Bagua

Bagua
Bagua
Chinese name
Chinese	八卦
Literal meaning	Eight symbols
Hanyu Pinyin
Transcriptions
Standard Mandarin
Hanyu Pinyin	Bāguà
Wade–Giles	Pa1 kua4
Hakka
Romanization	Pat-koa
Vietnamese name
Vietnamese alphabet	Bát quái
Chữ Hán	八卦
Korean name
Hangul	팔괘
Hanja	八卦
Japanese name
Kanji	八卦
Hiragana	はっけ
Romanization
Transcriptions
Romanization	Hakke

The bagua Chinese: 八卦; pinyin: bāguà; lit. 'eight trigrams' are a set of symbols indigenous to China, intended to illustrate the fundamental nature of reality as being composed of numerous mutually opposing forces reinforcing one another. bagua are trigrams—composed of three lines, each either "broken" or "unbroken", which in turn represent yin and yang, respectively.[1] Each line having two possible states allows for a total of 2 × 2 × 2 = 8 trigrams, whose early enumeration and characterization in China has had an outsized effect on the history of Chinese philosophy and cosmology.

Bagua diagram explanation from Zhao Huiqian's 六書本義; Liùshū běnyì, 1370s

The trigrams are related to the divination practice as described within the I Ching and practiced as part of the Shang and Zhou state religion—as well as with the concepts of taiji and the five elements within traditional Chinese metaphysics.[2] The trigrams have correspondences in astronomy, divination, meditation, astrology, geography, geomancy (fengshui), anatomy, decorative arts, the family, martial arts (particularly taijiquan and baguazhang), Chinese medicine and elsewhere.[3][4]

The bagua can appear singly or in combination, and are commonly encountered in two different arrangements: the Primordial (先天八卦), "Earlier Heaven",[5] or "Fu Xi" bagua (伏羲八卦) and the Manifested (後天八卦), "Later Heaven",[5] or "King Wen" bagua.

In the I Ching, two trigrams are stacked together to create a six-line figure known as a hexagram. There are 64 possible permutations. The 64 hexagrams and their descriptions make up the book. The trigram symbolism can be used to interpret the hexagram figure and text. An example from Hexagram 19 commentary: "The earth above the lake: The image of Approach. Thus the superior man is inexhaustible in his will to teach, and without limits in his tolerance and protection of the people."[6] The trigrams have been used to organize Yijing charts as seen below.

Trigrams

There are eight possible combinations to render the various trigrams:

	Trigram figure	Possible binary value[7]	Possible decimal sequential number[7]	Name	Translation: Wilhelm[8]	Image in nature (pp.l-li)	Phase[9]	Later Heaven's Direction (p. 269)[9]	Later Heaven's Equinox or Solstice[9]	Earlier Heaven's Direction[9]	Earlier Heaven's Equinox or Solstice[9]	Family relationship (p. 274)	Body part (p. 274)	Attribute (p. 273)	Stage/ state (pp.l-li)	Animal (p. 273)	Obtained Images[10]
1	☰	111	7	乾 qián	the Creative, '(natural) force'	heaven, sky 天	metal	northwest		south	Summer Solstice	father	head	strong, persisting	creative	馬 horse	三連 three lines
2	☱	110	6	兌 duì	the Joyous, 'open (reflection)'	lake, marsh 澤	metal	west	Fall Equinox	southeast		third daughter	mouth	pleasure	tranquil (complete devotion)	羊 sheep, goat	上缺 flawed above
3	☲	101	5	離 lí	the Clinging, 'radiance'	fire, glow 火	fire	south	Summer Solstice	east	Spring Equinox	second daughter	eye	light-giving, humane "dependence"	clinging, clarity, adaptable	雉 pheasant	中虛 hollow middle
4	☳	100	4	震 zhèn	the Arousing, 'shake'	thunder 雷	wood	east	Spring Equinox	northeast		first son	foot	inciting movement	initiative	龍 dragon	仰盂 face-up jar
5	☴	011	3	巽 xùn	the Gentle, 'ground'	wind, air 風	wood	southeast		southwest		first daughter	thigh	penetrating	gentle entrance	雞 fowl	下斷 broken below
6	☵	010	2	坎 kǎn	the Abysmal, 'gorge'	water 水	water	north	Winter Solstice	west	Fall Equinox	second son	ear	dangerous	in-motion	豕 pig	中滿 full middle
7	☶	001	1	艮 gèn	Keeping Still, bound	mountain 山	earth	northeast		northwest		third son	hand	resting, stand-still	completion	狗 dog	覆碗 face-down bowl
8	☷	000	0	坤 kūn	the Receptive, field	ground, earth 地	earth	southwest		north	Winter Solstice	mother	belly	devoted, yielding	receptive	牛 cow	六斷 six fragments

