Bagua

The Bagua (Chinese: 八卦; pinyin: bāguà; lit. 'eight symbols'), or Pa Kua, are eight trigrams used in Taoist cosmology to represent the fundamental principles of reality, seen as a range of eight interrelated concepts. Each consists of three lines, each line either "broken" or "unbroken," respectively representing yin or yang. Due to their tripartite structure, they are often referred to as "trigrams" in English.

The trigrams are related to Taiji philosophy, Taijiquan and the Wu Xing, or "five elements".^[1] The relationships between the trigrams are represented in two arrangements, the Primordial (先天八卦), "Earlier Heaven"^[2] or "Fu Xi" bagua (伏羲八卦), and the Manifested (後天八卦), "Later Heaven,"^[2] or "King Wen" bagua. The trigrams have correspondences in astronomy, astrology, geography, geomancy, anatomy, the family, and elsewhere.^[3]^[4]

The ancient Chinese classic, I Ching (Pinyin: Yi Jing), consists of the 64 pairwise permutations of trigrams, referred to as "hexagrams", along with commentary on each one.

Trigrams

八卦 Bāguà—The eight trigrams
Trigram Lines	乾 Qián ☰	兌 Duì ☱	離 Lí ☲	震 Zhèn ☳	(S)	巽 Xùn ☴	坎 Kǎn ☵	艮 Gèn ☶	坤 Kūn ☷
Nature	Heaven/Sky	Lake/Marsh	Fire	Thunder	(S)	Wind	Water	Mountain	Earth
Chinese Name	天 Tiān	澤(泽) Zé	火 Huǒ	雷 Léi	(S)	風(风) Fēng	水 Shuǐ	山 Shān	地 Dì
Ba Xian	Han Xiang Zi	Zhuang Li Quan	Lü Dongbin	Cao Guo Jiu	(S)	He Xian Gu	Li Tie Guai	Zhang Guolao	Lan Cai He
Personality	Philosophy	Holy Marry-Maker	Leader	Emperor	(S)	Tao Yin	Pilgrim	Drummer	Emotion
Ba Mai^[5]	Du Mai	Yin Wei Mai	Chong Mai	Yang Wei Mai	Zhong Mai	Yin Qiao Mai	Dai Mai	Yang Qiao Mai	Ren Mai
Open Point Channel	Xiao Chang	Xin Bao	Pi	San Jiao	Bai Hui (S)^[6] Huei Yin	Shen	Dan	Pang Guang	Fei
Baduanjin	两手托天理三焦 Liangshou tuo tian li sanjiao	左右开弓似射雕 Zuoyou kai gong si she diao	调理脾胃须单举 Tiaoli piwei xu dan ju	攒拳怒目增气力 Zan quan numu zeng qili	(S)	两手攀足固肾腰 Liangshou pan zu gu shen yao	摇头摆尾去心火 Yao tou bai wei qu xinhuo	五劳七伤向后瞧 Wulaoqishang xianghou qiao	背后七颠百病消 Beihou cidian baibing xiao
Feng Shui Numbers	9	4	3	2	5 (Wu Xing)	8	7	6	1
Chakra	Sahasrara	Ajna	Anahata	Vishuddha	(S)	Svadhishthana	Manipura	Muladhara	Bindu

Relation to other principles

There are two possible sources of bagua. The first is from traditional Yin and Yang philosophy. This is explained by Fuxi in the following way:

無極生有極、有極是太極、
太極生兩儀、即陰陽;
兩儀生四象: 即少陰、太陰、少陽、太陽、
四象演八卦、八八六十四卦

Wújí shēng yǒu jí, yǒu jí shì tàijí
Tàijí shēng liǎngyí jí yīnyáng
Liǎngyí shēng sìxiàng: jí shǎo yīn, tàiyīn, shǎo yáng, tàiyang
Sìxiàng yǎn bāguà bābāliù shísì guà

The Limitless (無極; wuji) produces the delimited (有極; youji), and this demarcation is equivalent to the Absolute (太極; taiji).
The Taiji (the two opposing forces in embryonic form) produces two forms, named yin-yang (陰陽) which are called Liangyi (the manifested opposing forces).
These two forms produce four phenomena: named lesser yin (少陰, shaoyin), greater yin (太陰; taiyin, which also refers to the Moon), lesser yang (少陽, shaoyang), and greater yang (太陽; taiyang, which also refers to the Sun).
The four phenomena (四象; Sìxiàng) act on the eight trigrams (八卦; Bagua).
Eight 'eights' results in sixty-four hexagrams.

