Contrastación de hipótesis

i 6 ♦ Di a g r a m o f d i r e c t i n t e r c o u r s e a n d i n v e r s i o n o ft h e T W O E N D F I G U R E S I N T H E E I G H T C H A M B E R S

According to arrangement o f Fu Xi, heaven and earth, water and fire are placed in the four cardinal directions and are therefore compatible.

Two figures at the end o f each Cham ber are mutually inversed.

Heaven determines fire and earth o f the Jin (35) hexagram;

Heaven determines fire and heaven o f the D a You (14) hexagram.

Earth determines water and heaven o f the Xu (5) hexagram;

Earth determines water and earth o f the Bi (8) hexagram.

Earth and fire o f the inversed water make the M ing Yi (36) hexagram;

Heaven and fire o f the inversed fire make the Tong Ren (13) hexagram;

Heaven and water o f the inversed fire make the Song (6) hexagram;

Earth and water o f the inversed water make the Shi (7) hexagram.

W ind, thunder, m ountain and marsh are placed in the Four Corners and therefore inversed.

Two figures at the end o f each Cham ber are mutually compatible.

M arsh and W ind o f Thunder make the D a Guo (28) hexagram;

M arsh and Thunder o f T hunder make the Sui (17) hexagram.

W ind and M arsh o f M ountain make the Z hong Fu (61) hexagram;

W ind and M ountain o f M ountain make the Jian (53) hexagram.

M ountain and thunder o f the compatible wind make the Yi (27) hexagram;

M ountain and wind o f the compatible wind make the G u (18) hexagram;

Thunder and m ountain o f the compatible marsh make the Xiao G uo (62) hexagram;

Thunder and m arsh o f the compatible marsh make the G ui Mei (54) hexagram.

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1 7 ♦ Di a g r a m i: Se q u e n c e o f t h e f i g u r e s a c c o r d i n g t o D IR E C T I N V E R S I O N

Fi g* 0 * 1 7 * 1 Di a g r a m i: Se q u e n c eo f t h e f i g u r e sa c c o r d i n gt o D I R E C T I N V E R S I O N

The direct inversion runs between the hexagrams belonging to Qian [from G ou (44) to Bo (23)] and the hexagrams belonging to Kun:

♦ G ou (44) — inverses into — Guai (43);

♦ D un (33) — inverses into — D a Z huang (34);

♦ Pi (12) — inverses into — T a i ( n ) ;

♦ G uan (20) — inverses into — Lin (19);

♦ Bo (23) — inverses into — Fu (24)*

The reverse inversion runs between the hexagrams allocated to Kun [from Fu (24) to Guai (43)] and the hexagrams corresponding to Qian*

1 8 ♦ Di a g r a m 2 : Se q u e n c e o ft h e f i g u r e sa c c o r d i n g t o D IR E C T I N V E R S I O N

Fi g* 0 * 1 8 * 1 Di a g r a m 2 : Se q u e n c eo f t h e f i g u r e sa c c o r d i n gt o D I R E C T I N V E R S I O N

The direct inversion runs between the hexagrams allocated to Kan [from Jie (60) to Feng (55)] and the hexagrams corresponding to Li:

Jie (60) — inverses into — H uan (59);

Z h u n (3) — inverses into — Meng (4);

Ji Ji (63) — inverses into — Wei Ji (64);

Ge (49) — inverses into — Ding (50);

Feng (55) — inverses into — Lu (56)*

The reverse inversion runs between the hexagrams belonging to Li [from Lii (56) to H uan (59)] and the hexagrams belonging to K an*

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1 9 ♦ Di a g r a m 3: Se q u e n c e o f t h e f i g u r e s a c c o r d i n g t o D IR E C T I N V E R S I O N

Fi g. 0 . 1 9 . 1 Di a g r a m 3 : Se q u e n c eo f t h e f i g u r e sa c c o r d i n g t o D I R E C T I N V E R S I O N

The direct inversion runs between the hexagrams belonging to Gen [from Bi (22) to Fu (24)) and the hexagrams belonging to X u n :

♦ Bi (22) — synthesizes with — Shi H e (21);

♦ D a Xu (26) — synthesizes with — W u W ang (25);

♦ Sun (41) — synthesizes with — Yi (42);

♦ Guai (38) — synthesizes with — Jia Ren (37);

♦ Li (10) — synthesizes with — Xiao Xu (9).

The inversion runs between the hexagrams belonging to Xun [from Xiao Xu (9) to Shi H e (21)] and the hexagrams belonging to Gen.