Alternative conversion of the trigrams to binary[11]

Relation to other principles

Derivation of the bagua

Book of Changes listed two sources for the eight trigrams. The chapter Xì Cí shàng; 'The Great Treatise I' explains the first source thus:[12][13]

易有太極，
是生兩儀，
兩儀生四象，
四象生八卦，

Yì yǒu tàijí,
shì shēng liǎngyí,
liǎngyí shēng sìxiàng,
sìxiàng shēng bāguà,

   In Change there is the Supreme Polarity,
   which generates the Two Modes. (兩儀; Liangyi)
   The Two Modes generate the Four Images, (sixiang)
   and the Four Images generate the Eight Trigrams.

This explanation would later be modified to:[9]

The Limitless (Wuji) produces the delimited, and this is the Absolute (Taiji). The Taiji produces two forms, named Yin and Yang.[lower-alpha 1] The two forms produce four phenomena, named lesser yang, great yang (tai yang also means the Sun), lesser yin, great yin (tai yin also means the Moon). The four phenomena act on the eight trigrams (ba gua), eight eights are sixty-four hexagrams

Another chapter, 說卦; Shuō Guà; 'Discussing the Trigrams', characterizes the 乾; Qián trigram, which represents Heaven, and 坤; Kūn, which represent earth, as father and mother, respectively, of the six other trigrams, who are their three sons (震; Zhèn, 坎; Kǎn, 艮; Gèn) and three daughters (巽; Xùn, 離; Lí, 兌; Duì).[16]

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 and Fire trigrams correspond directly with the Water and Fire elements. The element of Earth corresponds with both the trigrams of Earth and Mountain. The element of Wood corresponds with the trigrams of Wind (as a gentle but inexorable force that can erode and penetrate stone) and Thunder. The element of Metal corresponds with the trigrams of Heaven and Lake.[16][9]

