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ОглавлениеThe Yin Pa Kua is based on the arrangement of the trigrams around it in accordance with the Early Heaven sequence. In this arrangement, the eight trigrams are named in a sequence of pairs. The Early Heaven sequence is also known as the Primal Arrangement. It was designed by the original founder Fu Hsi, and under this arrangement the two most important trigrams, Chien and Kun – which are the creative and the receptive, heaven and the earth – are in the south and north compass points respectively. Chien is totally Yang and Kun is totally Yin and in the Early Heaven arrangement they form the north-south axis of any given space.
Then follows the Ken and Tui axis i.e. the mountain and the lake. Their forces are interrelated, in that the wind blows from the mountain to the lake while clouds and mists rise from the lake to the mountain. The relationship suggested is thus circular. The Ken-Tui axis is represented by the directions northwest and southeast in this Yin arrangement.
The third axis is formed by Chen and Sun i.e. thunder and wind, which strengthen each other. This is positioned in the northeast and southwest.
Primal Arrangement
The trigrams Li and Kan, which are fire and water, make up the concluding axis. Though these two elements appear at first to be irreconcilable opposites in the physical world, according to Fu Hsi, in their Primal or “original” state they balance each other so that there is in reality no conflict between them. It is vital to understand this special relationship between the two most destructive and also most powerful elements. While they appear to clash, these two elements also have the potential to harness great power. In the Early Heaven sequence, fire and water occupy east and west respectively and their equivalent numbers here – 3 and 7 – add up to the most auspicious 10. So the Early Heaven relationship between these two elements suggests some powerful force within. Note the sum of 10 prevails in all the four pairs of trigrams suggesting an inner strength to the combinations.
It is further suggested that when the trigrams begin to move and intermingle, a double movement takes place: first the usual clockwise movement which is cumulative and expanding forward, moving and ascending, so that as time progresses this forward movement determines the events which come to pass; second, there is also an opposite backward motion, which folds and contracts, even as time passes, thereby creating “seeds” for the future. The explanation is that if the essence of this backward movement is understood, then the future unfolds clearly. This is the basis for the Yin Pa Kua arrangement of trigrams, which is concerned with the placement and orientation of tombs to ensure success for descendants.
The Primal arrangement also expresses the forces of nature in terms of “pairs of opposites.” Thus thunder, an electrically-charged force, has wind as its opposite. Rain, which moistens the seeds and enables them to germinate, has the sun, which supplies warmth, as its opposite. This example further demonstrates the contention that “water and fire do not combat each other.” In comprehending opposite moving forces, consider the trigram Ken, Keeping Still, whose situation describes the termination of any extra expansion and growth. Its “opposite,” the Joyous, brings forth “the harvest.” Consider also the directing forces of the Creative and the Receptive, which together represent the great laws of existence; these two also comprise a pairing of opposites.
The above expositions of the Primal arrangement seem to suggest ascending and descending forces. Understanding these forces supposedly reveals the “secrets of the future” because the Primal arrangement is supposed to express heaven’s view of existence. Such understanding, however, was frequently beyond the modest faculties of most people.
The Later Heaven arrangement
Fortunately, after Fu Hsi came King Wen, who re-formulated the sequence of the trigrams to offer an “inner world” view of mankind that takes a less profound view of the trigrams. Thus came about the Later Heaven arrangement of the trigrams, which bears closer resemblance to the worldly aspects, aspirations, and relationships of mankind.
In the Later Heaven arrangement of the trigrams – also known as the Inner World arrangement – the trigrams are taken out of their groupings in pairs of opposites and are placed instead in a circular temporal progression of their manifestations in the physical realm. Under the new arrangement the cardinal points and the seasons are related. There is a clear perception of cycles, and seasonal, monthly, and daily influences. The arrangement of the trigrams around the Pa Kua was thus drastically altered.
The description of the Later Heaven arrangement of the trigrams in the Yang Pa Kua shows the creative activity of God in the trigram Chen, the Arousing, which stands in the east and signifies Spring (the beginning). All living things come forth in the sign of the Arousing. They come to completion in the sign of the Gentle (Sun), which stands in the southeast. Completion means that all creatures become pure and perfect. The Clinging (Li) is the brightness in which all creatures perceive one another. It is the trigram of the south. Thus the sages turn to the south (i.e. to the light) whenever they listen to the meaning of the universe. Next comes the Receptive, which means the earth. The earth ensures that all creatures are nourished. Tui, or Joyous, comes in mid-autumn, followed by Chien the Creative in the northwest, and Kan the Abysmal in the north. In the sign of the Abysmal all creatures work. Lastly comes the sign of Ken, Keeping Still, in the northeast where the beginning and the end find completion. Thus the cycle ends.
Inner World Arrangement
The sequence of the trigrams also reflects harmony and balance in the year. What is narrated in the above description is the cycle of seasons, the cycle of nature. Trigrams are allotted to the seasons and to points of the compass to reflect the harmony of nature.
One can also extend the annual cycle to that of an ordinary day, so for instance the trigram Chen, while signifying spring, is also representative of morning, the start of the day. The next trigram, Sun, represents the wind, which melts the ice of winter, and wood, which germinates and grows. This takes us to Li, midsummer or noon time. And so on … The remaining trigrams show the way round the cycle, all the while stressing harmony and balance. The Later Heaven arrangement of the Yang Pa Kua is more easily understood than the early Yin version. It is also more applicable to Yang houses as its basic premise reflects life in the earth realm. In view of this, all latter-day practices of Chinese feng shui use this sequential representation of the Pa Kua to unlock the meanings of the Luo Pan’s compass directions when analyzing the chi of Yang dwellings.
The Chinese calendar system of Heavenly Stems and Earthly Branches also relates to the Later Heaven arrangement of the Pa Kua, as do much of Compass feng shui’s formulas. For this reason, all feng shui Luo Pans contain this arrangement of the trigrams in one of its inner rings.