2 0 ♦ Di a g r a m 4 : Se q u e n c e o ft h e f i g u r e s a c c o r d i n g t o D IR E C T I N V E R S I O N

Fi g* 0 * 2 0 * 1 Di a g r a m 4 : Se q u e n c eo ft h ef i g u r e sa c c o r d i n g t o D I R E C T I N V E R S I O N

The direct inversion runs between the hexagrams belonging to Zhen [from Yu (16) to Jing (48)] and the hexagrams belonging to marsh:

Yu (16) inverses into — Q ian (15);

Jie (40) — inverses into — Jian (39);

H eng (32) Sheng ( 4 6 )

inverses into inverses into

Xian (31);

Cui (45);

Jing (48) — inverses into — K un (47)*

The reverse inversion runs between the hexagrams belonging to Dui [from Kun (47) to Jian (39)] and the hexagrams belonging to Z hen*

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2 i ♦ Il l u s t r a t e d e x p l a n a t i o n so f t h e i n v e r s i o n o ft h e S I X T Y - F O U R FIG U R E S

Fi g* o * 2 i * i Di a g r a m o f t h ei n v e r s i o n o f t h e s i x t y-f o u r f i g u r e s

This diagram is charted according to the sequence o f Fu Xi, which is ar­

ranged as follows: heaven (i), marsh (2), fire (3), thunder (4), wind (5), water (6), m ountain (7), earth (8)*

Still, the sequence o f heaven (i), m arsh (2), fire (3), thunder (4), wind (5), water (6), m ountain (7) and earth (8) conforms sequentially with the reversibly inversed sequence o f Q ian (1), Kun (2), Kan (29), Li (30), the four backbone figures and the four cross hexagrams: Yi (27), D a G uo (28), Z hong Fu (61), Xiao G uo (62)*

All the eight hexagrams are compatible in nature, while the rest of the fifty- six hexagrams are inversed for twenty-eight figures* Hence, twenty-eight plus the eight compatible hexagrams make a total o f thirty-six* This is why M aster S hao-Zi states:

“The thirty-six Chambers correlate with spring. Eight divide into six­

teen., sixteen divide into thirty-two, thirty-two divide into sixty-four*

Especially in this emblematic regularity we see the natural manifesta­

tion of all that is wonderful”

The preceding diagram ( Fi g* 0*21*1) charts the reversibly inversed sixty- four hexagrams, while the diagram which follows ( Fi g* 0*22*1) represents the reversibly compatible sixty-four hexagrams* The latter diagram also ex­

plains the relationship between the six stratum s o f big and small circles of the silk-reeling m ethod o f Taijiquan* This consists, on the one hand, o f the six levels o f the hum an body, including skin, flesh, tendons, membranes, joints and brains; and on the other hand, the circulation and compatibility o f the blood (xue) and energy (qi) flows* It also includes the agglomera­

tion o f the internal essence (jing)^ and spirit (shenYI0\ through which the practitioner can lift up and sink down, enter inside and go outside o f a circular frame, the size o f which depends on the time o f utm ost effective­

ness* Through the wisdom o f everyday living one can also enter into the all-embracing spheres o f self-regulation cultivated through the wisdom of everyday living*

[9] Jing essence can be translated as sexual energy* It is the original qi passed on to us by our parents and hence also known as pre-birth qu

[10] Shen denotes one's spiritual self. W hen the spirit is raised to the head, one's vitality can be seen by the brightness o f the eyes.

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2 2 ♦ Di a g r a m o f Ta i j ig i v i n g b i r t h t o t h e c o m p a t i b l e 1 2 8 F IG U R E S

Fi g* 0 * 2 2 * 1 Di a g r a m o f Ta i j ig i v i n g b i r t h t o t h ec o m p a t i b l e 1 2 8 f i g u r e s

O ne inner and twelve outer circles represent 32 o f yang and 32 o f Yin;

Two inner and eleven outer circles represent 16 o f yang and 16 o f Yin♦

Three inner and ten outer circles represent eight o f yang and eight o f Yin;

Four inner and nine outer circles represent four o f yang and four of Yin♦

Five inner and eight outer circles represent two o f yang and two o f Yin;

Six inner and seven outer circles represent one o f yang and one o f Yin♦

The Book o f Changes states:

"The successive movement of one yin and one yang constitutes what is called the course of things, the way of heaven or Dao.”

