simple addition and subtraction, is found to harmonize exactly with our own Qabalah.
The origin of the Cosmos is thus explained. The Tao is exactly equivalent to the Am or Nothingness of our Qabalab, because equally it must be compre- hended as necessarily possessing a phase of mamfestaion. The conception becomes more objective as it is developed, so that both Tao and its hidden correlative Teh are formulated in a quite positive way as the Yang and the Yin, which correspond exactly to the Lingam and the Yoni. These being clothed about become the popular symbols of Father and Mother.
In the macrocosm they correspond to the Sun and Moon; and, by further descent into matter, are, on the masculine side, Fire and Air; on the feminine side, Water and Earth.
The original concept of the Tao as developed by the Teh, is resumed in the name Thai Ki. The Yang and the Yin are called the I or Yao. When these are combined two at a time, we obtain four figures, called the Hsiang, which may be compared to Tetragrammaton, and this stage of development is so secret in the Chinese idea that practically nothing is said about these forms. They only come out into the clear light when the combinations of the Yang and the Yin are taken three at a time as shown in the lower part of this diagram.
It will be noticed that there are eight of these forms; they are called Kwa. Two of these are completely balanced in purity, Khien and Khwan with three Yangs and three Yins respectively. Next comes the first failure of perfect balance; there are Li, the Sun, and Khan, the Moon. The one contains two Yangs with a Yin between them and the other two Yins with a Yang between them.
The remaining four trigrams are completely unbalanced in themselves; but each is balanced by the counterpart. The balanced and the nearly balanced are therefore found in the balanced middle column; the others, representing the four Elements, in the side column.
Khien, heaven, is found in the place of Daath, which resumes the powers of the supernal triad. Note that it has no true place on the Tree, as indicating that material illusion now begins.
In the place of Chesed, which is Water in our Qabalab, we find Tui, which is Water in the Chinese system. In Geburab, our Fire, is Ka~n, Fire in the Chinese system. In the place of Netzach, which is Earth in our Qabalah, there is Ka~n which is Earth on the Chinese plan. Finally, for the Sephira Hod, which in our system is Airy and Mercurial, we find Sun, the Chinese trigram of Air.
The Chinese system is therefore, in every way, equivalent to our own Qabalah, and it is most interesting to observe that they equally reach the idea of our own systems of initiation without invoking any other formula than that of the dyad.
IMAGE P.270 THE CHINESE COSMOS p.273
Was this article helpful?