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The third page describes ancient Chinese system "Tai Xuan Jing" or "The Canon of Supreme Mystery" which has the nonlinear arrangement of tridigrams in the magic square that differs from the linear arrangement according to which tridigrams correspond with numbers of Pythagorean numerology. |
The book of Great Secret or the Canon of Supreme Mystery (Tai Xuan Jing or
Tai Xuan Ching) was created by Confucian Yang Xiong about two thousand years
back as imitation of the ancient Chinese Book of Changes I Ching (Yijing) and
adaptation of nine numbers of decimal system of calculation according to
traditional Chinese symbols of the canon I Ching. Difference of the Book of
Supreme Mystery Tai Xuan Jing and the Book of Changes I Ching consists in a
difference of symbols which make logic structure. Namely the logic structure is
formed by hexagrams in the book I Ching, and the logic structure is formed by tritetragrams
in the book Tai Xuan Jing, that specifies different philosophical senses which
are incorporated in two books.
The world consists of two opposite global beginnings Yang and Yin according to
the canon of changes I Ching, and according to the canon Tai Xuan Jing in the
world there is a beginning intermediate between Yang /Yin and accordingly the
world has the ternary device. Philosophical distinctions of two books consist in
it and also there is a reason because of which the Book of Supreme Mystery Tai
Xuan Jing was less well-known in ancient China rather than the Books of Changes
I Ching as traditional philosophical and religious concepts in ancient China
were dual that denied terminality of the global beginnings. That is symbols of
Tai Xuan Jing are tritetragrams which have lines of three types and consequently
symbolize three world beginnings as against hexagrams in the book I Ching which
have lines of two types and consequently symbolize two world beginnings.
It is possible to assume that mathematical principles of the system Tai Xuan
Jing were taken by Confucian Yang Xiong from philosophy of ancient India where tritetragrams
were not known but there were nine numbers which are comparable to symbols of
Tai Xuan Jing, namely are comparable to nine tridigrams which form eighty one tritetragrams
(9x9=81), that is shown on charts:
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Red color shows serial numbers of tridigrams in the
Book of Supreme Mystery Tai Xuan Jing, and dark color shows numbers of
the magic square. The linear arrangement of tridigrams in cells of the magic square is shown at the left, and the nonlinear arrangement is shown at the right. The nonlinear arrangement of tridigrams turns out as a result of rearrangement that grey arrows specify on the right chart. Namely tridigrams with serial numbers 2 and 8, and also 4 and 6 are interchanged the position that forms the nonlinear arrangement. |
According to the linear arrangement and the nonlinear arrangement there are
different ratio of tridigrams with numbers of the magic square, namely there are
different values which correspond to tridigrams in the nonlinear system Tai Xuan
Jing in the Book of Supreme Mystery where values of numbers correspond with
images of the Chinese philosophy, and in the linear system of Pythagorean
numerology where values of numbers correspond with images of gods of the Greek
mythology.
It is necessary to remind that linear numbers are represented on numerical
cards by white color in dark circles, and nonlinear numbers are represented by
dark color.
Below there are values and serial numbers of tridigrams in the text of Tai Xuan
Jing (which are specified by red numbers), and also there are values of tridigrams
appropriate to images of gods in the Greek mythology, and besides there are
conformity with numerological numbers according to the linear and nonlinear
arrangements of tridigrams in cells of the magic square.
1
- well-being 6/6.
Corresponds to number 6 according to the linear arrangement and according to the
nonlinear arrangement.
Value of this tridigram in the text of the Supreme Mystery Tai Xuan Jing is
comparable to value in a context of Pythagorean numerology as to number 6 there
correspond the Supreme gods of Greek mythology Zeus and Demeter who personify
well-being and prosperity of the world.
2
- offence or fault 1/9.
Corresponds to number 1 according to the linear arrangement and number 9
according to the nonlinear arrangement.
Number 1 in Pythagorean numerology corresponds with mythological image of Ares
who is the aggressive and self-satisfied god and consequently is the reason of
events which are caused by aggression that can cause feeling of fault or
accusation from other gods. Therefore value of this tridigram in the text of the
Supreme Mystery Tai Xuan Jing is comparable to value in a context of Pythagorean
numerology.
3
- kind presage (good augury)
8/8.
Corresponds to number 8 according to the linear arrangement and according to the
nonlinear arrangement.