Hexagram lookup table

	乾(qián)	兌(duì)	離(lí)	震(zhèn)	巽(xùn)	坎(kǎn)	艮(gèn)	坤(kūn)
Upper Lower	☰	☱	☲	☳	☴	☵	☶	☷
	Heaven	Lake	Flame	Thunder	Wind	Water	Mountain	Earth
☰	1	43	14	34	9	5	26	11
☰	䷀	䷪	䷍	䷡	䷈	䷄	䷙	䷊
乾(qián)	乾(qián)	夬(guài)	大有(dàyǒu)	大壯(dàzhuàng)	小畜(xiǎoxù)	需(xū)	大畜(dàchù)	泰(tài)
Heaven	Force	Displacement	Great Possessing	Great Invigorating	Small Harvest	Attending	Great Accumulating	Pervading
☱	10	58	38	54	61	60	41	19
☱	䷉	䷹	䷥	䷵	䷼	䷻	䷨	䷒
兌(duì)	履(lǚ)	兌(duì)	睽(kuí)	歸妹(guīmèi)	中孚(zhōngfú)	節(jié)	損(sǔn)	臨(lín)
Lake	Treading	Open	Polarising	Converting the Maiden	Inner Truth	Articulating	Diminishing	Nearing
☲	13	49	30	55	37	63	22	36
☲	䷌	䷰	䷝	䷶	䷤	䷾	䷕	䷣
離(lí)	同人(tóngrén)	革(gé)	離(lí)	豐(fēng)	家人(jiārén)	既濟(jìjì)	賁(bì)	明夷(míngyí)
Flame	Concording People	Skinning	Radiance	Abounding	Dwelling People	Already Fording	Adorning	Intelligence Hidden
☳	25	17	21	51	42	3	27	24
☳	䷘	䷐	䷔	䷲	䷩	䷂	䷚	䷗
震(zhèn)	無妄(wúwàng)	隨(suí)	噬嗑(shìhé)	震(zhèn)	益(yì)	屯(tún)	頤(yí)	復(fù)
Thunder	Innocence	Following	Gnawing Bite	Shake	Augmenting	Sprouting	Swallowing	Returning
☴	44	28	50	32	57	48	18	46
☴	䷫	䷛	䷱	䷟	䷸	䷯	䷑	䷭
巽(xùn)	姤(gòu)	大過(dàguò)	鼎(dǐng)	恆(héng)	巽(xùn)	井(jǐng)	蠱(gǔ)	升(shēng)
Wind	Coupling	Great Exceeding	Holding	Persevering	Ground	Welling	Correcting	Ascending
☵	6	47	64	40	59	29	4	7
☵	䷅	䷮	䷿	䷧	䷺	䷜	䷃	䷆
坎(kǎn)	訟(sòng)	困(kùn)	未濟(wèijì)	解(jiě)	渙(huàn)	坎(kǎn)	蒙(méng)	師(shī)
Water	Arguing	Confining	Before Completion	Deliverance	Dispersing	Gorge	Enveloping	Leading
☶	33	31	56	62	53	39	52	15
☶	䷠	䷞	䷷	䷽	䷴	䷦	䷳	䷎
艮(gèn)	遯(dùn)	咸(xián)	旅(lǚ)	小過(xiǎoguò)	漸(jiàn)	蹇(jiǎn)	艮(gèn)	謙(qiān)
Mountain	Retiring	Conjoining	Sojourning	Small Exceeding	Infiltrating	Limping	Bound	Humbling
☷	12	45	35	16	20	8	23	2
☷	䷋	䷬	䷢	䷏	䷓	䷇	䷖	䷁
坤(kūn)	否(pǐ)	萃(cuì)	晉(jìn)	豫(yù)	觀(guàn)	比(bǐ)	剝(bāo)	坤(kūn)
Earth	Obstruction	Clustering	Prospering	Providing-For	Viewing	Grouping	Stripping	Field

Fu Xi's "Earlier Heaven"

Fuxi "Earlier Heaven" bagua arrangement

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	健 Expansive energy, the sky. For further information, see tiān.
巽 Xùn	風 Wind	Summer	Gentle	長女 Eldest Daughter	西南 Southwest	入 Gentle penetration, flexibility.
坎 Kǎn	水 Water	Autumn	Abysmal	中男 Middle Son	西 West	陷 Danger, rapid rivers, the abyss, the moon.
艮 Gèn	山 Mountain	Autumn	Still	少男 Youngest Son	西北 Northwest	止 Stillness, immovability.
坤 Kūn	地 Earth	Winter	Receptive	母 Mother	北 North	順 Receptive energy, that which yields. For further information, see dì.
震 Zhèn	雷 Thunder	Winter	Arousing	長男 Eldest Son	東北 Northeast	動 Excitation, revolution, division.
離 Lí	火 Fire	Spring	Clinging	中女 Middle Daughter	東 East	麗 Rapid movement, radiance, the sun.
兌 Duì	澤 Lake	Spring	Joyous	少女 Youngest Daughter	東南 Southeast	悅 Joy, satisfaction, stagnation.

King Wen's "Later Heaven"

King Wen "Later Heaven" bagua arrangement

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	麗 Pulsing motion, radiance, the luminaries.
坤 Kun	地 Earth	Summer	Receptive	母 Mother	西南 Southwest	順 Receptive energy, that which yields.
兌 Dui	澤 Lake	Autumn	Joyous	少女 Youngest Daughter	西 West	悅 Joy, satisfaction, stagnation.
乾 Qian	天 Heaven	Autumn	Creative	父 Father	西北 Northwest	健 Expansive energy, the sky.
坎 Kan	水 Water	Winter	Abysmal	中男 Middle Son	北 North	陷 Danger, rapid rivers, the abyss, the moon.
艮 Gen	山 Mountain	Winter	Still	少男 Youngest Son	東北 Northeast	止 Stillness, immovability.
震 Zhen	雷 Thunder	Spring	Arousing	長男 Eldest Son	東 East	動 Excitation, revolution, division.
巽 Xun	風 Wind	Spring	Gentle	長女 Eldest Daughter	東南 Southeast	入 Gentle penetration, flexibility.

