The Ba Gua (Eight Trigrams):
Just as in analytical geometry, in which a graphic method is used to explain equations, three layers of yin/yang symbols are used to represtent each category in the tai chi system. These symbols are called the eight trigrams, or the ba gua. They are used to classify all of the phenomena of the universe into eight categories and to analyze natural and social events with a logical method that searches for mutual relationships of their principles, phenomena and quantities. The tai chi system can be widely applied and is not limited to the analysis of one particular object or event.
The eight trigrams are the maximum number of figures that can be formed from two kinds of lines in groups of three. The solid line represents yang, and the broken line represents yin. It was the Emperor Fuxi (2852-2738 BC), the first ruler in Chinese history, who applied the eight trigrams to the tai chi diagram in order to demonstrate how yin and yang interact with each other.
The text of the I- Ching was was written before 1000 BC, some time during the last days of the Shang Dynasty (1766-1150 BC) and the beginning of the Zhou Dynasty (1150-249 BC) It was one of the five classics edited by Confucius (551-479 BC), who reported to have wished he had fifty more years to study it. The I-Ching still has enormous signifigance today. Representatives from every segment of Chinese society, Confucianists and Taoists, learned literary scholars and street shamans, government officals and private individuals, have at on time or another consulted the wisdom of the I-Ching.
The eight trigrams are the maximum number of figures that can be formed from two kinds of lines in groups of three. The solid line represents yang, and the broken line represents yin. It was the Emperor Fuxi (2852-2738 BC), the first ruler in Chinese history, who applied the eight trigrams to the tai chi diagram in order to demonstrate how yin and yang interact with each other.
The I-Ching (Book of Changes) and Tai Chi Chuan:
The text of the I- Ching was was written before 1000 BC, some time during the last days of the Shang Dynasty (1766-1150 BC) and the beginning of the Zhou Dynasty (1150-249 BC) It was one of the five classics edited by Confucius (551-479 BC), who reported to have wished he had fifty more years to study it. The I-Ching still has enormous signifigance today. Representatives from every segment of Chinese society, Confucianists and Taoists, learned literary scholars and street shamans, government officals and private individuals, have at on time or another consulted the wisdom of the I-Ching.
The I-Ching is not a religious book, but rather a book of profound wisdom that describes nature in terms of linear symbols. The methos used in the I-Ching analyzes every phenomenon into six stages. The symbols of yin and yang indicate the process of change. No matter how complex the event, the I-Ching can trace the past, explaind the present and predict the future.
The I-Ching describes the constant and the changing as follows: The wind changes the mirror image of a white cloud reflected in a stream, but the white cloud is left unchanged. Although this change appears natural and simple, it is complicated in meaning. In order to understand the concept of chage, you must first consider the opposite of change. You might think that the opposite of change is rest or a standstill; however, these are but aspects of change. According to Chinese philosophy, the opposite of change is the growth of what ought to decrease, the downfall of what ought to rule. Change, then, is not an external principle that imprints itself upon phenomena; it is as inner tendency by which development naturally takes place. Although the phenomena of the universe are continually changing, underlying their changes is the principle of constancy. For example, if there is lightning, thunder must follow; after the moon is full, it must wane; if a decayed willow produces flowers, they will not last long.
The concepts in the I-Ching are based on the tai chi, which, develops into the two forms, leading to the four symbols, and precede the eight trigrams. From the eight trigrams the 64 hexagrams (illustrated above) are formed.
Every pair of trigrams has its mutual relationship and purpose; put together, the two trigrams become a hexagram and form a logical whole with a unique meaning and developmental process. For example, if earth is below and heaven is above, the proper balance is symbolized. If the position of the two trigrams is reversed, the opposite of the natural order, the meaning attached to the hexagram is weakness.
The I-Ching describes the constant and the changing as follows: The wind changes the mirror image of a white cloud reflected in a stream, but the white cloud is left unchanged. Although this change appears natural and simple, it is complicated in meaning. In order to understand the concept of chage, you must first consider the opposite of change. You might think that the opposite of change is rest or a standstill; however, these are but aspects of change. According to Chinese philosophy, the opposite of change is the growth of what ought to decrease, the downfall of what ought to rule. Change, then, is not an external principle that imprints itself upon phenomena; it is as inner tendency by which development naturally takes place. Although the phenomena of the universe are continually changing, underlying their changes is the principle of constancy. For example, if there is lightning, thunder must follow; after the moon is full, it must wane; if a decayed willow produces flowers, they will not last long.
The concepts in the I-Ching are based on the tai chi, which, develops into the two forms, leading to the four symbols, and precede the eight trigrams. From the eight trigrams the 64 hexagrams (illustrated above) are formed.
Every pair of trigrams has its mutual relationship and purpose; put together, the two trigrams become a hexagram and form a logical whole with a unique meaning and developmental process. For example, if earth is below and heaven is above, the proper balance is symbolized. If the position of the two trigrams is reversed, the opposite of the natural order, the meaning attached to the hexagram is weakness.