Value of this tridigram in the text of the Supreme Mystery Tai Xuan Jing is
comparable to value in a context of Pythagorean numerology as to number 8 there
corresponds mythological image of Apollo who owns the Oracle at Delphi (Delphic
Oracle) and consequently is a source of presages and predictions.
4
- regret 7/3.
Corresponds to number 7 according to the linear arrangement and number 3
according to the nonlinear arrangement.
Number 7 in Pythagorean numerology corresponds with mythological image of
Prometheus who counteracts the world order of the Supreme Olympic gods that can
cause a regret as Prometheus is chained to a rock in punishment for
counteraction to will of gods. And also number 7 corresponds with mythological
image of Hephaestus who is thrown on the ground by the Supreme Olympic gods and
as a result Hephaestus is the lame god that can cause a regret. Therefore value
of this tridigram in the text of the Supreme Mystery Tai Xuan Jing is comparable
to value in a context of Pythagorean numerology.
5
- neutrality and fairness 5/5.
Corresponds to number 5 according to the linear arrangement and according to the
nonlinear arrangement.
Value of this tridigram in the text of the Supreme Mystery Tai Xuan Jing is
comparable to value in a context of Pythagorean numerology as to number 5 there
corresponds the mythological image of Athena who is the central and neutral
figure in hierarchy of Olympic gods, namely Athena is the fair and wise goddess
that determines independence of the contradictory (dual) beginnings of the
world.
This tridigram occupies middle position
between two opposite poles in the sequence of Tai Xuan Jing and consequently symbolizes the
neutrality.
6
- repentance 3/7.
Corresponds to number 3 according to the linear arrangement and number 7
according to the nonlinear arrangement.
Number 3 in Pythagorean numerology corresponds with mythological image of Hermes
who is a conductor of souls in the empire of death where the person realizes the
last mistakes that can cause repentance. Therefore value of this tridigram in
the text of the Supreme Mystery Tai Xuan Jing is comparable to value in a
context of Pythagorean numerology.
7
- natural disaster 2/2.
Corresponds to number 2 according to the linear arrangement and according to the
nonlinear arrangement.
Value of this tridigram in the text of the Supreme Mystery Tai Xuan Jing is
comparable to value in a context of Pythagorean numerology as to number 2 there
correspond mythological images of Artemis and Hecate who personify
uncontrollable and savage forces of a nature.
8
- happiness and good luck 9/1.
Corresponds to number 9 according to the linear arrangement and number 1
according to the nonlinear arrangement.
Number 9 in Pythagorean numerology corresponds with the mythological image of
Aphrodite who is the goddess of love and she has beauty that can cause happiness
and good luck. Therefore value of this tridigram in the text of the Supreme
Mystery Tai Xuan Jing is comparable to value in a context of Pythagorean
numerology.
9
- misfortune and evil (angry)
4/4.
Corresponds to number 4 according to the linear arrangement and according to the
nonlinear arrangement.
Number 4 in Pythagorean numerology corresponds with mythological image of Hera
who is not the malicious goddess, but nevertheless she is the reason of
misfortunes for other gods in that case when acts of gods contradict her
representations about the world order. Namely the Hera is not personification of
evil but she is the zealous goddess and consequently her image can be correlated
to value of this tridigram in the text of the Supreme Mystery Tai Xuan Jing.
In the sequence of Tai Xuan Jing the ninth tridigram is last and means evil as
is opposite for the first tridigram which means well-being and is on an opposite
pole. Namely the sequence of symbols Tai Xuan Jing symbolizes struggle of two
opposite world beginnings which associate with dual antagonism of good and evil
that is traditional representation for the Chinese philosophy. But also in the
sequence of Tai Xuan Jing there is a middle symbol or the fifth tridigram which
means the neutral attitude to the polar world beginnings, or means connection of
the opposite world beginnings that is not traditional for the Chinese
philosophy, and in particular it is not traditional for dual system of symbols
in the canon of changes I Ching though exists in system of symbols in the Book
of Supreme Mystery Tai Xuan Jing.
