Yang Xiung was born about 53 BC in a district near the capital of the Szechuan province. He was born into near-poverty, though his family was descended from the fief of Shansi. This never bothered Yang Xiung because he was never interested in money anyway. His interests were purely academic. From an early age he distinguished himself as a very thorough student who always had to grasp the broad scope of works and was never satisfied simply to learn things by rote. He had a speech impediment that made him withdraw from any teaching role during his adult life. Instead, he led the cloistered existence of an academic. He was appointed as an assistant to a lectureship at a university and was eventually appointed to the Censor’s office. In 9 AD the Han dynasty fell to a rebel emperor and Yang was actually arrested for suspicion in a plot to overthrow him—a charge that was completely unjustified. He escaped and eventually managed to exonerate himself, as he was later appointed to the post of Great Scholar in the regime. He was the compiler of a dialect dictionary, a book on music and other works that have since been lost, unfortunately.
He has never really been known, though, because his later critics viewed his work with disfavor, largely for political reasons surrounding the post he held as Great Scholar under the rebel emperor. He died in AD 18, aged 71.
Yang was known as a moral philosopher of great ability. The most celebrated of his writings was the Fa Yen, which was a collection of rather pithy sayings. There are
very few works published on the Tai Xüan Ching—about 20 in all, and this is in comparison to the hundreds of volumes extant on the I Ching, The Book of Changes.
There are many people who know of the The Mystery who think it to be a pale imitation of the I Ching, but that could not be further from the truth. The Mystery stands on its own and stands out as one of the finest books on philosophy and divination in Chinese culture. It was, in fact, a rather radical departure from the Taoist thinking of the time that posited a strict dualism to the universe—the unceasing interplay between Yin and Yang as the basis for all that is and for all transformation and manifestation. Yang Xiung introduced the factor of free will—
human intellect—into the equation. This third factor was neither Yin nor Yang, but something else entirely outside of it that could affect the results of the normal processes of transformation. As we know today, the force of human intellect has vastly changed the natural order of things, and Yang Xiung knew this to be a powerful factor in the course of evolution. He was, indeed, a prophet of his times.
The Mystery was either condemned as heresy or dismissed as rubbish by Yang’s contemporaries, though. Such is the plight of anyone who seeks to introduce new concepts into the orthodoxy. Taoism was the state religion of the day, and anything that challenged the ascendancy of the Tao was met with much the same reaction as were the teachings of Jesus by the society of his time.
The full story of The Mystery cannot, of course, be told here. For a fuller exposition there are two rather excellent books on it: The T’ai Hsüan Ching: The Hidden Classic: A lost Companion to the I Ching, by Derek Walters (if you can find it) and The Cannon of Supreme Mystery: A Translation with Commentary of the T’ai Hsüan Ching, by Michael Nylan. Suffice it to say that either of those books is well worth the effort to obtain if one is interested in the broader scope of Chinese culture and philosophy. We can only give but the barest of an outline of it here, although reflection upon parts or the whole of each teragram section will likely lead to some surprising insights and more than adequately set the tone for the mental state needed for the workings of Chinese astrology as contained in this program.
As far as the tetragrams and commentaries used in this program are concerned, the following points need to be mentioned.
1) The actual order of the tetragrams is taken from Derek Walter’s translation since it appears to follow a set pattern with regard to its operation and cyclic unfolding.
2) The lines in each tetragram represent the following:
a. A: Unbroken line—Yang b. B: Double line—Yin
c. C: Triple line—The “extra factor”, i.e, will, intellect, etc. The human factor.
3) The lines of interpretations have been adapted from the original text and subsequent translations. Both the head statements and the commentary (half-day statements) are my own adaptations of the original. I have several reasons for having done so, the most primary of which is to bring the commentary forward into the current era and to make them more understandable to a Western audience. Many of the original statements by Yang Xiung would be meaningless to Westerners. I make no claims as to whether or not my commentary fits with the original, but I did do my best to give a statement that kept within the spirit of Yang Xiung’s work at each step along the way. It was both a joy and a test to do so.
In the texts for the tetragrams, certain words and phrases are used over and over. For instance, the term “Wise One” refers to a person who lives a “virtuous” life. More than that, though, it describes a person who lives according to the laws of Nature and thus lives in harmony with all things. The “foolish one” is the person who simply goes blindly through life and cares little for the attainment of virtue and is rather more inclined to “the sins of the flesh”. “The Center” refers to the source of one’s being—the Soul or higher Self. It is the Voice of the Inner Silence, The Silent Watcher, etc. It is the place wherein all things are known and seen in truth and in perfect accord with Heaven and Earth—a place of sublime contentment. I have deliberately left out political statements and the like, although they are a part of the human tradition. The other main reason I have put my own adaptations on these text statements is because there are wide divergences in translations among some texts by other authors. I simply made a more “spiritual” interpretation, although I do not like that terminology for it. In point of fact, and without getting esoteric about it, one could argue that it is the Center, as described above, that makes us all distinctly human yet also works in complete concert and cooperation with the laws of Heaven and Earth. It is the magical force that transmutes both Yin and Yang and also human consciousness. Aside from that, just simply enjoy the experience of it.