The Eight Trigram of Capriken

In response to Capriken’s question in one of the forum of Chinese Metaphysics as the followings: -

He said,

“… had a mistake in my assignment; it should be align Ren yao of ZTBG and convert ZTBG Trigram to XTBG Lo Shu to get Yin/Yang Number for Hou Tian Application. Then convert to HTBG Trigram and use XTBG to get Xian Tian Yin/Yang Number.

My guess for East Group and West Group of Ba Zhai has to do with pairing of the Di and Ren yao combination (Si Xiang) and make comparison between both trigrams according to Tian yao. Pure Yin and Pure Yang versus Shao Yin Shao Yang, Pure Yin Pure Yang retains original Yin/Yang. Incidentally, aligning Tian Yao of ZTBG to Yin/Yang categorization becomes Shang Xia Liang Pian (1234/6789) as well as Shang Yuan Shui Fa (East) and Xia Yuan Shui Fa (West). So maybe that is where the East group and West group comes from......

Still yet to find the I-Ching explanation for all this according to Qi and Yin/Yang.......Now just playing around with numbers and trigrams to do reverse engineering......Oh yes, something very interesting too......the ZTBG Luo Shu number assignment for East/West group actually fits in with Gua Yun. Use HTBG Luo Shu assignment for hexagram and able to see the Gua Yun for Fu Wei, Tian Yi, Yan Nian, and Sheng Qi as well as Huo Hai, Jue Ming, Liu Sha, and Wu Gui fitted nicely into East and West Group respectively. Also interesting is that comparing the ZTBG configurations of Qian-Dui, Gen-Kun, Xun-Kan, and Zhen-Li all gives Gua Yun of 6 (Fifth Generation). Returning Dui over Qian to original hexagram gives Kun while returning Gen over Kun gives Qian. Returning Qian over Dui gives Gen while returning Kun over Gen gives Dui. Another coincidence that the original Dui and Gen hexagrams are the trigrams in comparison, and it shows Gen with Kun and Qian and Dui in pairs again...but this time as hexagrams...... (Maybe this has something related to Dian Dian Dao Dao Yun Zhong Xun?)Maybe the combinations of Qian-Dui, Kun-Gen, Zhen-Li, and Xun-Kan has to do with 天地定，山泽通，雷风薄，水火不相射. One inch higher as mountain, one inch lower as water. Maybe that is the reason they have for calling Feng Shui as 风水.It seems like the middle 5 in Hetu functions like an operator in mathematics, 河图圆，圆者气也. Comparing the Gua movements in 1 and 6 returns to 6, 3 and 8 returns 6, 4 and 9 returns 6, 2 and 7 returns 6. The compared movement in all comparisons sum up to become Pure Yang in the Tian Yao. Maybe that is because of 天地定而父母男女，尊卑高下，刚柔动静，在在而分，天地交而生万物，父母交而生子息，父母子息合为八体，是成八卦，父母老而退休，六子各自为父母.

Another part that seems to fit 天地之气，一六与四九可通，二七与三八可通，一六与三八则不可通，二七与四九则亦不可通. Comparing the Combination of Five and Ten, 1 and 4 returns 4, 2 and 3 returns 4, 6 and 9 returns 4, 7 and 8 returns 4. The compared movement in all comparisons sum up to become Pure Yin in the Tian Yao. This one I have no explanation yet.....at best I can find is 山泽通. Maybe Kun over Gen returns Dui? Hence 4?

Even more coincidence that 6 and 4 is Gen and Dui. So the 山泽通 may probably mean the above. Also, in Ba Zhai, Sheng Qi is 4 while Tian Yi is 6. Probably there is some connection due to 艮兑合乾坤.

yifengshui can drop some hints on the connection please?”

I responded:

EH BaGua instigate the interrelationship of the opposite components that most of the western scholars of YiJing cannot understand. Heaven and Earth fixed positions right up to Water and Fire does not shoot each other. These are never the dichotomy of the Gua. Instead they are mutually corresponding to each other in an equilibrium manner. LH BaGua instigates dynamics that puzzled most western scholars of YiJing. The sun rises from the East, marked the beginning of life. The Chinese never take Li as the fire, they would prefer to see the Sun instead. Life is where movement is seen taking Zhen, only the living moves. This is never to be read as a static Gua liked the interpretation made by the western school of thought but a continuum, applying the notion of dualism, LiangYi, again not meaning duality of the contrasting entities.

Middle Heaven MH BaGua, is again a coined terminology, some profiteers trying out to market, taking the concept of the ShiPan’s circular and square configuration. Middle being in-between is to be used LoShu YinYang numerology matching EH BaGua for LH BaGua application. Remember, the spirit of Yi Gua is not the way it is understood by the western thought about ZhouYi. Yi comes in Gua, Yao and points take reading as image, spirit and rites. That is where, Qian takes 9, Kun takes 1(combination of 10), Li takes 3, Kan takes 7, (combination of 10) and so forth.