Namely in the sequence of Tai Xuan Jing the initial tridigram has two
indivisible lines and symbolizes kindness, and the last tridigram has two triple
lines and symbolizes evil, but also there is the central tridigram which has two
dual lines and symbolizes the neutral attitude to good and evil. Therefore
tridigrams have the nonlinear arrangement in cells of the magic square in the
system Tai Xuan Jing as the antagonism of good and evil cannot be compared to
the linear arrangement of tridigrams, and in essence the antagonism of good and
evil cannot be correlated to numbers of the magic square the same as numbers of
Pythagorean numerology correspond with numbers of the magic square. As there are
different systems of numbers in numerology which symbolize the different
phenomena and processes of world around.
The nonlinear arrangement of tridigrams consists that even and odd numerological
numbers in structure of the magic square correspond with tridigrams in which
indivisible and triple lines form triangles, that is shown on the following
charts:
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Triangles of the top lines are shown at the left,
namely red color shows the triangle of indivisible lines and green color
shows the triangle of triple lines on the top positions in tridigrams. Triangles of the bottom lines are shown on the right, namely red color shows the triangle of indivisible lines and green color shows the triangle of triple lines on the bottom positions in tridigrams. |
The shown triangles are key in the nonlinear arrangement of tridigrams,
namely triangles are necessary that tridigrams could symbolize antagonism of
good and evil in structure of the magic square, that differs from the linear
arrangement according to which tridigrams correspond with numbers of Pythagorean
numerology.
Two systems of tridigrams have different philosophical values that assumes
differential application of two systems for description of the phenomena and
processes which have linear and nonlinear parameters. In particular the
nonlinear system can be applied to the description of psychological
contradictions which are comparable to contradictions of good and evil, and have
nonlinear parameters, and the linear system can be applied to the description of
growth and weight of a human body which are linear parameters of people and
gods. Namely if to accept a condition that indivisible lines symbolize high
growth and massive weight of a human body, dual lines symbolize average growth
and average weight of a human body, triple lines symbolize low growth and small
weight of a human body, and also lines on the top positions symbolize growth and
lines on the bottom positions symbolize weight of a human body, then according
to the linear arrangement of tridigrams within the magic square there is the
following anthropometrical chart:
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- low growth and average weight
of a human body are comparable to number 9 and mythological image of the
Aphrodite; - low growth and massive human
body are comparable to number 2 and mythological images of Artemis or Hecate; - average growth and massive
human body are comparable to number 7 and mythological images of Prometheus or
Hephaestus; - low growth and small weight
of a human body are comparable to number 4 and mythological images of Hera or
Leto; - average growth and average
weight of a human body are comparable to number 5 and the mythological image of
Athena; - high growth and massive human
body are comparable to number 6 and mythological images of Zeus or Demeter; - average growth and small
weight of a human body are comparable to number 3 and the mythological image of
Hermes; - high growth and small weight
of a human body are comparable to number 8 and mythological images of Apollo or
Dionysus; - high growth and average
weight of a human body are comparable to number 1 and the mythological image of
Ares. Look the additional information on proportions of a human body and types of constitutions, and also the information on comparison of a human body with symbols of I Ching on pages of other site: www.labyrinthgallery.64g.ru/const/const8en.htm. |
It is necessary to tell that in ancient China, Greece, India there were known
different systems of numerological numbers, and in essence in different cultures
there were known different algorithms according to which numbers correspond with
cells of the magic square, and consequently it is considered that there are
distinctions between Chinese numerology and Indian numerology, or between
Pythagorean numerology and others numerological systems though such opinion is
incorrect. As actually there is one magic square of numbers, and different
numerological systems are derivatives, that is distinctions consist in different
ratio of numbers with cells of the magic square and in the phenomena which
describe by means of numbers in a context of those or others numerological
systems.
Look the detailed information on linear and nonlinear systems of numerological
numbers which are known in different cultures, and in particular the
information on Chinese magic square Lo Shu or the information about Indian
numerology, in other sections of this site.
And also look magic numerical cards and the magic numerical board, submitted on
pages of this site section, where the principle of association for linear
and nonlinear systems of numbers is realized, and in essence the principle of connection for
different numerological systems is realized.
The following page considers methods for calculations of time which can be applied in numerology. And in particular describes the calendar system which is known in the Book of Supreme Mystery Tai Xuan Jing and is similar to offered system of magic numerical cards but differs by algorithm according to which tritetragrams are organized. And also the following page describes the ancient Egyptian calendar of Decans which allows to correlate movement of heavenly bodies to numbers in numerology.
