I Current work in Baha'i philosophy.
II Sabian astrology, which correlates Indian philosophy and the archetypes of African divination to the I-Ching.
III The James Legge translation of the I-Ching on-line.
IV Sabian philosophy, on the Tarot, sufism, A Course in Miracles, etc.

SABIAN LOGIC

    The Sabian astrology reading results in eight hexagrams of the I-Ching designated as planets, and a specific line in each one.    These are interpreted by reading the text accompanying the lines, such as for example in the James Legge translation.    Each one of the texts may be represented as a trigram and read in the order outlined below.    In accordance with the principle of mathematical logic called logical equality, if the two sides of an equation are the same the result is yang ( 1 ) and if they are different the result is yin ( 0 ).

order	trigram	name
1	000	Moon
2	010	Venus
3	110	Mercury
4	011	Sun
5	101	Saturn
6	111	Mars
7	100	Jupiter
8	001	Earth

This can be used to study the relationship between the trigrams, thus establishing logical connections between the texts represented by them, and this system works for any type of writing.    The logical combination by which the trigrams produce other trigrams is likewise the way paragraphs represented by them can be combined in order to understand them.    For example when the Moon trigram is logically combined with the Saturn trigram the Venus trigram is produced, etc.    For reading, this and their chiasmatic disposition, as explained at the end of this page, appears to suffice, while for writing it appears that an understanding of these as manifestations of prakriti is required, as was seen in Sabian astrology.    The following seeks to give a scientific explanation, based on the Fibonacci sequence, to an important consequence of this, namely, that all writings divide naturally into two distinct types.

    In general, readings and writings are divided into two distinct types, depending on whether the reader or author considers them an intellectual endeavour or the expression of self-evident ( to him ) facts.    It can be scientifically determined to which of these two a philosophical work belongs.    Whether expressly stated or not, all such writtings begin from a distinction between what exists and what does not exist, these being expressed as two separate and distinct things .    We will represent these as 1 and 0 respectively.    Although from the point of view of Nature it may be represented that what exists appears from nothing, expressed as 0, 1, it is evident that for anything that is said nothing or zero cannot be meant as an absolute, but only in relation to that which is said to exist.    Therefore, we will represent the basic principle of the appearance of existence, and all discursive reasoning about it, as 1, 0.    From these all discourse proceeds, so that from the zero a one appears, expressed as 1, 0, 1.    But just like nothing cannot be expressed as an absolute, neither can that which exists, once the discourse has begun.    Therefore from the one that we previously established proceeds another one and zero, not only the zero because it already exists in relation to the previous zero, and not only one one because then it would have to be regarded as an absolute. The expression then has reached the form: 1, 0, 1, 1, 0.    All subsequent values can be deterrmined on the basis of this same principle.    The first three have produced certain other values, and therefore we continue the discourse on the basis of what the fourth one adds to it.    It being a one, and a one producing a one and a zero, the next expression is: 1, 0, 1, 1, 0, 1, 0.    Continuing with the fifth element, and it being a zero, the next value expressed is a one, and then the sixth element, being a one, produces a one and a zero.    Then we have the expression: 1, 0, 1, 1, 0, 1, 0, 1, 1, 0.    The first two values have produced single values, and begininng with the third one, it produced two others, then these two produced three, and those three produce five.    The five then produces eight, which can be expressed as the sum of three and five, the five itself being the sum of two and three.    The two was produced by adding one and one, and before that we had the expression of zero.    Therefore, since the first three values produce only a single value, some writings begin with the expression of this single value, and some others express the preceeding one and zero as well.    The former are the writings of the intellectuals, the latter those of the mystical poets. Therefore in applying Sabian logic to understand these writings, it will be convenient to remember that some begin with the first trigram, Moon, while others with the third, Mercury. Since the progression of ones and zeros produces no repeatable patterns, there are only these two possible forms of all discursive reasoning.    Other writings such as those of scientists or fantasy writers rely on the ability of the mind to remember things that appear close to one another, and thus present ones and zeros in a haphazard attempt to retain the readers attention, but not according to any principle of logic.    An example of the form of reading ( or writing ) proposed will now be given.    If the third paragraph of a writing be regarded as the Mercury trigram, it will manifest a contrast to what is expressed in the seventh paragraph, represented by the Jupiter trigram, which expresses itself in the fifth paragraph, represented by the Saturn trigram.    But if it were an intellectual writing, the third and seventh paragraphs would be represented by the Saturn and Moon trigrams respectively, instead.    The eleventh paragraph would likewise be Saturn, and Moon and Saturn produce Venus, which would be the planet of the eighth paragraph.    If it were a mystical writing, the eleventh paragraph would be Mercury, and Jupiter and Mercury do not produce Venus.    By this and similar means it can be determined if the philosophical writing is that of an intellectual or a mystic.    For example, the ninth and thirteenth paragraphs would be Moon and Saturn in mystical writings, but Mercury and Jupiter in intellectual ones, the first of these producing the Venus tenth paragraph, etc.