It is also said th at to return to ones true roots and completion o f ones Living mission means to concentrate the yin and yang into One, and to return then to heaven*

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2 3 ♦ Di a g r a m o n t h e d e t e r m i n a t e p o s i t i o n s o fh e a v e n a n d E A R T H P E R F O R M E D T H R O U G H I N T E R S E C T I O N

Fi g* 0 * 2 3 * 1 Di a g r a m o nt h e d e t e r m i n a t ep o s i t i o n s o f h e a v e na n de a r t h P E R F O R M E D T H R O U G H I N T E R S E C T I O N

In the Book o f Changes it is said:

"According to the sequence ofFu Xi, the symbols of heaven and earth received their determinate positions[ll]; those for mountain and marsh interchange their influence; those for thunder and wind stimulate each other further; and those for water and fire do each other no harm*”

This is w hat the square chart ( Fi g* 0*23*1) is all about*

Examinination o f the explanations given in the G reat Appendix to the Book o f Changes show us that what is attributed to the past is known by the term 'shun! the natural or pre-birth oriented numbering* Conversely knowledge o f the future is called prognosticating/ hence the reverse or con­

sequently oriented numbering in the Book o f Changes is term ed 'ni! The term s for numbering in the Book are both anticipatory th at is consequen­

tial, and natural (or antecedent), processes, and they are used as clues to the profound* As these concepts are quite difficult to grasp through verbal transmission, deeper understanding may be attained through contempla­

tion o f questions such as “W hy I was born here?” and “W h a t mission do I have to complete in this world to return to heaven?” W ithout genuine understanding o f these questions, hum an life loses its meaning and has no value at all* Every person has to create his fate according to the course pre-determ ined by heaven* Therefore it is said th at numbering o f the past is a natural process* This means th at heaven and earth give birth to all the Six Sons arranged in sequence from the oldest to the youngest, top-down*

This process is based on the principle o f ceaseless reproduction from time immemorial, from unexplored history and the elusive past*

The knowledge o f the upcoming is named anticipation (ni) or consequent numbering, and it is based on utilizing the power o f the Six Sons[l2j to change the future through the knowledge o f the past* D ue to variability o f each yang or strong substance starting from the bottom line to the to p ­

[11] Heaven is above; earth is below*

[12] Six Sons refer to the other six trigrams (gua) in which heavenly and earthly substances are manifested in various forms*

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most yang line, we can bring our lives to concord with the state o f absolute harmony, and gradually achieve the highest rate o f spirituality available through the practice o f martial arts* Then the problem o f killing the enemy vanishes by its own accord, as we become unable to kill others*

Shen (spirit) is the knowledge o f forthcoming events* Therefore the Book o f Changes is regarded as the greatest work among the Classics, for it con­

tains numerous methods th at help people return to heaven* This is what is m eant by anticipation (ni) or the consequent process o f development, for in order to prognosticate forthcoming events we m ust resort to anticipat­

ing order* Thus the consequent num bering is first about Zhen (thunder) and Xun (wind) and secondly about Qian (heaven) and Kun (earth)*

Those who constantly follow the way o f heaven are symbolized by the male* Hence, the perfected man becomes the emperor, the Son o f heaven, the emblematic symbol o f trigram Qian, the ruler o f myriad things, bound­

less lands and many countries*

Those who constantly follow the way o f earth are symbolized by the female*

Consequently, the perfected woman becomes the empress, the emblematic symbol o f the Kun trigram* The empress grants lives to all in the four car­

dinal directions and that is her mission* H er position is in the central place between heaven and earth and from there she gladly carries out N atures vital mandate*

2 4 ♦ Ex p l a n a t i o n s o ft h e Sq u a r e Ch a r t o ft h e Ma l ea n d Fe m a l e Fo r m a t i o n

The Book o f Changes states, “♦♦♦th u s we have the stimulating forces o f thunder and lightning, the fertilizing influences o f wind and rain, and the revolutions o f the sun and moon which give rise to cold and warmth* The attributes expressed by the way o f Q ian (i) constitute the male and those expressed by the way o f K un (2) constitute the female*”

This is represented by the following square chart (Fig* 0*24*1)*

Fi g* 0 * 2 4 * 1 Di a g r a m o f m a l ea n d f e m a l ef o r m a t i o n

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A t the core, all universal interactions and changes am ount to fifty; This is the num ber through which we study the Book of Changes, and in doing so, we try to study anticipatory or consequential numbering*

Research o f the consequential numbering is based on the concept o f One Center and Four Corners, wherein the odd num ber five associates with the even number ten[l3l The Four Corners represents the four elements — wind, thunder, m ountain and marsh, and this respresentation allows the study o f the Changes through the system o f the num ber five* The four car­

dinal directions are depicted by heaven, earth, water and fire and allow the study o f the Changes through the system o f the num ber ten*

