THE TAO CODES

81 Powers
(TE)
of the Way
(TAO)

In about 2 BCE the Neo-Confucian scholar, Yang Xiong, wrote a text, the Tai Xuan Jing,
which presented 81 “Tetragrams” for divination.

The Tetragrams are composed of lines that are either solid, once-broken, or twice-broken. The
Tai Xuan Jing calls the solid line Tian (Heaven), the once-broken line Di (Earth), and the twice-
broken line Ren (Human). They relate to the passage of the Dao De Jing (Tao Te Ching) that
states, “The One became Two, the Two became Three, and the Three became Ten Thousand
Things”, and to the common Chinese philosophical grouping of “Heaven, Earth, and Man.”
Here the “Ten Thousand Things” are represented by the 81 Tetragrams formed by combinations
of One, Two, and Three.

Some scholars have assumed that Yang Xiong invented the Tetragrams, using the I Ching
Hexagrams as an inspiration. But that is unlikely, because bronze seals from ancient China have
been found inscribed with tetragrams. It is more likely that Yang Xiong discovered or received
an ancient tradition of these 81 drawings, and used it to create his own divination system, which
he correlated to the I Ching Hexagrams.

However, these 81 Tetragrams are a matrix of their own, not dependent on the 64 Hexagrams of
the I Ching, or subservient to them in any way. And just as with the Hexagrams, each Tetragram
is a crystal that has many possible interpretations and perspectives.
Yang Xiong’s intuitions and deductions are very valuable--including the titles he gave each
Tetragram. However, he was apparently neither preceded nor succeeded publicly by any other
scholar-mystics (aside from one or two commentators); so we don’t have the rich heritage for the
81 that we have for the 64 in Chinese literature.

I believe that even as the 64 Hexagrams were originally as much (if not more) a meditation
system as a divination system, it was the same with the 81 Tetragrams which existed long before
the life of Yang Xiong. .

So what lever can we use to once again open up the matrix of 81 as a profound and practical
system of Knowledge--a system that will reveal deep secrets personally and universally?

I have called the 81 Tetragrams “Tao Codes”--Codes that express and reveal the Flow of Tao, of
the Way. It can be no accident that the great Taoist work, the Tao Te Ching, was formulated to
have 81 chapters. Whether or not each chapter relates to a Tetragram is hard to say (though
some scholar-mystics are experimenting with the idea). That both have 81 components,
however, is no coincidence: there is something about TAO that expresses in 81 Ways.

Since Tao is the Way of (true) Nature, the truly “Natural Way”, we might say that the 81
Tetragrams express true Nature, the expressions of the Tao in life and in the world. We might
even consider that the 81 are the “Te” (the “Power” or “Virtue”) of the “Tao”. In fact, 81
Powers or Virtues of TAO.

Since the matrix of 81 Tetragrams reaches far before and beyond Yang Xiong’s Tai Xuan Jing,
and since other Chinese scholar-mystics have not published their own interpretations, we will
have to look abroad to find a similar idea to the 81 Tetragrams.

That idea is at least hinted at in the Kabbalist Tree of Life, which is based on a system of Three
Pillars, which sometimes are equated to “Father”, “Mother”, and “Child” (similar to the Chinese
Heaven, Earth, and Human”).

It is important to point out that the Chinese 81 Tetragrams are formed by combinations of 9
Bigrams (just as the 64 Hexagrams are formed by 8 Trigrams). The Bigrams are not given names
or images in the Tai Xuan Jing, unlike the I Ching Trigrams.

In Kabbalah, after the 1st, topmost Sphere, there are 9 remaining Spheres (Aspects of God or
Spirit, called Sefirot in Hebrew).

And just as the 9 Bigrams can combine to form 81 Tetragrams, the 9 Spheres of the Tree of Life
can interact to create 81 possible relationships.
For my own contemplation, I have placed the 9 Bigrams on the 9 lower Spheres of the Tree of
Life. Since each Sphere has a Quality (actually a cluster of related qualities), we can begin to
interpret the Tetragrams using the Kabbalist system. Of course, the deeper our feel for the 9
Spheres, the more precise our interpretation will be.

My diagram shows how this is done.

