Much of the symbolism enshrined in the Ba Gua was derived from a careful study of nature; in particular the perpetual cycle of seasonal growth, maturity, decline and renewal. But a wealth of other factors is also woven into the scheme, not least of which is the binary nature of the code itself.
Each gua is composed of just two elements: solid lines and/or broken lines. This simple duality is described in terms of yang and yin (traditionally, Heaven/male/day and Earth/female/night respectively) whose interactions produce the infinite complexity of the universe.
The circular arrangement of these eight gua creates a mandala of opposed forces, each of which is balanced by the gua diametrically opposite. As such, it is an emblem of perfect harmony, both in nature and in our own spirit.
For example: the uppermost three-line figure represents Heaven, while the lowest represents Earth. You and I roam freely in the space between those two domains; we are literally the children of Heaven and Earth at the living heart of the whole system.
Furthermore, anyone familiar with the Western magical tradition will recognise the paired opposites of Fire (the extreme left-hand gua) and Water (the extreme right-hand gua). In fact, this Neolithic mandala displays remarkable similarities with the physics of Classical Greece and with medieval alchemy, whose joint legacy still informs much of our current Mind/Body/Spirit movement.
The eight Sabbats of the witches or Wiccans of Western Europe, being points around the circle of the year, have an obvious relationship with the eight figures of the Ba Gua.
A more recent and very revealing spotlight on the full potential of Early Heaven symbolism was provided by Carl G Jung's classic exploration of psychological archetypes.
In conclusion, it must be noted that all these coherent systems of knowledge are based on our evolving understanding of our place in the cosmos. The key word here is "our": all of humanity's wisdom is garnered through our senses, and these are clearly limited in faculty just as our minds are limited in apprehension.
Without a firm consciousness of this fundamental human failing, expressed as humility and openness to change, we make ourselves ripe targets for malcontents such as Chang. Indeed, unless our society can learn the lessons of the past, we may yet fall victim to the old snare of false pride, becoming nothing but dust beneath the feet of revolutiony heroes such as King Wen.
© Ken Taylor 2004-2006