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.

Primordial bagua

In Primordial bagua, also known as Fu Xi Bagua or Earlier Heaven Bagua, In Traditional Chinese medicine this sequence is known as prenatal sequence and is used to understand familial disposition to illness or disease, similar to western medicine's understanding of formative medicine and the study of genetics. The Heaven is in the higher part and the Earth is in the lower part. The Heaven trigram is at the top, the Earth trigram is at the bottom (the South was located at the top in Chinese maps of this period). The Fire trigram is located on the left, and opposite to it is the Water trigram. Thunder and wind form another pair, while being one opposite the other, the first on the bottom left next to fire, while the second is next to Heaven on the top right of the bagua. Mountain and 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.

Later Heaven bagua

The sequence of trigrams in the Later Heaven bagua is attributed to King Wen, also known as the postnatal bagua arrangement in Traditional Chinese medicine that is used to understand physical, emotional and environmental patterns that influences health or disease similar to western medicine's inquiry into functional medical science.[17] In this arrangement Water is placed downwards and Fire at the top, Thunder in the East and Lake 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 and referred to as the manifest pattern analyzes the movement of the qi that practitioners believe affect them.

Western bagua

Feng shui was made very popular in the West 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 (or bagua map for short) made it possible to simplify feng shui and to bring it within the reach of everyone. Western bagua focuses more heavily on the power of intention than the traditional forms of feng shui.[18]

Masters of traditional feng shui disregard this approach,[19] 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 Western 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

In Unicode

The bagua symbols are in the Miscellaneous Symbols block of Unicode:

Miscellaneous Symbols Unicode block
Official Name	Glyph	Unicode #	HTML	Element
Trigram for Heaven	☰	U+2630	☰	Metal
Trigram for Lake	☱	U+2631	☱	Metal
Trigram for Fire	☲	U+2632	☲	Fire
Trigram for Thunder	☳	U+2633	☳	Wood
Trigram for Wind	☴	U+2634	☴	Wood
Trigram for Water	☵	U+2635	☵	Water
Trigram for Mountain	☶	U+2636	☶	Earth
Trigram for Earth	☷	U+2637	☷	Earth

The constituent ⚋ yin and ⚊ yang bars that form them are also encoded in the Miscellaneous Symbols block, as are the digrams ⚌, ⚏, ⚍, and ⚎.

The hexagrams they form are separately encoded as the Yijing Hexagram Symbols Unicode block.

Tools

A LaTeX package TikZ-Bagua can be used to draw the symbols.

In culture

In traditional Chinese medicine including the profession of acupuncture The principles of Bagua are called the prenatal or early heaven arrangements and the postnatal, later heaven arrangements are used for diagnosis to understand the pathogenesis of disease and illness, to select treatment plans specifically related and tailored to the patients constitution.

In Peking Opera, a role that has Daoist technique or military strategy wears a costume decorated with Taiji and Bagua.

Baguazhang and taijiquan are two Chinese martial arts based on principles derived from bagua.

The principles of Bagua are used in a form of traditional acupuncture where the prenatal, early heaven arrangements and the postnatal, later heaven arrangements are used to select points specifically related or tailored to the patients constitution to treat illness or disease.

The 2004 Philippine horror film Feng Shui and its 2014 sequel, Feng Shui 2, revolves around a cursed bagua mirror that kills those who stare into it.

Other adoptions

Singapore dollar: the one dollar coin is shaped like a bagua.
Flag of South Korea: a flag that has four cardinal trigrams (qian, kun, kan, li) surrounding the taegeuk, the taiji or yin-yang symbol.
Flag of South Vietnam: the three stripes is said as a trigram representing "south".
Tekes County and Zhuge Village: both these communities has a layout based on bagua.

