Great Light Monthly No. 37 Feburary 1, 2002

By Master Henry Chang

Editor note: Starting from this issue, we are proud to publish the transcripts on Master Henry Chang introductory lectures on I-Ching. This series of lectures were originally conducted in New York City in 2001.

Structure of Tao

Most people have heard of Taichi as an essential concept of Taoism, Tao, or I-Ching. However, the concept of Tai-chi is not explicitly indicated and explained in the sixty-four gua (hexagrams), which are six-line symbols in I-ching to answer divinations. Tai-chi is a noun [the supreme ultimate] and its implication is both simple and profound. It’s simple because everything arises from Tai-chi (see Diagram ). Tai-chi gives birth to Two Poles, represented by a straight line (yang yao) and a broken line (yin yao). The lines are called yao, which composes all the hexagrams and trigrams (the three-yao symbols that compose hexagrams). In Shi-Tzu (The Great Treatise), a collection of essays on I-Ching, Confucius said, “One yin and one yang are called Tao” It talks about the relationship among the three---Tai-chi, yin, and yang. This concept is similar to the trinity concept in Christianity.

On the evolution chart that delineates the structure of Tao (Tai-chi-Two Poles-Four Phenomena-Eight Trigrams-Sixty-Four Hexagrams), on and above Two Poles, it is in the realm of Tao. Below, it is not. What is right below Two Poles is Four Phenomena (or Four Directions). This is just an image (as directions bear only vague definition). In I-Ching, it is said, “What is above the image is called Tao; what is below the image is called vessel.” Therefore, when we study the Ba-gua (Eight Trigrams) and hexagrams, we need to know that we are not really talking about Tao but about vessels and tools that belong to physical rather than conceptual level. However, the vessels all come from Tao. So if you understand Tao above, you’ll easily understand the vessels below. That is why we need to talk about the structure first.

Let’s elaborate on the trinity concept in Tao. Tai-chi in Taoism is much like God in Christianity. It does not have contrast or comparison. But when it becomes Two Poles, contrast arises. Either we liken the Two Poles to the Son or other holy spirits that are messengers of God, we know they all contrast with Tai-chi or God. Unless the Two Poles recognize that they come from Tai-Chi, they are not in Tao. Why was Jesus accepted as the Son of God? Because he said that he came from God. If he had said that he is God, then this statement would have run into conflict with other religions that do not recognize Jesus as their God. But when we talk about Tao, it is absolute. Because it is absolute, it covers all. Therefore, when we study hexagrams or trigrams, we need to be aware that we are simply studying a part of God. However, if we want to understand Tao, we need to start from below---the parts. As Lao-Tzu said, “Man follows Earth; Earth follows Heaven; Heaven follows Tao; Tao follows nature (tzu-ren; self-so).” By studying hexagrams and trigrams we get to know God. The 1-2-3 triangle is simple but abstract. As Lao-Tzu said, “Tao that can be told is not the eternal Tao.” It is very hard to explain in a few words. What we need to bear in mind first is the structure of Tao. (To be continued)