More Information on I Ching and Systems:
I or Yi, means "change" and Ching means scripture.  The I Ching is one a of book of
texts known as the Confucian scriptures/classics/canon that were used as basic texts
for the middle and upper classes of Imperial China, beginning with the first imperial
dynasty, the Han.  The I Ching involves writings that may date to the 12th century
BCE.

It was both a book of wisdom, of philosophy, of magic, of ethical wisdom, of divination.
It was assembled around sixty four hexigrams.  A hexigram is a stack of six lines.  
Each stack of six lines is made of two trigrams, a stack of three lines.  Each line is
either unbroken, a male line (power, creativity), or broken, a female line (receptivity).  
There is a statement made with each of the hexagrams that is said to be from King
Wen, founder of the Zhou dynasty, and comments about each of the six lines, the
comments are said to come from the Duke of Zhou (son of King Wen).   With the
comments and statements, there is an image, attributed to the great Chinese scholar
and philosopher Confucius (see The Living I Ching, Deng Ming-Dao, Harper, 2006,
preface).

Underneath the conflicting uses and interpretations that have been given to these
hexagrams and trigrams lies a deeper metaphysics that reflects some of the basic
lines of tension in the brain and the universe.  Traditionally, the trigrams have been
associated with six Chinese symbols: Heaven and Earth, Wind and Thunder, Flame
and Waterpit (rut or well full of water), Mountain and Lake.  Heaven is productive and
Earth is product.  Wind is gentle and refined and Thunder is loud and expressive.  
Flame drys things out and cuts them open.  Waterpit contains rivers that flow deep in
ruts.  Mountain stands off by itself, but lake reflects the world and sinks down.  In
natural cycles, Heaven is mutation and Earth is measured trait.  Wind is genetic set
point and Thunder is maladaptive trait expression.  Flame is the natural selection and
extinction that burn away the unfit.  Waterpit is the feedback mechanisms that channel
resources to maintain homeostasis.  Mountain is the genetic isolation and input and
analysis that holds up information to the adaptive peaks and their genetic set points
on the windy heights.  Lake is genetic recombination, runaway feedback, hybrization
with mutant genes that cause maladaptive expressions.  Thunder is those maladaptive
expressions, is emergence, is evolution as entropy.

So Heaven creates the patterns through mutation of basic code, genes.  Lake forms
pools of these genes and hybridizes, recombines them.  The resulting maladaptive
forms emerge in Thunder.  They die, become extinct, are pruned away in Flame.  
Except for those that survive by isolating, separating themselves from those that don't
through genetic isolation and speciation.   These enter into adaptive peaks in
Mountain.  Mountain takes data isolated through measurement, and input from
measuring processes, measuring phenotypic properties manifest in Earth.  Mountain
isolates, analyzes, segregates, preserves, refines and lifts this information up to high
adaptive peaks where Wind establishes set points, ideals, and preserves these set
points in Wood, a subdivision of Wind.  Wind takes clouds from Heaven.  By blowing
cold air on to them from Mountain peaks, it cause the water in them to condense as
rain.  Information from the set points, the thermostats that are the adaptive genes of  
Wind, and stored information in Wood, is used to control feedback mechanisms in
Waterpit, the rivers, groves, streams through which water moves collected from the
rain that falls out of Wind.  The feedback mechanisms of Waterpit maintain the
homeostasis, the stability of the systems that make up adapted organisms manifesting
adaptive properties and an adaptive phenotype in Earth.

But mutant genes, and maladaptive combinations of adaptive genes form in the waters
collected in the swampy parts of Lake.  From these out of control, run away feedback
systems, maladaptive forms express themselves in Thunder, only to be cut down by
Flame.