Another possible source of bagua is the following, attributed to King Wen of Zhou Dynasty: "When the world began, there was heaven and earth. Heaven mated with the earth and gave birth to everything in the world. Heaven is Qian-gua, and the Earth is Kun-gua. The remaining six guas are their sons and daughters".

The trigrams are related to the five elements of Wu Xing, used by Feng Shui practitioners and in Traditional Chinese Medicine. Those five elements are Water, Wood, Fire, Earth and Metal. The Water (Kan) and Fire (Li) trigrams correspond directly with the Water and Fire elements. The element of Earth corresponds with both the trigrams of Earth (Kun) and Mountain (Gen). The element of Wood corresponds with the trigrams of Wind (Xun) (as a gentle but inexorable force that can erode and penetrate stone) and Thunder (Zhen). The element of Metal corresponds with the trigrams of Heaven (Qian) and Lake (Dui).

There are eight possible combinations to render the various trigrams (八卦 bāguà):

	Trigram Figure	possible Binary Value	Name	Translation: Wilhelm^[7]	Image in Nature (pp.l-li)	Direction (p. 269)	Family Relationship (p. 274)	Body Part (p. 274)	Attribute (p. 273)	Stage/ State (pp.l-li)	Animal (p. 273)
1	☰	111	乾 qián	the Creative, Force	heaven, sky 天	northwest	father	head	strong	creative	馬 horse
2	☱	110	兌 duì	the Joyous, Open	lake, marsh 澤	west	third daughter	mouth	pleasure	tranquil (complete devotion)	羊 sheep, goat
3	☲	101	離 lí	the Clinging, Radiance	fire 火	south	second daughter	eye	light-giving, dependence	clinging, clarity, adaptable	雉 pheasant
4	☳	100	震 zhèn	the Arousing, Shake	thunder 雷	east	first son	foot	inciting movement	initiative	龍 dragon
5	☴	011	巽 xùn	the Gentle, Ground	wind 風	southeast	first daughter	thigh	penetrating	gentle entrance	雞 fowl
6	☵	010	坎 kǎn	the Abysmal, Gorge	water 水	north	second son	ear	dangerous	in-motion	豕 pig
7	☶	001	艮 gèn	Keeping Still, Bound	mountain 山	northeast	third son	hand	resting, stand-still	completion	狗 wolf, dog
8	☷	000	坤 kūn	the Receptive, Field	earth 地	southwest	mother (consort)	belly	devoted, yielding	receptive	牛 cow

Hexagram lookup table

Upper → Lower ↓	乾 Qián Heaven	坤 Kūn Earth	震 Zhèn Thunder	坎 Kǎn Water	艮 Gèn Mountain	巽 Xùn Wind	離 Lí Flame	兌 Duì Lake
乾 Qián Heaven	01 Force	11 Pervading	34 Great Invigorating	05 Attending	26 Great Accumulating	09 Small Harvest	14 Great Possessing	43 Displacement
坤 Kūn Earth	12 Obstruction	02 Field	16 Providing-For	08 Grouping	23 Stripping	20 Viewing	35 Prospering	45 Clustering
震 Zhèn Thunder	25 Innocence	24 Returning	51 Shake	03 Sprouting	27 Swallowing	42 Augmenting	21 Gnawing Bite	17 Following
坎 Kǎn Water	06 Arguing	07 Leading	40 Deliverance	29 Gorge	04 Enveloping	59 Dispersing	64 Before Completion	47 Confining
艮 Gèn Mountain	33 Retiring	15 Humbling	62 Small Exceeding	39 Limping	52 Bound	53 Infiltrating	56 Sojourning	31 Conjoining
巽 Xùn Wind	44 Coupling	46 Ascending	32 Persevering	48 Welling	18 Correcting	57 Ground	50 Holding	28 Great Exceeding
離 Lí Flame	13 Concording People	36 Intelligence Hidden	55 Abounding	63 Already Fording	22 Adorning	37 Dwelling People	30 Radiance	49 Skinning
兌 Duì Lake	10 Treading	19 Nearing	54 Converting the Maiden	60 Articulating	41 Diminishing	61 Inner Truth	38 Polarising	58 Open