Note that the top Sphere, Keter, is considered above and before Manifestation; therefore, above
and before Nature. I have used the Tarot symbol of the Fool, which signifies the Absolute Spirit
about to step off the “cliff” into manifestation, expression, and embodiment.

The remaining 9 Spheres are the expressions of Nature, in its widest sense that first of all is True
Nature (undistorted, unsullied) but also will include those distortions that have to be worked
through and put right by human beings to get back to the True expression, the TAO expression.

The Tree of Life has one other Sphere, but it is considered Beyond Manifestation (beyond
Nature), in another dimension, and so is not part of the 9 that interact with each other in 81
Ways.

As an example, let’s take the Tetragram #24 , � “JOY”. By its placement on the Tree of Life, its
Bigrams are Netzah above Hod, “Victory above Glory.”

I propose that in some way the top Bigram of a Tetragram leads, while the bottom Bigram
follows. Or we might also say, the top Bigram initiates and the bottom Bigram completes. For
the example above, Netzah initiates, Hod completes: Netzah-->Hod.

These are just tentative guides to interpretation. So there is (so to speak) a direction to the
Tetragram. So in the above example we say Eternity-->Splendor = JOY (Netzeh-->Hod = JOY).
Since Netzah is on the “Masculine” (+) Pillar, and Hod is its direct counterpart on the
“Feminine” (-) Pillar, this interaction makes sense.

Further contemplation will indicate to what extent the interpretations are valid.

In this booklet, I will only scratch the surface of what can be grasped by placing the 81
Tetragrams on the Tree of Life. I will also take note of Yang Xiong’s names for the Tetragrams,
to see if or when they agree; but I will not be ruled by his choices beyond giving that brilliant
man his due.

Just as with the I Ching Hexagrams, in time innumerable essays and books of great value will be
written by others who decide to contemplate the Tetragrams through this lens or other lenses that
make them a tool of personal consciousness-expansion.

It is worth noting that in Chinese tradition, King Wen first devised the 64 Hexagrams, and later
his nephew the Duke of Chou added the titles and poetic images. Then many other scholar-
mystics added further perspective and depth over many centuries. So this is not the project of just
one person.

I believe there is evidence that the 81 Tetragrams existed long before the Tai Xuan Jing, which
expounded an interpretation of them. But as it wasn’t the first word, it is certainly not the last
word. The 81 are a universal matrix that needs to be explored for enhancement of life and
consciousness, including from other angles independent of that one Chinese classic. The 81 are
not bound to the Tai Xuan Jing; however great its value, they far transcend it! Therefore the
divinatory intricacies of the Tai Xuan Jing will not be part of my contemplations, nor its seasonal
timeline; and I will be concerned rather with contemplation and consciousness expansion.

Both the 64 and the 81 have myriad perspectives, and applications in both “Spirit” and “Matter”,
“Heaven” and “Earth”.
The approach I am presenting here is not some “Only Way” (which just means another human
dogma to fight over). It’s a way, and approach, of value, however, that I think may take us far
into a deeper wisdom and knowledge of what exactly the “Te”, or the “Te’s” (Powers) of the
“Tao” are and how they express, and what they can do for our spirits and our lives.

As a beginning, here are the 81 Tetragrams followed by their relationship to the Spheres, or
Sefirot, of the Tree of Life. Because the Tetragrams are read from top to bottom, I will use an
Upper Bigram --> Lower Bigram format; e.g., Hesed-->Malkhut or Netzah-->Hod, etc.

