Beruflich Dokumente
Kultur Dokumente
hu
http://www.i-ching.hu/chp00/chp3/analysis.htm
The two equinoctial points are represented by the hexagrams of the Peace (no. 11) and the Standstill (no.
12); since the equal distribution of the firm and yielding lines clearly refers to the balance of light and dark
content.
The solstitial points are indicated by the ends of the second line of the horizontal cross. These are the
projections of the 'darkest' hexagram, the Receptive, and the 'lightest' one, the Creative.
The above specified elements are illustrated in figure 23.
Fig. 23. The spatial directions and the seasons on the Yi-globe
This cross has two essential features:
The vertical axis and the horizontal cross show the six directions of space: the zenith and the nadir, and the
four cardinal points, north and south, east and west. (It is to be noted that Chinese place North to the
bottom side of the compass.)
By the presence of the seasons, represented by the solstitial and equinoctial points also the orientation in
time has been made possible.
Summary:
(2) It is the three-dimensional cross that serves as the direction indicator of space and time on the Yiglobe.
The Yi-globe depicts the universe not only formally, since the geometrical positions on it always get a particular
meaning from the hexagrams attached to them. In the present case, the two hexagrams at the center After
Completion and Before Completion clearly demonstrate that it is actually the Center of the World that is
manifested at this place, since the common place of these two signs effectively comply with the formulation
worded by Clement of Alexandria: they are 'the beginning and the end, the alpha and the omega'.
In the myths, the World Axis passes across the Center of the World, or originates from it directly. Whatever the
form it has, its role is always to hold the universe and to connect heaven with the earth.
It is easy to find this axis in the Yi-globe: it is the the vertical axis of the globe itself. This is one of the points where
the chosen method of this arrangement confirms itself: the Creative is above the world to transmit its force thereto
and to bring things into being, while the Receptive is below enabling the power of the Creative to be asserted and
its ideas to be realized. Between these two fundamental powers in the field of force spanned by them, as the result
of their interaction, myriad things crowd together, and around the axis the 'universe whirls'. Thus, the axis of the Yiglobe represents the World Axis, demonstrating the basic features of the latter.
The axis bears the ten basic hexagrams of the I Ching: the eight doubled trigrams, and the two signs of
Completion which close the Book (figure 24). These are the ten signs that hold the axis, and the Yi-globe as well;
in symbolic meaning, these are the forces creating and determining the world and around which the whole
universe is revolving and changing.
Spatial conditions
The passages above determined the cardinal points and the directions facilitating orientation on the Yi-globe.
From this point reference can be made to the position of the individual hexagrams within the globe, and
interrelation can be sought between the meanings and the spatial positions of the hexagrams.
Hexagram pairs
The spatial arrangement of the hexagrams not only demonstrates the differences of the levels, but also represents
the existing and already known interrelations among the hexagrams in an expressive manner.
xxx xxx xxx
In a large part of the world equilateral triangles symbolise the primal powers of the universe. It is known that the
triangle with its peak upwards represents among other things fire (as fundamental principle), while the one
with its peak downwards stands for water. The two triangles placed above one another, in the form of a six-pointed
star, demonstrate the harmonic co-operation of the two cardinal elements and the balance of opposites, and used
as the symbol for the macrocosm. All these ideas occur often in the I Ching with great importance attached to
them. Thus it can be foreseen that the signs and the forms corresponding to them will be found in the Yi-globe as
well.
Level II
Level IV
beginning. Applying the scientific terms: one of them is the symbol of the 'Big Bang' the other one stands for the
'Big Crash'.
Fig. 32. Joint diagram of the six-pointed stars and the Earlier Heaven
Fig. 36. The Yi-globe, split into dark and light parts
In this way another basic concept of the I Ching the changes of the dark and the light becomes manifested in
the Yi-globe.
xxx xxx xxx
a) Front-view
b) A reshaped variant
and the yin-yang diagram the light and dark representation of the Yi-globe; thus Chinese tradition
permeates all this multiplicity.
(9) The Yi-globe embraces all the cardinal metaphysical symbols of the peoples of the world also revealing
thereby that the hexagrams and the I Ching apart from being special Chinese creations form an
integral part of the universal tradition. First and foremost, it demonstrated the origin, the make-up, and the
operation of the universe, that is the cosmology, as it was imagened in China sometime before the first
millennium BC.
The Yi-globe reveals a lot for a thinking person and can be of great help in understanding the essence of the I
Ching. As in the Book, also in the globe '.. are included the forms and the scope of everything in the heaven and
on earth.'
The next image, concentrating the symbols of the Yi-globe, can facilitate a contemplation on this concept (figure
42).
Reconstruction
TOP
Microcosm
[*]In Table 2, the numbering of the months and the periods assigned to the hexagrams are taken from the Richard
Wilhelm edition. It has to be noted, however, that in 104 BC Emperor Wu of the Western Han dynasty introduced
reforms that have governed the Chinese calendar ever since. His calendar had a year with the winter solstice in
the eleventh month. Before that time the Chinese chronology based on the changes of the moon, and
consequently the time-rating of the months was rather confused; usually, the year began on the first new moon
after or preceding the winter solstice.
All material on this web site is Copyright by Jzsef Drasny, Budapest, 2007