Mandalic geometry and polar coordinates - VII
12-That brings us to Level 3 of the spherical mandala, the final level to be discussed. It is in many ways the most interesting level and certainly the most complex. (Oh, but to be fair all the levels are intertwined and function in concert as a whole entity. The same may be said of the four shells and of all the hexagrams and hexagram groups.) This is the level of neutrality in terms of charge density. As in Levels 2 and 4 there are two subgroups. Complicating matters more it seems that each subgroup is made up of at least two sub-subgroups.
Okay, I confess, I'm still learning here myself. I'm recording all this information before I fully understand it so it won't be lost. As far as I know this body of knowledge doesn't exist anywhere else in this form - - - relating mathematics, physics, philosophy and ancient Chinese thought. When you see where we're going with this you'll understand why I believe it to be so important. My aim here is not so much to complete the work as to preserve it and give to specialists in the stated fields (mathematics, physics, philosophy, and sinology) a different frame of reference from the ones they have grown accustomed to. Hopefully it will be a useful and fertile one.
This consists of eight hexagrams which all share as a group the single point at the center of the spherical mandala (Shell 4). In the Cartesian form of the mandala they share the single point at the center of the cube, the origin in terms of Cartesian coordinates (0,0,0). As previously noted, this is the point of totipotency (in spite of its 3-dimensional labeling as zero.) Occuping a single point these eight hexagrams are necessarily confluent. Yet in some real sense they are also separated, one from another, by 90° through three dimensions. Ah, paradox - - - seems we can't escape it. Yes, I know the two statements together don't sound like they make a whole lot of sense. But it's that 3-dimension/6-dimension thing. In terms of three dimensions the 8 hexagrams occupy a single point, but in terms of six dimensions they occupy 8 different points which are interrelated in a very special way to one another and to all other hexagrams and groups of hexagrams in the mandala. [Think of the 3-dimensional point as existing in a fractal of sorts. At another scale - - - the scale of six dimensions - - - it presents as a dynamic ever-changing 8-vertex cube, with vertices arranged in two groups of four - - - two polestar vertices, each with three closely associated vertices which form an equilateral triangle and with the two triangles out of phase by 60°, resulting in yet another 6-pointed star.]
Although all 20 hexagrams in Level 3 have equal numbers of broken (yin) and solid (yang) lines, only these eight are composed of upper and lower trigrams which are complementary to one another. The other twelve are found in Shell 2 (heading outer to inner) and we will turn our attention to those in the next post.
If we were speaking here about matter and antimatter as currently widely understood (or misunderstood) we would perhaps expect only annihilation. According to the world view of the I Ching as well as that of modern physics, however, complements can create a world as well as destroy it. So this is the point of becoming as well as the point of unbecoming. What transpires depends upon the specific configuration empowered. For our purposes we can think of this as the vacuum point of modern physics where virtual particle pairs come into and pass out of existence. Or if you like, think of it as the still highly conjectural combined black hole/white hole of mathematics.
The pairings in the two groups above give unique insight into the very different worldview of the I Ching. For example WATER over FIRE (third from left in bottom row) is named AFTER COMPLETION. It pictures a time of perfect order. In the I Ching this is the penultimate hexagram (Hexagram 63). FIRE over WATER (third from left in upper row) is named BEFORE COMPLETION. It pictures a time of chaos when everything is out of order. In the I Ching, however, this is the final hexagram (Hexagram 64). The thinking here is that our world is a world of change and alternation. Order having reached its pinnacle leads inevitably to disorder, and disorder at its nadir turns back to a time of order. So the I Ching [the linear I Ching as handed down to us from antiquity] ends actually on a note of promise and hope.