Fu Xi "Earlier Heaven"

卦名 Name	自然 Nature	季节 Season	性情 Personality	家族 Family	方位 Direction	意義 Meaning
乾 Qián	天 Sky (Heaven)	Summer	Creative	父 Father	南 South	Expansive energy, the sky. For further information, see tiān.
巽 Xùn	風 Wind	Summer	Gentle	長女 Eldest Daughter	西南 Southwest	Gentle penetration, flexibility.
坎 Kǎn	水 Water	Autumn	Abysmal	中男 Middle Son	西 West	Danger, rapid rivers, the abyss, the moon.
艮 Gèn	山 Mountain	Autumn	Still	少男 Youngest Son	西北 Northwest	Stillness, immovability.
坤 Kūn	地 Earth	Winter	Receptive	母 Mother	北 North	Receptive energy, that which yields. For further information, see dì.
震 Zhèn	雷 Thunder	Winter	Arousing	長男 Eldest Son	東北 Northeast	Excitation, revolution, division.
離 Lí	火 Fire	Spring	Clinging	中女 Middle Daughter	東 East	Rapid movement, radiance, the sun.
兌 Duì	澤 Lake	Spring	Joyous	少女 Youngest Daughter	東南 Southeast	Joy, satisfaction, stagnation.

King Wen "Later Heaven"

卦名 Name	自然 Nature	季节 Season	性情 Personality	家族 Family	方位 Direction	意義 Meaning
離 Li	火 Fire	Summer	Clinging	中女 Middle Daughter	南 South	Rapid movement, radiance, the sun.
坤 Kun	地 Earth	Summer	Receptive	母 Mother	西南 Southwest	Receptive energy, that which yields.
兌 Dui	澤 Lake	Autumn	Joyous	少女 Youngest Daughter	西 West	Joy, satisfaction, stagnation.
乾 Qian	天 Heaven	Autumn	Creative	父 Father	西北 Northwest	Expansive energy, the sky.
坎 Kan	水 Water	Winter	Abysmal	中男 Middle Son	北 North	Danger, rapid rivers, the abyss, the moon.
艮 Gen	山 Mountain	Winter	Still	少男 Youngest Son	東北 Northeast	Stillness, immovability.
震 Zhen	雷 Thunder	Spring	Arousing	長男 Eldest Son	東 East	Excitation, revolution, division.
巽 Xun	風 Wind	Spring	Gentle	長女 Eldest Daughter	東南 Southeast	Gentle penetration, flexibility.

Yellow River Map

卦名 Name	節氣 Solar Term	屬性 Elements	器官 Organs	方位 Direction	顏色 Color	味道 Taste	星相 Constellations	體液 Humorae	二進制 Binary
巽	Winter Solstice 冬至	陽火(Fire)	腎 Kidneys	北 North	丹 Red	鹹 Salty	虛(Aquarius)	血 Blood	011
坎	Start of Winter 立冬	陰火(Fire)	腸 Intestines	西北 North West	洋紅 Magenta	鹹 Salty	斗(Sagittarius)	血 Blood	010
兌	Autumn Equinox 秋分	陰水(Water)	肝 Liver	西 West	藍 Blue	苦 Bitter	房(Scorpio)	津 Body Liquid	110
乾	Start of Autumn 立秋	陽水(Water)	膽 Gallbladder	西南 South West	黑 Black	苦 Bitter	角(Virgo)	津 Body Liquid	111
震	Summer Solstice 夏至	陰木(Wood)	肺 Lungs	南 South	青 Cyan	辛 Spicy	星(Leo)	氣 Air	100
離	Start of Summer 立夏	陽木(Wood)	心 Heart	東南 South East	綠 Green	辛 Spicy	井(Gemini)	氣 Air	101
艮	Spring Equinox 春分	陽金(Metal)	脾 Spleen	東 East	黃 Yellow	酸 Sour	昴(Taurus)	精 Essence	001
坤	Start of Spring 立春	陰金(Metal)	胃 Stomach	東北 North East	白 White	酸 Sour	奎(Pisces)	精 Essence	000

