The Hetu

In Chinese Metaphysics, the HeTu and LuoShu are two of the cornerstone principles, but the understanding and concept of both has never been uniform throughout the ages. There has been contradictory information, explanations and understanding of the origin, concept and application of both the HeTu and the LuoShu.

The primary reason for the contradictory information about the origin of the Hetu and LuoShu is nobody knows whether the original chart or drawing, and many precious writings of the HeTu, LuoShu and YiJing were destroyed during the Qin Dynasty burning of books. However, a lot of precious literature did survive the catastrophe, and some of it contained valuable information that had benefited future generations.

The earliest mention of the HeTu and LuoShu was found in the ShangShu and ZhouYi; both texts dates back to the Zhou Dynasty. Later day researchers of the YiJing, HeTu and LuoShu produced a lot of literature on their ideas. There are so many contradictory ideas generated that some advocated that the HeTu did not predate the YiJing and that the BaGua is not a result of the appearance of the HeTu. 

One viewpoint was that the original HeTu and LuoShu diagrams were lost from public view and did not reappear again until the end of the Tang Dynasty. It was not until an Early Sung Dynasty philosopher, Chen Kao (871 – 989 AD), who innovated the LongTu Yi 龙图易 (Dragon Map Yi), and who had presented his concept of the HeTu, LuoShu and Early Heaven Map 先天图; LongTu Yi 龙图易 caused a ripple in the Chinese Metaphysics scene.

Chen Kao’s concept of the HeTu and LuoShu were influenced by the writings of the ShangShu, KungZi’s ZhouYi XiCi 周易·系辞 where it was stated: “河出图，洛出书，圣人则之.” (The Yellow River produced the Map ‘HeTu’ and the Luo River produced the Book ‘LuoShu,’ and the ancient sages acknowledged it.)

Chen Kao’s presentation of the LongTu Yi, created a lot of debate amongst the Chinese Metaphysics circle and two separate camps or schools of thought emerged, one school advocated for the HeTu and LuoShu concepts called the TuShu Pai 图书派 (HeTu and LuoShu School) and the other against the prevailing HeTu and LuoShu concepts called the YiGu Pai 疑古派 (Disbelief of Ancient School).

The TuShu Pai 图书派 advocated the concept of the HeTu being found by FuXi and that the LuoShu was discovered by DaYu, and that the Early Heaven BaGua was developed from the HeTu and the Later Heaven BaGua was developed from the LuoShu. 

But they are split into two factions:

• One faction advocated that the HeTu’s highest number is 9 and the LuoShu’s highest number is 10 (图九书十)
• The other faction advocated HeTu’s highest number is 10 and the LuoShu’s highest number is 9 ( 图十书九)

TuShuPai图书派

The forerunners of the TuShu Pai 图书派 were two Southern Sung Dynasty philosophers: Cai YuanDing 蔡元定 (1135 -1198 AD) and ZhuXi朱熹 (1130-1200 AD). Both were great philosophers of their era. Both were prolific writers and their writings still exist today, and are the subject of research by many.

Cai YuanDing wrote a total of 17 books and co-wrote with ZhuXi another 5 books, amongst which is an often quoted book ZhouYi Qi Meng 易学启蒙 (Introduction to the Basics of ZhouYi).

ZhuXi himself wrote several books, the most notable are TaiJi Tu Shuo Jie 太极图说解 (Explanation of the TaiJi) and ZhouYi Ben Yi周易本义 (Fundamental Meaning of ZhouYi).

Both of them had the same idea about the HeTu and LuoShu. They advocated that: 

1. (A) The HeTu is a complete concept in itself and its highest number is 10 and (B) LuoShu is subject to transformation and its highest number is 9.

2. (A) The HeTu uses five original Birth numbers (1-5) to combine with the five Resultant numbers (6-10) and each pair of numbers reside in the same position or sector, (1+6; 2+7; 3+8; 4+9 and 5+10). The HeTu uncovers and reveals an intrinsic quality of Constancy, and by itself becomes the Body of the Numbers; and (B) The LuoShu’s intrinsic quality is that the five odd numbers correlate and interact with the four even numbers, each number resides in its own place or sector, and through Yin and Yang interaction, is the cause of transformation; and by itself becomes the Application of the Numbers.

3. (A) The HeTu corresponds to Heaven, its form is Round, its number is Odd and it is 3; (B) The LuoShu corresponds to Earth, its form is Square, its number is Even and it is 2.

4. (A) The HeTu’s original form should be round and it is the Body; it has hidden within it,  intrinsically, the form of a square, which is the Application; the ancient sages drew the HeTu as  round; (B) The LuoShu’s original form should be square and it is the Body; it and has hidden within it intrinsically, a round form which is the Application. The ancient sages talked about a square LuoShu. 

5. (A) The HeTu’s main function is to show the form of phenomena and represents Stillness and Quiet; (B) The LuoShu’s main function is number-based and represents Movement and Transformation.

Excerpted from Chapter 8 of my book Chinese Metaphysics: Essential FengShui Basics