The Trigrams

Each trigram comprises combinations of three straight lines that are eitherbroken (— —) or unbroken (—). These trigrams collectively represent the trinity of the universe comprising the subject (man), the object having form (earth), and the content (heaven).The lowest place in the trigram is that of the earth; the middle place in the trigram belongs to man; and the top place in the trigram to heaven.

A global concept of the universe is fully expressed by the aggregate meanings of the eight trigrams. Another significant feature is that they intermingle when they become hexagrams. In doing so they create new aspects of their relationships, which create new dimensions of meanings. Some examples of this can be expressed as “heaven and earth determining the directions,” such as “mountain and lake uniting” or as “thunder and wind arousing” each other. They can also be expressed as “water and fire not combating.”

Every trigram has several sets of meanings, undertones, andassociated symbolism. Each trigram is arranged around the eight sides of the Pa Kua in two recognized arrangements — the Early Heaven arrangement and the Later Heaven arrangement. Feng Shui practitioners of the Compass School make extensive references to these trigrams and these two arrangements. This is because the meanings that are associated with each trigram offer significant “clues” to the correct practiceof Feng Shui.

As well as having corresponding cardinal points and compass directions, each trigram also has element representations. Inaddition there is a soft aspect and a hard aspect, a dark side and a bright side, and this is summarized as exhibiting a Yin or aYang essence. Each trigram also represents a specific member of the family. Herein lie the difficulties of interpretation for Feng Shui implications. Permutations of the various attributes of the trigrams can and do result in multiple interpretations that prove challenging to the amateur Feng Shui practitioner.

Nevertheless, these meanings and interpretations are significant to Feng Shui. They expand the scope of the practice while suggesting clues to what can be “energized.” They also suggest how symbolism may be activated, either singly or collectively, to attract prosperity and goodfortune in the physical realm. Appreciating the nuancesof the eight trigrams is thus an important preliminary in the practice of Feng Shui.

In the I Ching there are additional symbols that are connected with each of the trigrams as well as extensive commentaries which offer critiques on the character of the lines themselves. For our purpose, however, the descriptions given above are sufficient for understanding the fundamental derivatives of much Feng Shui practice.These relate mainly (although not exclusively) to their elements, the member of the family indicated, and the basic meanings that are embodied in each trigram.

SUN: the GENTLE. This trigram is made up of two solid Yang lines above one broken Yin line below. The member of the family represented is the eldest daughter and its attribute is the wind — indecisive yet penetrating. The creature symbolized by Sun is the cockerel whose voice pierces the morning air. For Yang Feng Shui analysis, Sun is placed southeast and represents wealth.

LI: the CLINGING. This trigram is made up of a broken Yin line between two Yang lines. It is the trigram of fire and represents the middle daughter of the family. Its character implies strength but is actually weak: exterior Yang lines suggest vigor but inside it is soft and hollow. Li represents fire. Its season is summer and there is potential for great brightness, the kind that illuminates the world.

KUN: the RECEPTIVE. This trigram is made up of three broken lines. This suggests the dark, yielding, primal power of Yin. Kun represents the matriarch, the female maternal. Its image is the entire earth, which remains impartial. Its animal is the cow, which symbolizes fertility. Kun perfectly complements Chien: jointly energizing them creates enormous power. The place of Kun is the southwest and the element is earth.

CHEN: the AROUSING. This trigram is made up of two broken Yin lines above an unbroken Yang line. This is the trigram of the eldest son and meanings attached to it comprisethe symbolism of thunder, the dragon rising out from the depths and soaring majestically into stormy skies. This is represented by the single strong Yang line pushing up through two broken Yin lines. The element of Chen is wood.

TUI: the JOYOUS. This trigram is made up of one broken Yin line above two unbroken Yang lines. Tui represents the youngest daughter and its element is small metal. It also symbolizes the lake which rejoices in all things. This is a happy trigram, placed west. It signifies the luck of children.

KEN: the MOUNTAIN keeping still. The main attributes of this trigram are its suggestions of hidden gold and silent strength. Ken is

representative of the youngest son. The element of Ken is earth. Ken is placed northeast and it represents wisdom arising.

KAN: the ABYSMAL. This trigram is made up of one unbroken Yang line sandwiched between two broken Yin lines. Kan is the middle son and its element is water. The season suggested is winter when it is wet and cold. Kan is not a happy trigram and it often suggests an approaching dangerous situation.

CHIEN: the CREATIVE. This trigram comprises three unbroken lines. Its nature is Yang and it is often associated with the father, the head of the household. Chien is the male paternal. It also signifies heaven: the sky, immense brightness, energy, and perseverance. The element associated with Chien is big metal; its symbolic animal is the horse. The direction associated with Chien is the northwest.

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