INTRODUCTION.

EXPLANATION OF PLATE III.

Fig. 1 represents the First God who is styled Fate, Incorporeal Reason This likely refers to Li (理), the principle or logic governing the universe., The Infinite original: Wuji (無極), the state of non-being before creation., The Good, The (Incorporeal) Great Extreme original: Taiji (太極), the ultimate source of all things., Nature the Adorner, etc. He is the Great Vacuum, an Immovable Mover A reference to Aristotelian philosophy used here to explain Chinese concepts., Incomprehensible, Omnipresent, an Indivisible Unity, etc.

Figs. 2 and 3 represent the whole mass of the Primordial Air original: Qi (氣), the vital energy or substance of which all things are made., the subtle and the gross in the arranged Universe original: Kosmos (Greek: κόσμος). In this context, it refers to the ordered world., in which the first God is inherent, the light being His Ruling Principle original: Hegemonikon (Greek: ἡγεμονικόν). A Stoic term for the "governing part" of the soul.. These two circles form the animated universe. Fig 2 is the Mind or twofold soul, partly Rational, and partly sentient (Light and Darkness Refers to Yin and Yang.), the Great Spirit-god The original text uses "Demon-god," likely using the older sense of the word daemon (a guiding spirit), rather than a malevolent entity. Lord on High (Shang-te), who is said to be “material” compared with fig. 1, but “Spiritual” compared with fig. 3, which is the grosser Air or visible world, the Body of fig. 2. The Lord on High (Shang-te) or the animated universe therefore is composed of figs. 2 and 3, united in one as Body and Soul, and this complete Being or Divinity original: Numen (Latin). Refers to the divine power presiding over a place or entity. is called “Heaven,” “The Great Monad,” “The (corporeal) Great Extreme,” and (the corporeal portion of) “Nature.”

Fig. 4. represents these three circles or globes placed one within the other in order to complete the Being Lord on High (Shang-te) or the animated universe. The entire description of this Great Divinity is as follows: “His bodily form is designated Heaven (fig. 3), the Ruling power is designated Sovereign original: Di (帝). (fig. 2), the Adorning Function original: Yung (用). In Chinese philosophy, Ti-Yong (substance and function) describes how a principle manifests in the world. is designated God (or Spirit, Shin original: Shen (神). fig. 1), the essence is designated Khëen (The Creative/Hard) original: Qián (乾), the first hexagram of the I Ching, representing Heaven and the male principle..” “Divided and treated of, then, his bodily form is designated Heaven, the Ruling power is designated Sovereign (Di), the Working Function (Kung Yung) is designated Spirit-god (fig. 2), the Adorning Function is designated God (Shen), and the essence is designated Khëen. Khëen (Rational soul fig. 2), is the Beginning of the Myriad of things, and hence he is called Heaven, and Light, and Father, and Prince.” —Classic of Changes original: "Yih King," or I Ching (易經)., Book iii, chapter xi, commentary (by the Emperor Kang-he The Kangxi Emperor (r. 1661–1722).). “Khëen-khwăn The hexagrams for Heaven and Earth (Qián and Kūn). (Fig. 2) is the Sovereign (Shang-te) who governs the Myriad of things and pervades the midst of the Six Children” (three sons, and three daughters—their three wives: —Classic of Changes, Book iv, chapter x, text). —Ibid. Book iv, chapter vi, commentary.