1. � Hokhmah-->Hokhmah

2. � Hokhmah-->Hesed

3. � Hokhmah-->Netzah

4. � Hokhmah-->Gevurah

5. � Hokhmah-->Binah

6. � Hokhmah-->Hod

7. � Hokhmah-->Yesod

8. � Hokhmah-->Malkhut

9. � Hokhmah-->Tiferet

10. � Hesed-->Hokhmah

11. � Hesed-->Hesed

12. � Hesed-->Netzah
13. � Hesed-->Gevurah

14. � Hesed-->Binah

15. � Hesed-->Hod

16. � Hesed-->Yesod

17. � Hesed-->Malkhut

18. � Hesed-->Tiferet

19. � Netzah-->Hokhmah

20. � Netzah-->Hesed

21. � Netzah-->Netzah

22. � Netzah-->Gevurah

23. � Netzah-->Binah

24. � Netzah-->Hod

25. � Netzah-->Yesod

26. � Netzah-->Malkhut

27. � Netzah-->Tiferet

28. � Gevurah-->Hokhmah
29. � Gevurah-->Hesed

30. � Gevurah-->Netzah

31. � Gevurah-->Gevurah

32. � Gevurah-->Binah

33. � Gevurah-->Hod

34. � Gevurah-->Yesod

35. � Gevurah-->Malkhut

36. � Gevurah-->Tiferet

37. � Binah-->Hokhmah

38. � Binah-->Hesed

39. � Binah-->Netzah

40. � Binah-->Gevurah

41. � Binah-->Binah

42. � Binah-->Hod

43. � Binah-->Yesod

44. � Binah-->Malkhut
45. � Binah-->Tiferet

46. � Hod-->Hokhmah

47. � Hod-->Hesed

48. � Hod-->Netzah

49. � Hod-->Gevurah

50. � Hod-->Binah

51. � Hod-->Hod

52. � Hod-->Yesod

53. � Hod-->Malkhut

54. � Hod-->Tiferet

55. � Yesod-->Hokhmah

56. � Yesod-->Hesed

57. � Yesod-->Netzah

58. � Yesod-->Gevurah

59. � Yesod-->Binah

60. � Yesod-->Hod
61. � Yesod-->Yesod

62. � Yesod-->Malkhut

63. � Yesod-->Tiferet

64. � Malkhut-->Hokhmah

65. � Malkhut-->Hesed

66. � Malkhut-->Netzah

67. � Malkhut-->Gevurah

68. � Malkhut-->Binah

69. � Malkhut-->Hod

70. � Malkhut-->Yesod

71. � Malkhut-->Malkhut

72. � Malkhut-->Tiferet

73. � Tiferet-->Hokhmah

74. � Tiferet-->Hesed

75. � Tiferet-->Netzah

76. � Tiferet-->Gevurah
77. � Tiferet-->Binah

78. � Tiferet-->Hod

79. � Tiferet-->Yesod

80. � Tiferet-->Malkhut

81. � Tiferet-->Tiferet

A way of correlating the 81 with the 64

The 8 Trigrams of the I Ching can also be positioned on the Tree of Life. Once we do so, we can
then contemplate what connection the 64 Hexagrams may have with 64 of the 81 Tetragrams that
occupy the same position.

These will not be exact correspondences, so that (for example) Hexagram 32 (Constancy) =
Tetragram 24 (Joy) because they occupy the same position on the Tree of Life. Rather it will
provide comparative food for thought, for contemplation and insight. The question will be, “How
does Hexagram 42 relate to Tetragram 24? What is each expressing, and in what ways do they
intersect or overlap in their expression and significance?

Here is the chart of the 8 Trigrams on the Spheres of the Tree of Life:
Note that Kan is placed at Hesed which is equated with Water in Hebrew mysticism, “the
Waters of Mercy.” That leaves its opposite Gevurah with Li as the “Fires of Discipline”. It’s a
Fire and its heat such as fires a clay vessel, making it strong and durable, and useful over the
long term.

This combination chart shows both the Bigrams and Trigrams on the Tree:
Here is a diagram of the Kabbalist TREE OF LIFE. The names of the Spheres, both in Hebrew
and English, have many angles and dimensions, and require study and contemplation. The
translations of the Hebrew Spheres vary; for example, Hesed is Mercy, Love, Mildness; Gevurah
is Discipline, Strength, Severity; Tiferet is Beauty, Harmony; Malkhut is more often rendered
Kingdom.
Below are the titles for each Tetragram given by Yang Xiong in his Tai Xuan Jing from the
translation by Michael Nylan, The Canon of Supreme Mystery [Tetragrams corrected from the
misprints in the published work].