Note

Compare this statement from Zhou Dunyi's 太極圖說 Taijitu shuo "Explanation of the Supreme Polarity Diagram" : 「自無極而為太極。太極動而生陽，動極而靜，靜而生陰，靜極復動。一動一靜，互為其根；分陰分陽}，兩儀立焉。」 (Adler's 2012 translation: "Non-polar and yet Supreme Polarity (無極而極)! The Supreme Polarity in activity generates yang 陽; yet at the limit of activity it is still. In stillness it generates yin 陰; yet at the limit of stillness it is also active. Activity and stillness alternate; each is the basis of the other. In distinguishing yin and yang, the Two Modes are thereby established.")[14][15]

References

The World Book Encyclopedia. Vol. 19. Chicago: Scott Fetzer Company. 2003. p. 36. ISBN 0-7166-0103-6. OCLC 50204221.
CHEN, Xin (tr. Alex Golstein). The Illustrated Canon of Chen Family Taijiquan Archived 2016-05-03 at the Wayback Machine, INBI Matrix Pty Ltd, 2007. page 11. (accessed on Scribd.com, December 14, 2009.)
TSUEI, Wei. Roots of Chinese culture and medicine Archived 2012-08-12 at the Wayback Machine Chinese Culture Books Co., 1989.
ZONG, Xiao-Fan and Liscum, Gary. Chinese Medical Palmistry: Your Health in Your Hand, Blue Poppy Press, 1999.
Wilhelm, Richard (1950). The I Ching or Book of Changes. translated by Cary F. Baynes, foreword by C. G. Jung, preface to 3rd ed. by Hellmut Wilhelm (1967). Princeton, NJ: Princeton University Press. pp. 266, 269. ISBN 0-691-09750-X.
Wilhelm, Richard (1950). I Ching. Princeton, NJ: Princeton University Press. p. 79.. The quote is from the "Image" commentary, which is one of the Ten Wings, part of the Yijing.
"Understanding Bagua sequence" (December 6, 2015) Shanghai Daily. Quote: "According to the authentic rules of binary method, the value conversion is bottom-up. The ID numbers of Mountain (☶, 100) and Thunder (☳, 001) should be reversed, [i.e. Mountain (☶)'s binary value should be 001 while Thunder (☳)'s binary value should be 100] [...] their sequential numbers are 0-Earth, 1-Mountain, 2-Water, 3-Wind, 4-Thunder, 5-Fire, 6-Valley, and 7-Sky."
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)
Bagua in nationsonline.org
Zhouyi Jie (Explaining the Zhou's [Book of] Changes) "Bagua Quxiang Ge (Song about how the Eight Trigrams Obtained Their Images)" quote:《八卦取象歌》「☰乾三連，☷坤六斷，☳震仰盂，☶艮覆碗，☲離中虛，☵坎中滿，☱兌上缺，☴巽下斷。」
"Understanding Bagua sequence" (December 6, 2015) Shanghai Daily. Quote: "Leibniz came up with the ID number of each 3-yao gua's based on the position of yao from top down to base. He defined yang yao (whole line) as 1 and yin yao (broken line) as 0. Here are some examples according to Leibniz-Shao Yong approach. Mountain (☶) can be converted to 100. [...]"
Book of Changes "繫辭上 - Xi Ci I (The Great Treatise) 11.3" with James Legge's translation
Zhu Xi (2020). The Original Meaning of the Yijing: Commentary on the Scripture of Change. Translated by Joseph A. Adler. New York: Columbia University Press. p. 46.
Zhou Dunyi, Taijitu shuo. text at wikisource
Adler, Joseph A. (2012) "On Translating Taiji 太極" in David Jones and He Jinli, eds., Rethinking Zhu Xi: Emerging Patterns Within the Supreme Polarity. Albany: SUNY Press
Yi Jing "Shuo Gua 10". Translated by James Legge
Golding, Roisin (2010). The Complete Stems and Branches: Time and Space in Traditional Acupuncture. Churchill Livingstone. ISBN 978-0-7020-2961-5.
Cisek, Jan. Feng Shui London blog, 2007.
Moran, Elizabeth and Master Yu, Joseph. The Complete Idiot's Guide to Feng Shui, 3rd Edition, Penguin, 2005.

This article is issued from Wikipedia. The text is licensed under Creative Commons - Attribution - Sharealike. Additional terms may apply for the media files.