生(Generative),剋(Destructive)

火生水,水生木,木生金,金生火

火剋金,金剋木,木剋水,水剋火

Nine Halls Diagram

卦名 Name	節氣 Solar Term	屬性 Elements	家族 Family	方位 Direction	顏色 Color	脈搏 Pulse	二進制 Binary	四馬與治療法 Four horses &Therapy
乾	Winter Solstice 冬至	太陽陽水(Water)	父 Father	北 North	黑 Black	沉 Deep	111	11太陽,寒者熱之00
兌	Start of Winter 立冬	太陽陰水(Water)	長女 Eldest Daughter	西北 North West	藍 Blue	沉 Deep	110	11太陽,寒者熱之00
離	Autumn Equinox 秋分	少陽陽木(Wood)	中男 Middle Son	西 West	綠 Green	細 Small	101	10少陽,涼者溫之01
震	Start of Autumn 立秋	少陽陰木(Wood)	少女 Youngest Daughter	西南 South West	青 Cyan	細 Small	100	10少陽,涼者溫之01
坤	Summer Solstice 夏至	太陰陰金(Metal)	母 Mother	南 South	白 White	浮 Float	000	00太陰,熱者寒之11
艮	Start of Summer 立夏	太陰陽金(Metal)	長男 Eldest Son	東南 South East	黃 Yellow	浮 Float	001	00太陰,熱者寒之11
坎	Spring Equinox 春分	少陰陰火(Fire)	中女 Middle Daughter	東 East	洋紅 Magenta	大 Big	010	01少陰,溫者涼之10
巽	Start of Spring 立春	少陰陽火(Fire)	少男 Youngest Son	東北 North East	丹 Red	大 Big	011	01少陰,溫者涼之10

生(Generative),剋(Destructive)

水生木,木生金,金生火,火生水

水剋火,火剋金,金剋木,木剋水

Bagua used in Feng Shui

The Bagua is an essential tool in the majority of Feng Shui schools. The Bagua used in Feng shui can appear in two different versions: the Earlier Heaven Bagua, used for burial sites, and the Later Heaven Bagua, used for the residences.

Xiantian Bagua

In Xiantian Bagua, also known as Fu Xi Bagua or Earlier Heaven Bagua, the Heaven is in the higher part and the Earth is in the lower part. The trigram Qian (Heaven) is at the top, the trigram Kun (Earth) is at the bottom (in the past, the South was located at the top in Chinese maps). The trigram Li (Fire) is located on the left and opposite to it is the trigram Kan (Water). Zhen (Thunder) and Xun (Wind) form another pair, while being one opposite the other, the first on the bottom left next to Li while the second is next to Qian on the top right of the Bagua. Gen (Mountain) and Dui (Lake) form the last pair, one opposite the other, both in balance and harmony. The adjustment of the trigrams is symmetrical by forming exact contrary pairs. They symbolize the opposite forces of Yin and Yang and represent an ideal state, when everything is in balance.

Houtian Bagua

The sequence of the trigrams in Houtian Bagua, also known as the Bagua of King Wen or Later Heaven Bagua, describes the patterns of the environmental changes. Kan is placed downwards and Li at the top, Zhen in the East and Dui in the West. Contrary to the Earlier Heaven Bagua, this one is a dynamic Bagua where energies and the aspects of each trigram flow towards the following. It is the sequence used by the Luo Pan compass which is used in Feng Shui to analyze the movement of the Qi that affects us.