1. � zhong1 Center

2. � zhou1 Full Circle

3. � xian2 Mired

4. � xian2 Barrier

5. � shao3 Keeping Small

6. � li4 Contrariety

7. � shang4 Ascent

8. � gan1 Opposition

9. � shu1 Branching Out

10. � xian4 Defectiveness/Distortion

11. � cha4 Divergence

12. � tong2 Youthfulness

13. � zeng1 Increase

14. � rui4 Penetration

15. � da2 Reach

16. � jiao1 Contact

17. � ruan3 Holding Back

18. � xi1 Waiting

19. � cong2 Following

20. � jin4 Advance

21. � shi4 Release

22. � ge2 Resistance

23. � yi2 Ease

24. � le4 Joy

25. � zheng1 Contention

26. � wu4 Endeavor

27. � shi4 Duties

28. � geng1 Change

29. � duan4 Decisiveness

30. � yi4 Bold Resolution

31. � zhuang1 Packing

32. � zhong4 Legion

33. � mi4 Closeness

34. � qin1 Kinship

35. � lian3 Gathering

36. � qiang2 Strength

37. � sui4 Purity

38. � sheng4 Fullness

39. � ju1 Residence

40. � fa3 Law/Model

41. � ying4 Response

42. � ying2 Going to Meet

43. � yu4 Encounters

44. � zao4 Stove

45. � da4 Greatness

46. � kuo4 Enlargement

47. � wen2 Pattern

48. � li3 Ritual

49. � tao2 Flight

50. � tang2 Vastness/Wasting

51. � chang2 Constancy

52. � du4 Measure

53. � yong3 Eternity

54. � kun1 Unity

55. � jian3 Diminishment

56. � jian3 Closed Mouth

57. � jian3 Guardedness

58. � jian3 Gathering In

59. � ju4 Massing

60. � ji1 Accumulation

61. � shi4 Embellishment

62. � yi2 Doubt

63. � shi4 Watch

64. � chen2 Sinking

65. � nei4 Inner

66. � qu4 Departure

67. � hui4 Darkening

68. � meng2 Dimming

69. � qiong2 Exhaustion

70. � ge1 Severance

71. � zhi3 Stoppage

72. � jian1 Hardness

73. � cheng2 Completion

74. � zhi4 Closure

75. � shi1 Failure

76. � shi1 Aggravation

77. � xun4 Compliance

78. � jiang1 On the Verge

79. � nan2 Difficulties

80. � qin2 Labouring

81. � yang3 Fostering

A brief comment on Tai Xuan Jing scholarship

The first book to bring the Tai Xuan Jing to public attention in the West was Derek Walter’s The
Alternative I Ching. Unfortunately, serious scholars of ancient Chinese consider his translation
to be unreliable and incomplete.

Even more unfortunately, the author, without any explanation, changed the order of the lines
stated in the Tai Xuan Jing (one is Heaven, two is Earth, three is Man) to: one is Heaven, two
is Man, three is Earth--thereby creating much confusion regarding the significance of the
Tetragrams. He gave no authority or citation for doing that. Most pictures in image archives still
post his erroneous “Heaven-Man-Earth” headings for the Tetragram chart, and that has to be
corrected if one wants to proceed correctly.

This was the first book in English to discuss the Tai Xuan Jing and its 81 tetragrams. So it deserves credit for that.
However, there is a careless error in the chart of tetragrams which I have seen perpetuated by other Internet writers
using this book uncritically and reproducing the faulty chart from the book. The chart in the book shows the unbroken
line for "Heaven," the once-broken line for "Man," and the twice-broken line for "Earth." That is wrong. The correct
sequence is Heaven, Earth, and Man. It is "Man" that has the twice-broken line. "Man" is third, after "Heaven" and
"Earth", since "Man" is the offspring. The Chinese text, and the later, scholarly translation of the Tai Xuan Ching (by
Michael Nylan), has the correct correlations. This is important in studying the tetragrams correctly. Otherwise you can
write an entire essay and be off-the-mark with your conclusions. So, just to review, Derek Walters (or the publisher)
made an error in his chart, and the correct way is: solid line for "Heaven" once-broken line for "Earth" twice-broken
line for "Man". -- http://sophicarts.org/biblio/tai-hsuan-ching-hidden-classic.

The excellently written and referenced “Tai Xuan Jing” article on Wikipedia also presents the
correct model: https://en.wikipedia.org/wiki/Taixuanjing

When Michael Nylan’s authoritative translation was published by SUNY Press, the copy editors
misprinted several of the Tetragrams, both in the initial chart and in the chapter headings. So a
correct chart is necessary to refer to when reading the book, in order not to go astray.

Here is a chart with headings (Heaven-Earth-Man) and Tetragrams correctly printed: