Early and Late Heaven Sequences of
the Trigrams of the I Ching, Yi Jing,
Chinese Book of Changes
Here are a series of
flattened octahedra that
show the relationships of
the trigrams to the eight
faces of a flattened
octahedron (eight
trigrams) and the six
vertex based oppositions
of elder daughter bottom
line yin to elder son
bottom line yang, middle
son middle line yang to
middle daughter middle
line yin, and youngest
son top line yang to
youngest daughter top
line yin.  Above is the full
flattened octahedron and
on the right is the bottom
right hand corner of the
Libido Child posterior left
cerebral cortex of the
This is the corner of the
Earth and Thunder

on the right is the upper
right hand corner of the
flattened octahedron of
the trigrams.  This
represents the posterior
right hemisphere of the
cerebral cortex, the Id,
Egg functions of the
cortex, and the Lake and
Water Pit trigrams of the
I  Ching.  You can see
the pole of the Middle
Yang line at the top, this
is the Whole pole, the
pole of the Middle Son
Yang, it is also Death on
the Cycle from Birth to
Death. Death begins at
the Middle Son point and
continuous to the Top Yin
Youngest Daughter
Social pole, this is the
Birth point, the individual
has been transformed by
rejoining the collective
unconscious, the womb
of the universe at the
Egg, Id, Anima, Animus,
Deep Conscious stage.  
This is the Depressive,
the Masochist that

Above is the complete
flattened octahedron,
showing all eight trigram
faces, on the right is the
bottom left hand corner
of the flattened
octahedron of the
trigrams.  This is the
Ego/Adult stage, the
narcissistic, antisocial,
negativistic, paranoid,
sadist, schizotypal. As
sadistic narcissistic
antisocial, it represents
the upper class, the
elitist narcissists that
grap control of all deep
power and wealth.  This
corner is ruled by the
Mountain and the Flame
trigrams.  On the bottom
left can be seen the
vertex of the Bottom line
Eldest Son yang of
thermodynamic energy
and flux.

On the right is the corner
of the transcendent, the
Schizoid trigrams, of
Heaven and Wind.  
These are at  the
beginning of the Early
Heaven sequence of the
trigrams and the
movement from Old
Yang to Young Yang, as
Lake turns to Heaven
and Heaven to Wind and
Wind to Water Pit.
"The Story of Chinese Philosophy, Ch'u Chai with Winberg Chai,
Washington Square Press, 1961, says in its introduction to
Chinese philosophy that the "Pa Kua," or Eight Trigrams and the
different combinations of straight lines arranged in a circle, is
possibly the true basis of Chinese philosophy.  The Story
discusses the evolution of these lines from marks made on shells
and bones and the development of the Pa Kua by Fu Hsi, who
turns out to be one of the legendary emperors of ancient China.  
There are two kinds of lines, a continuous line that is "yang-yao"
and a broken one that is "yin-yao."  Yang is symbol of maleness
and yin of the female.

According to the account in "The Story," it was the man who
founded China's Chou dynasty, King Wen, and his son who is
known to us as the "Duke of Chou," that first developed the
current treatment of the trigrams, stacks of three lines, that are the
basis of the system of stacks of six lines, the hexagrams that are
the basis of the I Ching, Yi Jing, the Chinese Book of Changes.  
The Early Heaven version of the trigrams, and the later
development of the trigrams and hexagrams in the I Ching, Yi
Jing, is the basis of all Chinese thought.  Confucius, Master
K'ung, the most influential of all Chinese sages, according to The
Story (op. cit, pp. 32 -33), loved the I Ching more than any other
ancient book.

Before Confucius, the Chinese Book of Changes seems to have
been used mainly for divination.  But the followers of Confucius
came to use it as something practical and abstract at the same
time.  It was used as a book of fundamental metaphysics, of
magic, of divination, of practical wisdom, of family relations, of
ethical wisdom, etc..

It is all about the relationship of Yang and Yin.  Yang is hot and
male, yang is heaven and the father.  Yin is cold and female, yin
is earth and the mother.  Yang is the Sun and is light and life.  Yin
is the Moon and is dark and is death.

We are using the trigrams as a bridge between East and West.  
We go right to the source of Hegelian and Marxist dialectic, the
conflict of transcendental ideas in the dean of modern
philosophers, Immanuel Kant, and his Critique if Pure Reason.
The first conflict in the antimony of pure reason is the notion that
the world has a beginning and is limited in space and the notion
that it has no beginning and no limits.  The first idea we associate
with Yin and the Earth Trigram and the second with Yang and the
Heaven Trigram.  The first we see as the core of realism and the
second as the core of its romantic opposite.

The second notion is the idea that there are simple parts, atoms of
being from within awareness like the monads of Gottried Wilhelm
Von Leibnitz' Monadology, and the opposing idea that there are
no such simple parts and all things are complex.  The first idea we
associate with the simple isolation of the Mountain Trigram and
the second with the complex association of the Lake Trigram, the
first is pure impressionism and the second is pure

The third conflict is the thesis that there is a causality in freedom
and the antithesis that there is no freedom and everything is
deterministic, is predetermined to take place as it does.  The first
we associate with the Flame Trigram and the cubist and dada
temper, the second with Water Pit and the baroque.

The fourth conflict is the thesis that there is an absolutely
necessary being and the antithesis that there is none.  The first
we associate with the Wind Trigram and the idealistic and
classical tempers, and the second with the Thunder Trigram and
the practical and expressionistic tempers.

The first conflict is the mutant source and the phenotypic product.
the second is the genetically isolated species against the hybrid
gene pool. The third conflict is the openness of natural selection
and extinction against the closure of organized system feedback.  
The fourth conflict is the genetic adaptive peak, the genetic set
point against the potentially maladaptive expression.

Here are more flattened
octahedron of the kind that
show the relationships
between the trigrams of the I
Ching, the Chinese Book of
Changes and the functions
and lobes of the human
cerebrum, the personality
disorders, the functions and
personalities of the Greek
gods and goddesses, etc.