Qian (9), Zhen (8), Kan (7), Gen (6), being the Yang Gua whereas Kun (1), Xun (2), Li (3) and Dui (4) being the Yin Gua, these collectively called the two slices of the TaiJi Tu. The so called pure Yin and pure Yang is only the principle, cannot be applied. This also means to say the Shang Sia Yuan cannot be applied. Where else would one see the validity in LiuFa based on Er Yuan Ba Yun? These Gua must be paired into YinYang coupling to arrive at pseudo CiXiong, called male female. With the combination of 10 as the principle, there arrived Qian (9) with Kun (1), Zhen (8) with Xun (2), as one group biased to the west, called the West Group. Kan (7) with Li (3), Gen (6) with Dui (4), as a group biased to the east, called the East Group. Such permutation of DongSi Gua combination of 10 is called, BaGua Thong Qi. The Gua that is interrelation through the Early Heaven arrangement has a direct flow of Qi, being unobstructed. Therefore, the roots of the East West Gua were perceived. However, based on the principle of EH, these East and West Gua are never to be taken as dichotomy, only if one knew its application.

To complicate matters, NaJia is introduced. When we said BaGua Thong Qi, it also means NaJia Yi Qi, receiving Jia singular Qi. When a Gua receiving stem and branch, it is never about direction. Gua being the 8 directions has no location. When it received the GanZi, it is no longer the direction. The receiving is largely due to the image of the Gua as reflected in the vertical. Therefore it is always the location, BaGua Ding Wei. Being in use, there are 24 locations to be applied for the 8 directions according to the two groups. Although in real application 24 locations are insufficient. This is only the principle reflected from the understanding of the LuoPan ring arrangement which called for another body of knowledge for study. The academy’s LuoPan is seriously lacking in this almost liked the rings were forced fitted with fancy 5 ghost carry treasure rings, LongMen BaJu rings and others so that it is deemed to have been designed by a notable master, so to speak, fetching a ridicules price tag. How shameful.

Be reminded again that LH BaGua instigates dynamics. When the GuaYun moves through the 9 palaces, it must connect to the center 5. Thinking about it does a Gua Yun moves? That is why, in the previous article, it is said that receiving the SanYuan begins with the Three. So the movement is not connected to how auspicious a sector can be but is the sector capable to ride Qi instead, Dong Bu Dong. Now, the entire 8 sectors can be used. The question is do you know how to use it? Therefore, God is not biased. When one moves east, one will reach west and comes back to the point of origin, which is the conceptual 5, YuanKong, some called it as big as the universe or as small as a grain of sand. One decides.

The golden dragon moves or don’t moves depend on the expert to use it, that is the challenge. What is the golden dragon? One may draw to realize that within the LoShu YingYang numbers are the HeTu pairs insert. Take Qian (9) Dui (4) as a pair, Gen (6) Kun (1), Xun (2) Kan (7), and Zhen (8) Li (3) as the others. One is the origin and the other one is the succession moving to the 5. Qian Dui Gen Kun takes one slice whereas Xun Kan Zhen Li takes the others. These two slices indicate the jewel from the fire pit. This termed auspicious and inauspicious, although these notions are entirely erred. It will be tempted to equate such as the secret of Qing Nang Au You, but it is not the Dian Dian Dao theory, unfortunately.

Gen (6) Dui (4) combines Qian (9) Kun (1). The western interpretation of Mountain and Marsh (wetland) is completely wrong. An inch higher is the mountain an inch lower is the river may be a better interpretation for a flatland PinYang Long. Yet the point is, there must be water in the mountain and mountain in the water. Opposite to the notion of the dragon spirit does not descend to water, the dragon spirit does not rise up the mountain, this inform of application with a huge caveat. The LoShu is a representation of the NeiDan Pan. From here, with the understanding of flipping Gua or rather the popular term wandering Gua, one will able to see where the mountain is and where the water is found. From such, determine how the Heaven and Earth fixed their positions.

Again, Qian (9) and Kun (1), in the western interpretation are entirely erred. The way the Chinese understand Qian is the nature of Heaven being the father the source of creation and Kun being the Earth the mother’s womb of nurture and growth. Fixed in positions meaning in place for conception, locate within these is the spot of YuanKong, to ride ShengQi, is to first establish then receive. That is the meaning of Feng and Shui. In conclusion, this is a writing of DaGua at a macro perspective outlining the theoretical and principle approach. It has no boundary of BaZhai, YuanKong, XinFa nor GuFa. Understand this is not important. Knowing how to use and apply is the goal, as reflected in Qing Nan Au You. Just a pity that most syllabuses found in the academy is not even close to this for a hefty sum of course fee. What a shame!