Page 3. 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 system Tai Xuan Jing and numerology.Canon of Supreme Mystery and the magic square of numbers.

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:

 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:

 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:

 - 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.

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