.

Trigrams and hexagrams

The next page shows how the graphic symbols of trigrams and hexagrams arose. As can be seen from the figure, trigrams symbolically reflect different types of relationships between yin and yang and, as a consequence, different manifestations of these two elements depending on the combinations. So, at first they form four symbols: old and young yang, and old and young yin. By adding the yin and yang lines on top of each of these symbols, we get eight trigrams. Connecting with each other, these eight trigrams form 64 hexagrams. Thus, both Feng Shui and I Ching

They proceed from the fact that the universe is the unity of two principles, yin and yang.
Only by understanding this can you gain insight into the teachings of Feng Shui. Outwardly simple signs of six lines, hexagrams actually contain a deep meaning that is not immediately revealed. At first glance, their interpretation may seem confusing and sometimes incoherent, but true wisdom never lies on the surface. I Ching
hexagrams consist of two trigrams located one below the other. The evolution of trigrams into hexagrams can be traced below in the hexagram map depicting the cyclic changes of yin and yang. Each trigram has its own number, and if a favorable combination is formed by adding the numbers, then the direction corresponding to this trigram is considered favorable. It should, however, be borne in mind that the hexagrams that are depicted on the lo-pan are more likely to relate to yin dwellings than to yang. Therefore, if you see hexagrams or two rings of trigrams on Lo-Pan, remember that this is done in order to expand the capabilities of Lo-Pan to explore Yin dwellings, in other words, cemeteries. On the other hand, trigrams are extremely important for understanding feng shui in yang houses. Each of the eight trigrams located around the ba gua octagon carries a special meaning and characterizes the direction it represents.

By adding the yin and yang lines to the four symbols, we get 8 trigrams

Map of 64 hexagrams

yang lines

yin lines

TRIGRAMS AND THEIR MEANING

Followers of the Feng Shui school of the compass often turn to trigrams in their practice. This is explained by the fact that the trigrams contain valuable recommendations for organizing the surrounding space with the greatest benefit for its inhabitants. Trigrams not only indicate different directions of the compass, but also have their own deep meaning. As stated earlier, each trigram symbolizes one of the elements - its soft or dark aspect - and represents either yin or yang. In addition, trigrams represent different family members. Trigrams and their relationships with each other play a very important role in the practice of Feng Shui. With the help of trigrams, you can learn to “activate” certain objects and attract good luck to yourself.

The eight trigrams are Qian the Creative, Kun the Receptive, Zhen the Awakening, Sun the Meek, Dui the Cheerful, Gen the Preserver of Peace, Kan the Terrible and Li the Clinging.

TRIGRAM QIAN, Creative, consists of three solid lines. By its nature it is yang and therefore is associated with the FATHER, the head of the house, the patriarch, the masculine principle. Qian also symbolizes SKY, celestial spheres, strength, action, power, light, bright colors, energy and perseverance. The doubled qian forms a hexagram, the meaning of which can be interpreted in two ways: on the one hand, it is the divine activity of the Creator, and on the other, it is the activity of a ruler or leader in human society. The element of Qian is large METAL, and its symbolic animal is the HORSE, representing power, endurance, firmness and strength. The remaining symbols of the Creator are: jade, a symbol of purity and hardness; various objects in the shape of a circle or circle; cold and ice. Its direction is south in the early and northwest in the late celestial order of ba gua. In Yang Feng Shui, the direction of Qian is northwest, and the number is 6.

TRIGRAM KUN, Receptive, consists of three broken lines. The broken lines represent the dark, giving, receptive, primordial yin energy. This trigram is associated with MOTHER, the feminine principle, motherhood and devotion. Its symbol is the whole EARTH, the same for everyone. The symbolic animal of the kun is a COW with a calf, personifying fertility. Kun ideally complements the Creative Qian (it complements, not contradicts, since the Receptive is not an adversary, but a helper of the Creative). Kun symbolizes material NATURE as opposed to spirit; earth as opposed to heaven; space as opposed to time; the feminine, maternal principle as opposed to the masculine, paternal. In relation to society and individuals, the relationship between Qian and Kun reflects the relationship not only between a man and a woman, but also between a ruler and his servants, father and son, superior and subordinate. According to the I Ching,

In order to fully realize the positive energy of the Receptive Kun, it must be activated and directed by the Creative Qian. In the early celestial order, kun corresponds to the north direction of the compass, and in the late celestial order, it corresponds to the southwest. Its element is EARTH, number is 2.

TRIGRAM ZHEN, Awakening, consists of two broken yin lines and one continuous yang line. This trigram represents the ELDER SON and is usually associated with movement, decision making, temper and restlessness. This trigram is symbolized by the DRAGON, rising from the depths and majestically soaring into the stormy sky. This is indicated by a single strong line, as if trying to break the two upper lines of this symbol. This trigram corresponds to a dark yellow color, as if splashing outward, as a symbol of a joyful and life-giving spring, covering the earth with carpets of flowers. In I Ching

doubling this trigram gives the hexagram zhen, which is described as “shock that gives rise to fear, which in turn makes one cautious, and caution brings good luck; a symbol of inner peace in the midst of the stormy whirlpools of life.” In addition, zhen means thunder, the kind “that terrifies everyone; a symbol of a powerful ruler, at once formidable and cautious.” Zhen is located in the northeast in the early celestial order and in the east in the late celestial order of succession. Thus, in Yang Feng Shui we take EAST as the direction of Zhen. Its element is a large TREE, the number is 3.

TRIGRAM SUN, the Meek, is formed by two solid and one broken line. This trigram denotes the ELDER DAUGHTER, who is defined in one word as “discerning.” Meek is a small tree, wind, indecision.

The COCK, whose shrill cry breaks the silence of the morning, symbolizes this trigram. People belonging to this type usually have a wide forehead and clear, unclouded whites of the eyes; the money itself floats into their hands, they remain the winner in any transaction. Sun is sometimes considered a sign of impatience. It also symbolizes the color white and whiteness, which can be considered both a yin and a yang property. Yin occupies the lowest position in this sign. Sun is in the southwest in the early celestial order and in the southeast in the late celestial sequence order. Thus, in Yang Feng Shui we take SOUTH-EAST as the Sun direction. Its element is a small TREE, and its number is 4.

TRIGRAM DUY, Merry, consists of one broken yin line and two solid yang. The two yang lines are considered to dominate this trigram, although they do not rule it. Blowing symbolizes fun and happiness. She personifies the YOUNGER DAUGHTER. Dui is a LAKE that cheers and renews all living things. Besides, blow is a mouth. When people share joy with each other, this joy comes from the lips. The yin line above the two yang lines shows how the two main elements share and express joy. Dui is a fall and a sudden opening. This is a concubine as one of the possible interpretations of the image of the youngest daughter. This is a sheep, soft on the outside and stubborn on the inside, which is also confirmed in the form of the trigram itself. In the early celestial order, this trigram is located in the southeast, and in the late order, i.e. in relation to yang houses - in the WEST. Its element is METAL, and its number is 7.

The Gen Trigram, which preserves peace, is formed by one continuous yang line located above two broken yin lines. Gen symbolizes the YOUNGER SON. Literally, this trigram means stiffness, immobility, an example of which is a mountain. Gen is a MOUNTAIN, a symbol of an unsolved mystery. Here, in the silent depths, everything that exists finds its end, only to be reborn later. Life and death, departure from life and resurrection - thoughts about this inevitably come to us when the old year ends and a new one comes. So gen symbolizes solitude and loneliness, like a link in a chain between the end and the beginning.

The element of gen is small EARTH. In the early celestial order of the trigram sequence, it is located in the northwest. In the later celestial order, gen corresponds to the northeast, so in yang feng shui, gen represents the NORTHEAST. Its element is small EARTH, number is 8.

THE KAN TRIGRAM, the Terrible, consists of one continuous yang line lying between two broken yin lines. Kan corresponds to the MIDDLE SON. Its symbol is WINTER. Kan signifies pearls, cunning and mystery. She is also considered a symbol of danger and anguish due to the fact that her only (strong) yang line is sandwiched between two (weak) yin lines. Kan is often perceived as a trigram meaning hard work. Unlike other trigrams, kan denotes work. This is an unlucky trigram. Kan corresponds to the color red as a reminder of blood. Initially, in the early celestial order, kan was located in the west, but then in the late celestial order it moved to the north. Thus, in Yang Feng Shui, Kan corresponds to the northern direction. Its element is WATER, the number is 1.

THE LI TRIGRAM, Clinging, is formed by one broken yin line and two solid yang lines above and below. Lee is LIGHTNING. She personifies the MIDDLE DAUGHTER. Are the symbols sun, shine, warmth and dryness? The very shape of the trigram suggests something hard on the outside, but loose, weak and pliable on the inside. This trigram indicates dependence, but a useful and fruitful dependence. So the plant “clings” to the earth to grow, and “the sun and the moon cling to the heavens to find their shine.” The weak element in li is central, so her symbol is the strong but docile cow. The element of this trigram is FIRE, and since the flame rushes upward, it is to this that the words: “She who sparkles rises” are referred to. In religious and mystical teachings, this trigram is endowed with the ability (provided that the fire burns evenly) to illuminate the whole world. Li is located in the east in the early celestial order and in the south in the late celestial order of sequence, which corresponds to the summer sun illuminating all earthly things. Thus, in Feng Shui recommendations for homes, yang SOUTH is considered the direction of li. Her number is 9.

Study of the Zhen trigram (dragon form)

"Zhen Gua Long Xing Xue"

The Zhen trigram symbolizes thunder[73]. In Quanshu, this trigram corresponds to the form of the “Supporting Palm” (Ping To Zhang). The Zhen trigram is born from the Qian trigram. At the beginning of it is Yang. Primordial Yang is the ruler who gives birth to multitudes. The cardinal direction corresponding to this trigram is East. The properties of the trigram are symbolized by a flowering tree. In Quanshu, this form is also called the form of the Dragon, covered with many scales and possessing many limbs. The dragon quickly takes off and also quickly changes direction of flight. Speaking about technical actions in this form, Fr. Another name for this form is “Ping to Zhang” - the form of “Supporting Palm”. This form, calm in the nature of the Movement, has hidden internal dynamics. About the Zhen trigram in the I Ching it is said that peace gives birth to movement. One Yang feature at the beginning of the trigram gives hidden dynamics to the entire symbol[74]. Hence the nature of this trigram. If you follow this while performing the form, the liver qi pulsates rhythmically. If the form is vicious, then the liver qi stagnates and the liver becomes inflamed. In this case, the body’s functions are in disharmony with the second-from-bottom line of the trigram (Ju Yi) ( The Jiu Yi line symbolizes the human psyche. - G.M.

).
If liver qi is deficient, a disease occurs that affects the organs of vision. STUDYING THE ZHEN JIE TRIGRAM 1
Starting position - left position of the initial form of “Liang Yi”.
We start moving in a circle with the right foot. Jie 2
Take a step with your left foot.
During this step, the toe is placed next to the toe of the right foot, and the heels are strongly spread to the sides. The hands remain in the same position. Jie 3
Take another step with your right foot, turning your toe out.
Simultaneously with the step, the right hand turns the thumb down and rises to eye level, as if grasping something. The arm and leg are on the same line. Jie 4
Return to the starting position of the “Liang Yi” form.
Jie 5
We continue to move in a circle to the left. The arms move simultaneously with the legs, describing two wide circles in the horizontal plane, and turn with the palms up. At the end of the movement, the hands are on the same line. The palms seem to support bowls of water. The index finger of the left hand is at the level of the bridge of the nose. The movement of the arms follows the rotation of the body at the lower back. The rotation corresponds to the rhythm of the pulsation of Qi. Violation of this principle is unacceptable and causes harm. The height of the position depends on the level of preparedness[75].

Following the above, the liver qi is serene and the body moves like flowing water.
Jie 6
Continuing the movement, we perform the form in the other direction.

Notes:

7

Neijiaquan

- the direction of wushu of the so-called “Inner Family”, which set as its main task to bring the adept, with the help of various types of Internal cultivation (q.v.) in accordance with a certain set of axiological parameters, ideally, to a merger with the Tao.

73

The Zhen trigram symbolizes thunder

. — The most dynamic trigram, symbolizing the excitement caused by the presence of the Yang trait at the beginning. The Yang trait here is a powerful creative impulse.

74

One Yang trait at the beginning of the trigram gives hidden dynamics to the entire symbol

. — See 72. Since the beginning of Yang tends upward, rising from the initial position of the trigram to the upper one, one Yang line at the initial position personifies the dynamics of change.

75

The height of the position depends on the level of preparedness

. — The position of the body and the height of the position during the execution of forms are determined by the Principle of Naturalness (Zizhan). Maintaining the correct position should not cause undue strain. Therefore, you should gradually move from high positions to lower ones.

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