The circular diagram in Fig* 0*21*1 embodies the odd numbers symboliz­

ing heaven, yang and brightness* As a counterpoint to this, the square chart embodies the even numbers, symbolising earth, yin and darkness* Hence there is an interplay between the corners and the directions, wherein the corners transform into directions, and directions transform into corners*

The eight clear fig u re s^ are placed in a top-dow n vertical axis, while the axis o f the eight cross-hexagrams lie in an east-west direction, pivoting around the tight knot or cross in the center* The corners o f the num ber five system intersect each other at the center*

According to the natural process or antecedent num bering (shun-shu), figures Qian and Kun contain the Six Sons, whereby Qian and Kun are placed in the outer circle and are great, whilst the Six Sons remain in the inner circle and are very small* In the reverse process or consequent num ­ bering (nushu), the Six Sons contain Qian and Kun, whereby the Six Sons are in the outer circle and are great, and Qian and Kun are placed in the inner circle and are very small* The placement and size o f these figures are constantly in flux and may become highly complex and difficult to distin­

guish, as the antecedent numbering leaves traces o f the waxing and waning o f the transformative processes* In this situation, ju st practice silently and

[13] The Chinese character for ten resembles a cross' with four points or corners.

[14] Hexagrams.

experience the art o f silent boxing - this will help you learn to react and defending yourself under similar circumstances*

W hilst there are a num ber o f significant religious practices and belief sys­

tems in the world, including Islam, Confucianism, Daoism, Buddhism, P rotestantism and atheism, their original philosophies have been greatly diluted and muddied' over the centuries by the onset o f subdivisions into different sub-groups and schools o f thought* Hence, whatever they may preach today or achievements they may have attained, these cannot extend above the all-embracing concepts o f the Supreme Extremes (Taiji) and N o Extremes (Wuji)+ Thus serious practioners o f Taijiquan m ust exert them ­ selves to the utm ost to study and research the art*

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2 5 ♦ Il l u s t r a t e d e x p l a n a t i o n s o ft h e Ru l e r ( Qi a n) a n d t h e St o r e k e e p e r ( Ku n)

The Book o f Changes states, “T hunder serves to put all things in motion;

wind to scatter their seeds; rain[l5j to moisten them; the sun[l6j to warm them*

Gen (mountain) symbolizes the act o f stopping and o f keeping things at rest;

Dui (marsh) symbolizes keeping things on a joyful course; Qian (heaven) signifies the ruling o f things; and Kun (earth) symbolizes storing things* This is what the present square chart is all about*"

The current chart ( Fi g* 0*25*1) reflects the words o f M aster S hao-Zi in one of his poems (see page 5 4 ) , in which the terminals o f the Fu ( 2 4 ) and Gou ( 4 4 ) figures are fixed* In the free-form style o f his poetry he explains the preliminary sequence o f the lines (jao) changing under the esteemed law o f the transverse inter-relation, and the inversion o f the odd and even numbers relating to heaven and earth* Nevertheless, despite the many com mentar­

ies existing to explain this phenom enum, these still fail to fully explain the process by which yin changes the one, two, three, four, five, six yang or strong lines, and how yang changes the one, two, three, four, five, six yin lines, or alternatively, the growth and decline o f the weak lines* In addition, there is also the phenom enum o f continuous circulation o f fullness and emptiness under the sky* Yang relies on the sequence o f yang, while yin counts on the arrangement o f yin*

Different ways all lead to the same end* This is called the return to the DaoJ Using the influence or power of the heavenly numbers, earthly numbers can be changed* For example, an altered sequence can be depicted as a straight line gradually transforming from long connections to short; or as a crooked thread to a round one; or as the changes o£ big yang lines to small yin lines*

There are thirty-tw o figures o f yin and thirty-tw o figures o f yang, bu t there is only one purely yang figure (Qian), as well as one purely yin figure (Kun) in each group* The num ber o f lines in the sixty-four yin and yang figures total three hundred and eighty-four lines, th at is, six by sixty-four, hence incorpo­

rating the law o f the intercalary[l?] month*

[15] Rain refers to water*

[16] Sun refers to fire*

[17] Leap month o f the lunar calendar*

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In document La supervisión administrativa de los procesos de calificación y reconsideración de solicitudes y la calidad de atención a los administrados del FONAVI, 2017 - 2021 (página 83-90)