    Unfortunately, some writings have been changed by editors so that the original paragraph divisions are no longer evident.    Such is the case, for example, with modern versions of "The Book of Certitude" translated by Shoghi Effendi from Baha'u'llah, or the Bible. The same system can be applied to reading the I-Ching if we include as lines the header lines of the hexagrams, dividing the text into sections of seven lines each, and interpreting it as an intellectual text, not a mystical one.

    The first paragraph used in Sabian logic is always the first one in the text, but a text of at least sixteen paragraphs is interpreted as a chiasmus. In other words, the second paragraph used in Sabian logic would be the sixteenth one or a multiple of sixteen, the third one to be interpreted would be the second paragraph, the fourth one the one next before last of the multiple of sixteen, etc. If the text is intellectual (begins with the third paragraph) then that must be taken into account to find the second paragraph to be interpreted, and in the case of a text of sixteen paragraphs, it would be the twelth one because twelve would correspond to the third one before the last one, considering that the fourteenth one is actually the sixteenth one. No chiasmus will have more than 80 elements, and everything after the 80th paragraph is interpreted as a new chiasmus. Note that intellectual writings would end the first chiasmus with the 76th paragraph, and begin a new one with the 79th. If the new one has fewer than sixteen elements, it can be considered as part of a chiasmus that includes the previous one. For example, for a text with 20 paragraphs, paragraphs 17 - 20 could be considered as the second part of a chiasmus of 32 paragraphs, which would relate them to paragraphs 13 - 16.

    Here are some other associations of the trigrams:

Trigram	Chinese alchemy	Plotinus' genus-of-being	Beginning or ending	Abdu'l-Bahas' terms	Abdu'l-Bahas' genus of spirits and other beings	Baha'i books	The lines related to the Baha'i calendar
011	Air	The knowlegde other than the knower and the known	No end	Clouds	Holy spirits	God Passes By	Splendor, Words, Glory
101	Earth	The known other than the knower and the knowlegde	Ends	Suns	Holy spirits	Gospel of Thomas ( same as Quran in chronological order )	Dominion, Glory, Sublimity
100	Wood	The knowlegde	Ends	Rays of light	Animals	Prayers and Meditations	Honor, Greatness, Sovereignty
111	Fire	The knowlegde identical to the knower and the known	No end	Mirrors	Spirits of Faith	Will and Testament of Abdu'l Baha	Questions, Words, Detachment
001	Yang	The known identical to the knower and the knowlegde	No beginning	Rain	Spirits of Faith	The Hidden Words	Light, Mercy, Greatness
010	Metal	The known	No beginning	Fruits	Humanity	Epistle to the Son of the Wolf	Knowlegde, Power, Mercy
110	Water	The knower	Begins	Trees	Plants	Gleanings from the Writings of Baha'u'llah	Force, Splendor, Will
000	Yin	The knower identical to the knowlegde and the known	Begins	Seeds	Inanimate objects	The Book of Certitude	Perfection, Names, Light

    Concerning all of the above, it would be wise to note that, should we be able to consider everything as coming from what has no beginning, there will be no end either, because our knowlegde of it could have no beginning.