[16] Compare this statement from Zhou Dunyi's 太極圖說 Taijitu shuo "Explanation of the Supreme Polarity Diagram" : 「自無極而為太極。太極動而生陽，動極而靜，靜而生陰，靜極復動。一動一靜，互為其根；分陰分陽}，兩儀立焉。」 (Adler's 2012 translation: "Non-polar and yet Supreme Polarity (無極而極)! The Supreme Polarity in activity generates yang 陽; yet at the limit of activity it is still. In stillness it generates yin 陰; yet at the limit of stillness it is also active. Activity and stillness alternate; each is the basis of the other. In distinguishing yin and yang, the Two Modes are thereby established.")[14][15]

[1] The World Book Encyclopedia. Vol. 19. Chicago: Scott Fetzer Company. 2003. p. 36. ISBN 0-7166-0103-6. OCLC 50204221.

[2] CHEN, Xin (tr. Alex Golstein). The Illustrated Canon of Chen Family Taijiquan Archived 2016-05-03 at the Wayback Machine, INBI Matrix Pty Ltd, 2007. page 11. (accessed on Scribd.com, December 14, 2009.)

[3] TSUEI, Wei. Roots of Chinese culture and medicine Archived 2012-08-12 at the Wayback Machine Chinese Culture Books Co., 1989.

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

[wilhelm-5] Wilhelm, Richard (1950). The I Ching or Book of Changes. translated by Cary F. Baynes, foreword by C. G. Jung, preface to 3rd ed. by Hellmut Wilhelm (1967). Princeton, NJ: Princeton University Press. pp. 266, 269. ISBN 0-691-09750-X.

[6] Wilhelm, Richard (1950). I Ching. Princeton, NJ: Princeton University Press. p. 79.. The quote is from the "Image" commentary, which is one of the Ten Wings, part of the Yijing.

[SHDaily-7] "Understanding Bagua sequence" (December 6, 2015) Shanghai Daily. Quote: "According to the authentic rules of binary method, the value conversion is bottom-up. The ID numbers of Mountain (☶, 100) and Thunder (☳, 001) should be reversed, [i.e. Mountain (☶)'s binary value should be 001 while Thunder (☳)'s binary value should be 100] [...] their sequential numbers are 0-Earth, 1-Mountain, 2-Water, 3-Wind, 4-Thunder, 5-Fire, 6-Valley, and 7-Sky."

[8] 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)

[nationsonline-9] Bagua in nationsonline.org

[10] Zhouyi Jie (Explaining the Zhou's [Book of] Changes) "Bagua Quxiang Ge (Song about how the Eight Trigrams Obtained Their Images)" quote:《八卦取象歌》「☰乾三連，☷坤六斷，☳震仰盂，☶艮覆碗，☲離中虛，☵坎中滿，☱兌上缺，☴巽下斷。」

[SHDaily-Leibniz-11] "Understanding Bagua sequence" (December 6, 2015) Shanghai Daily. Quote: "Leibniz came up with the ID number of each 3-yao gua's based on the position of yao from top down to base. He defined yang yao (whole line) as 1 and yin yao (broken line) as 0. Here are some examples according to Leibniz-Shao Yong approach. Mountain (☶) can be converted to 100. [...]"

[xicishang-12] Book of Changes "繫辭上 - Xi Ci I (The Great Treatise) 11.3" with James Legge's translation

[Zhu&Adler-13] Zhu Xi (2020). The Original Meaning of the Yijing: Commentary on the Scripture of Change. Translated by Joseph A. Adler. New York: Columbia University Press. p. 46.

[14] Zhou Dunyi, Taijitu shuo. text at wikisource

[15] Adler, Joseph A. (2012) "On Translating Taiji 太極" in David Jones and He Jinli, eds., Rethinking Zhu Xi: Emerging Patterns Within the Supreme Polarity. Albany: SUNY Press

[shuogua-17] Yi Jing "Shuo Gua 10". Translated by James Legge

[18] Golding, Roisin (2010). The Complete Stems and Branches: Time and Space in Traditional Acupuncture. Churchill Livingstone. ISBN 978-0-7020-2961-5.

[19] Cisek, Jan. Feng Shui London blog, 2007.

[20] Moran, Elizabeth and Master Yu, Joseph. The Complete Idiot's Guide to Feng Shui, 3rd Edition, Penguin, 2005.