Bagua of the eight aspirations

Feng shui was made very popular in the Occident thanks to the Bagua of the eight aspirations. Each trigram corresponds to an aspect of life which, in its turn, corresponds to one of the cardinal directions. Applying feng shui using the Bagua of the eight aspirations made it possible to simplify feng shui and to bring it within the reach of everyone. The Masters of traditional feng shui call it Neo Feng Shui, for its simplicity, because it does not take into account the forms of the landscape or the temporal influence or the annual cycles. The Bagua of the eight aspirations is divided into two branches: the first, which uses the compass and cardinal directions, and the second, which uses the Bagua by using the main door. It is clear that, not taking into account the cardinal directions, the second is even more simplified.

Bagua map

A bagua map is a tool used in modern forms of feng shui to map a room or location and see how the different sections correspond to different aspects in one's life. These sections are believed to relate to every area or aspect of life and are divided into such categories as: fame, relationships/marriage, children/creativity, helpful people/travel, career, inner knowledge, family/ancestors/health, and wealth/blessings.

In this system, the map is intended to be used over the land, one's home, office or desk to find areas lacking good chi, and to show where there are negative or missing spaces that may need rectifying or enhancing in life or the environment.

For example, if the bagua grid is placed over the entire house plan and it shows the toilet, bathroom, laundry, or kitchen in the wealth/blessings area it would be considered that the money coming into that particular environment would disappear very fast, as if to be 'going down the drain.'

A Tibetan "Mystic Tablet" containing the Eight Trigrams on top of a large tortoise (presumably, alluding to the animal that presented them to Fu Xi), along with the 12 signs of Chinese zodiac, and a smaller tortoise carrying the Lo Shu Square on its shell

References

^ CHEN, Xin (tr. Alex Golstein). The Illustrated Canon of Chen Family Taijiquan, INBI Matrix Pty Ltd, 2007. page 11. (accessed on Scribd.com, December 14, 2009.)
^ ^a ^b Wilhelm, Richard (1950). The I Ching or Book of Changes. translated by Cary F. Baynes, forward by C. G. Jung, preface to 3rd ed. by Hellmut Wilhelm (1967). Princeton, NJ: Princeton University Press. pp. 266, 269. ISBN 069109750X.
^ TSUEI, Wei. Roots of Chinese culture and medicine Chinese Culture Books Co., 1989.
^ ZONG, Xiao-Fan and Liscum, Gary. Chinese Medical Palmistry: Your Health in Your Hand, Blue Poppy Press, 1999.
^ https://theory.yinyanghouse.com/acupuncturepoints/theory_ev
^ http://www.thedaobums.com/topic/33124-sushumna-channel/page-2
^ Wilhelm, R. & Baynes, C., (1967): "The I Ching or Book of Changes", With foreword by Carl Jung, Introduction, Bollingen Series XIX, Princeton University Press, (1st ed. 1950)

External links

[1] CHEN, Xin (tr. Alex Golstein). The Illustrated Canon of Chen Family Taijiquan, INBI Matrix Pty Ltd, 2007. page 11. (accessed on Scribd.com, December 14, 2009.)

[wilhelm-2] Wilhelm, Richard (1950). The I Ching or Book of Changes. translated by Cary F. Baynes, forward by C. G. Jung, preface to 3rd ed. by Hellmut Wilhelm (1967). Princeton, NJ: Princeton University Press. pp. 266, 269. ISBN 069109750X.

[3] TSUEI, Wei. Roots of Chinese culture and medicine Chinese Culture Books Co., 1989.

[4] ZONG, Xiao-Fan and Liscum, Gary. Chinese Medical Palmistry: Your Health in Your Hand, Blue Poppy Press, 1999.

[5] ttps://theory.yinyanghouse.com/acupuncturepoints/theory_ev

[6] ttp://www.thedaobums.com/topic/33124-sushumna-channel/page-2

[7] Wilhelm, R. & Baynes, C., (1967): "The I Ching or Book of Changes", With foreword by Carl Jung, Introduction, Bollingen Series XIX, Princeton University Press, (1st ed. 1950)

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