So the trigrams represent these systems changes that support Darwinian evolution
and emergence at all levels of organization.  There are three lines to a trigram.  They
represent the three polarities that form the sides of a cube, the corners of an
octahedron, the sides of a tetrahedron.  The bottom line of the trigram can be a long
male yang line symbolizing endless flux and the conservation of mass-energy.  It can
also be a broken line, a female yin line, symbolizing weightless infinitesimally refined
information and system and fixed rules, logic, mathematics, the mathematical basis of
mind.  The middle line of the trigram can be long and yang symbolizing the boundless
ONE whole, nirvana, brahman, the universe of universes.  It can also be yin and short,
yin and broken, symbolizing quantum mechanics and the realm of waves and particles.
The top line can be long and yang as immortal personal subjective time, the private
creative monad of here and now that makes information into mind and energy into
passion.  This same top line can be female and broken, it can be relativistic space and
time and the association of things within this public world.

The long yang lines of the Heaven trigram are the creative Brahma of the top line, the
preserving Vishnu of the middle line and the destructive Shiva flux of the bottom line,
the three persons of the Hindu trinity.  The Wind trigram turns the long top line into the
Pneuma, or soul, of the Neoplatonic trinity ("Shen" in Neoconfucian philosophy), the
long middle yang line into Hen-One of the Neoplatonic trinity ("Tao" of "Dao" in
Neoconfucian philosophy), and the broken yin bottom line into Nous-Mind-Logos
("Li" in Neoconfucian philosophy).  This is the metaphysical complement to the
magical supernatural subjective power of the Heaven trigram/trinity of Hindu gods.
Hen-One-Tao to Pneuma-Soul-Shen is the Father of the Christian trinity (Wind from
Heaven, or Spirit of Heaven) the Pneuma Soul-Shen to Nous-Mind-Logos (Word
Made Flesh --becoming Mountain) is the Son of the Christian trinity and the
Hen-One-Tao to Nous-Mind-Logos is the Holy Spirit of Christian theology (Wind
generating rain, rain falling on Waterpit, thus, Spirit entering the world).

Mountain, or the accumulated thoughts and perceptions and information of the brain
system, of mind made flesh, is governed by the old New Thought trinity of Shen or
Spirity or Pneuma or Soul as one long top yang line element, Law or Li or Logos or
Nous as the broken bottom line mirror of the law, or perception, or information
systems, and the broken middle line of the Quantum World as the Physical Body or
Ch'i as the world appearing in the mirror as the reflection of the creative Pneuma.

Finally, there is the trinity of Waterpit, of the top broken line of association, of the
legislative function, the public mind, the long yang middle line of the Hen One whole
that emerges from the ascending levels of organization of that public mind, and bottom
broken yin line of the Nous, the systems theory cosmic judicial (dharma to karma)
structure that supports those ascending levels of organization: Quantum, Particle,
Atom, Molecule, Cell, Organism, Tribe (Population), Biotic Community (City),
Ecosystem (Industrial System), Biosphere (Electronic Market Area), Planet
(Computers), Solar System (Robots), Star Clusters (Andriods and Cyborgs), Galaxies
(Demigods), Supergalaxies (Titans), Universes (Gods), thus, going from Quantum
Mechanics to the Budhisattva cosmic empire executive system of the high gods and
budhisattvas.  

All other trinities are shadows, reflections of these four.  The above is also Buddha
(cosmic executive system buddhimind one of all mind fused with Brahman Nirvana
Hen), Dharma (judicial function of cosmic systems theory levels of organization law
through which any action, karma, judges it self by the moral law of attraction, reap as
you sow generating your astrology and your cycle of birth and rebirth), and Sanga,
public association of the faithful as legislators of the public faith keepers of the public
record, scriptures, tripitaka, etc..

The Hexagrams are 64 sets of trigrams combined in pairs.  The top trigram represents
the outer aspect of the pair and the bottom trigram represents the inner.  There are 8
hexagrams in which the bottom trigram is the same as the top, 8 more where each of
the 8 basic trigrams is paired with its opposite.  12 hexagrams move across the pole at
the faces of the cube, move across the six poles of the three polarities, the three line
possibilities of the trigrams: long top line, broken top line, long middle line, broken
middle line, long bottom line, broken bottom line: thus, private to public, whole to part,
energy to information. 12 more reverse the patterns above.  12 hexagrams move
across the edges of the octahedron, cube from trigram face-corner to trigram face-
corner of cube octahedron.  12 more move across in reverse.  This adds up to 64
hexagrams in all.

In "Process and Reality," Alfred North Whitehead (Macmillan, 1929, Free Press, 1978)
summarizes his ideas about what "God" is.  He describes God as the fulfillment of a
series of oppositions not unlike those described by the trigrams of the I Ching.  Among
the oppositions that Whitehead presents are multiple freedom (Flame Trigram) to
harmony (Water-Pit), discordant multiplicity (Heaven) to actuality (Earth),  
It is important to note that the
system we are developing here
may look to be very
metaphysical and theological
but that is not our point.  We
are not seeking truth.  We are
looking to discover the ways
that our social organizations
and brains order what they
believe to be the truth.  Thus,
the patterns in the trigrams
may reflect nothing more than
the order of the brain, its
processes and structures.  A
long yang top line may be
simply the Frontal Lobes of the
anterior cerebrum exerting
executive influence over the
broken top yin line association
areas in the posterior lobes of
the cerebrum.  A long yang
middle line may be an
emphasis on the mystical right
hemisphere of the cerebrum
and a broken middle yin line,
just an emphasis on the more
fact focused left hemisphere of
the cerebrum.  Finally, the
long yang bottom line may be
a focus on some of the energy
systems of the brain,
autonomic, parasympathetic,
sympathetic nerves, and the
broken yin bottom line a focus
on information systems,
hippocampus, striated bodies,
cerebellum, basal ganglia.

In a similar fashion, Heaven
and Earth are Eric Fromm's
productive orientation
differentiated between
utilitarian and aboriginal.  
Flame is the exploitative
orientation and Waterpit the
receptive.  Thunder is
marketing and Wind is
hoarding.  Lake is the
recombining aspect of the
receptive and Earth the
utilitarian.  Mountain is the
analytic and segregating
interface (opposite of Lake's
recombining)  between
exploitative Flame,
receptive-productive utilitarian
Earth, and the hoarding of
moisture in the mists and
clouds generated by Wind.)

To develop the metaphor
further, Heaven supplies vast
amounts of water that Flame
exploits, dries up and
evaporates. Mountain cools
this water vapor and allows it to
join the clouds hoarded by the
Wind.  Wind releases water
from its hoards in rain.
Waterpit, rivers, streams
receive the rain and channel it
to productive uses in Earth, or
isolate it till it emerges in
hidden Mountain springs.  
Some of the water runs into
Lake. Lake receives it, holds it
an combines it with impure
water from other sources.  The
result can be noxious
expressions such as swamp
gas. These can explode in
Thunder and Fire.  This realm
of loud explosions, of
Lightning and Thunder is the
realm of the marketing
orientation. It is vulgar and
expressionistic, just as Wind is
refined and classical.

If Wind is classical, Mountain
is the isolated impressionistic
artist and Lake is her fashion
oriented post-impressionistic
opposite.  Mountain is the
non-conforming early
impressionist and Lake is the
conforming post-impressionist.
Just so Waterpit is the baroque
artist who belongs to an
imperial, a system like that of
Louis XIV, or like those of
Imperial China.  But, Flame is
the dada, the cubist with habits
that have dried up, been
burned, exploited by war and
chaos.  Heaven is the romantic
and surrealist and subjective
and Earth is her utilitarian and  
objective, realistic opposite.

Heaven is magic, Wind is
metaphysics, Earth is sciene,
Thunder is business.  Mountain
is philosophy and Lake is
literature, Flame is art and
Waterpit is government.

Heaven is Hinduism and
Aboriginal magic. Wind is
Neoplatonism and Christianity,
Earth is Materialism, Thunder
is Hedonism.  Waterpit is
Astrology and Islam, Lake is
Buddhism and Taoism,
Mountain is Skepticism and
Flame is Existentialism and
Zen.

Heaven is schizotypal, Earth is
dependent, Wind is paranoid,
Thunder is histrionic, Mountain
is narcissistic, Lake is avoidant,
Waterpit is compulsive, Flame
is antisocial,